The objective of the paper is to study the effect that female representation in national parliaments have on economic growth in African countries. The foundation for this research question is the assumption that an increase in female representation will lead to an increase in female education and female labour force participation and this will cause a positive effect on economic growth. To test the hypothesis panel data from 50 African countries is used during the time period 2008-2018. An OLS, entity fixed effect and time and entity fixed effect regression was conducted to test the research questions and control variables are included in the regression. The results showed no statistically significant effects of female representation on economic growth and the relationship was negative which contradicts earlier research and the initial hypothesis.

Écrivain de la première moitié du XVIIe siècle, Le Père Jacques Du Bosc est principalement connu par sa position favorable aux dames et pour sa polémique contre les jansénistes. Sous la protection de Richelieu, Du Bosc rédige, comme Faret et Grenaille, des œuvres concernant l’honnêteté afin d’établir des relations nouvelles entre les individus, à la Cour comme à la Ville. La question de l’honnêteté préoccupe beaucoup l’esprit du XVIIe siècle. Au cours du temps, la société cherche à connaître le « juste milieu » afin de s’approcher de cette qualité mondaine. Dans ce cadre, Du Bosc fut parmi les premiers à proposer un manuel destiné à enseigner aux deux sexes les moyens de parvenir au monde de l’honnêteté.Ce projet se propose d’étudier le contexte historique de l’écriture de Du Bosc, ses positions vis-à-vis de l’honnêteté, et surtout ce que signifie pour lui une honnête femme. Quelles sont les qualités appréciées et quels sont les critères nécessaires pour entrer dans le commerce du monde ? Cette étude vise également à découvrir la culture dont le cordelier est imprégné. Le travail d’annotation nous permet de connaître les sources où il puise pour illustrer son ouvrage.Ce projet vise également à découvrir la vie de Du Bosc, et l’influence de son statut religieux sur l’ensemble de ses ouvrages, et notamment sur L’Honneste femme. Pour cet homme, nourri de l’enseignement de saint François de Sales, quels sont les principes pour « accommoder » la vie dévote à la société mondaine ? Y a-t-il un rapport avec sa position anti-janséniste ?Enfin, l’édition critique rendra compte de l’évolution du texte maintes fois réédité au cours du XVIIe siècle : seront envisagées les différentes étapes de la rédaction et la question des privilèges, puis les textes des premières publications seront confrontés à l’édition corrigée de 1658. / At the dawn of the French Renaissance, under Italian influence, Francis I of France creates a brilliant court life by transforming the Louvre palace and relying on the fascination of artistic works to give his courtiers an impressive image of his power. In the late sixteenth and early seventeenth century, France continues to refine the culture of her court : progressively, elegant and refined courtiers replace those warriors in old time, valorous for sure, but rough and coarse. The author presented here, Jacques Du Bosc, is a writer of the first half of the seventeenth century. His work, L’Honneste Femme aims to teach women how to behave in a society that attaches so much importance to the art of pleasing, and show them that such a behavior is not inconsistent with Christian life. A religious person of the Cordeliers Franciscan, he is known for his innovative visions for female education, and for his polemical writings against Jansenism. On female education, different from the humanist pedagogue Juan-Luis Vives, who applied concrete precepts to guide women’s behaviors in their daily life, Du Bosc would rather help them reflect and distinguish between good and evil by highlighting his stories of virtuous speech, usually drawn from mythology and antiquity. He is convinced that women, like men, can also consciously lead a virtuous life. Although this work is dedicated to women, the advice it contains could often concern both male and female Christians. Reprinted more than twenty times between 1632 and 1665, L’Honneste Femme can be considered as a bestseller of the salon literature in the seventeenth century. Besides, entering a Franciscan monastery at an early age, Du Bosc left his clerical position during the years of 1630-1640 for some unknown reasons. We could suggest that his life in the world has influenced him deeply when it comes to the practice of Christian life in society. Despite his clerical position, Du Bosc believes that “there is nothing more important than knowing the Art of Pleasing” to succeed in the world. This belief is conspicuous in the first two parts of his L’Honneste Femme, often akin to salon literature. Although Du Bosc relies on Christian teaching for his female education in the third part, his readers areelites in the society who are passionate about the salon culture. Written with Court and salon as a background, L’Honneste Femme proposed to teach Christians - and first Christian women - how to behave in a society where authority was pervasive, and the priority was to take others’ opinion into consideration. Such education may seem far from the concerns of the twenty-first century readers. Yet L’Honneste Femme can still serve as a reflective document guiding us to find the way which allows us to be successful in the society while remaining virtuous and to know the art of pleasing while staying sincere.

Doctor of Philosophy / Curriculum and Instruction Programs / Jacqueline Spears / The purpose of this study is to explore the classroom configurations and technologies used to mediate instruction to female students in gender-separated classrooms at Qassim University and Alfaisal University in Saudi Arabia. The study describes the methods used, evaluates and compares the effectiveness of the approaches, and describes the issues and challenges that female students and their male professors face in gender-separated classrooms. The study was conducted using a sequential exploratory mixed-methods design and contains two phases, a qualitative phase and a quantitative phase. Two theoretical frameworks, Community of Inquiry and Technology Acceptance model, were used to guide the data collection in the qualitative component of the study. The results of the qualitative component were then used to develop a survey instrument that was used to collect data from a larger sample of the population. The qualitative phase focused on identifying the approaches used to mediate instruction to female students and explored the experiences of female students and male professors in gender-separated classrooms. A multiple case study design was used for collecting and analyzing the qualitative data. It included observations of five gender-separated classrooms that are equipped with different technologies and classroom configurations in Qassim and Alfaisal universities, focus groups made up of female students, and interviews with the male professors who taught those classes. Based on the themes and findings from the qualitative study, a survey instrument was developed and distributed to a sample of female students and male faculty members who teach female classrooms at Qassim University. The quantitative data enabled the researcher to report findings reflective of a larger and more diverse sample of female students and male professors at Qassim University. In conclusion, the qualitative phase of this study identified five different classroom configurations used in gender-separated classrooms: VCR, CCTV, and VC at Qassim University and Double deck and Partition at Alfaisal University. VCR was found to be the least effective classroom configuration due to the numerous technical problems associated with its use and limited instructional capabilities. CCTV was found to have fewer technical problems but also had limited instructional capabilities. VC also had fewer technical problems and advanced instructional capabilities, making it the most effective classroom configuration observed at Qassim University. At Alfaisal University, Partition classrooms appeared to be the most effective due to the enhanced educational experience provided by face-to-face instruction in the small sized classrooms. Double deck classrooms were found to be less effective. Students reported feeling isolated and disconnected in the classroom.

Made available in DSpace on 2014-06-11T19:26:35Z (GMT). No. of bitstreams: 0 Previous issue date: 2011-02-04Bitstream added on 2014-06-13T19:34:08Z : No. of bitstreams: 1 costruba_da_me_assis.pdf: 2135785 bytes, checksum: 51e7d56d2f698afd7d45e0d53e3532e7 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES) / A presente dissertação tem como tema principal a imagem da mulher na obra de Júlia Lopes de Almeida, apresentada em seus manuais de “ciências domésticas”: Livro das Noivas (1896) e Livro das Donas e Donzelas (1906). Entende-se que estes, como obras literárias, são fontes profícuas para a análise que nos propusemos a fazer, uma vez que, por meio desses livros, pôde-se avaliar qual era o tipo ideal de mulher para a escritora. Além disso, a iniciativa de Júlia Lopes de Almeida em escrever tais guias deveu-se à consagração deste gênero literário na França. Neste país, a partir do século XVII, sobretudo no século XIX, estes compêndios tiveram a missão de dedicar-se à “ciência da civilização”. Traduzido para o contexto brasileiro, percebe-se que entre os séculos XIX e XX houve a necessidade de que médicos, positivistas e intelectuais-educadores se incumbissem da tarefa de modernizar a população brasileira. Estes regeriam por meio da higiene novos preceitos morais transformando o comportamento das famílias. Júlia Lopes de Almeida foi um dos intelectuais que exerceram esta função ao escrever manuais destinados às mulheres da sociedade carioca que nele tinham a ambição de se instruírem. Deste modo, a pesquisa visou perceber a imagem da mulher nos manuais e entender de que forma eles contribuíram para a higienização no âmbito familiar / This dissertation analyzes some questions about the image of women in the work of Julia Lopes de Almeida, presented in her domestic science manuals: Livro das Noivas (1896) and Livro das Donas e Donzelas (1906). These literary works give insight into the writer's idea of women. Her guides were an example of the new genre in France. In this country, starting in the seventeenth century and escalating in the nineteenth century, these textbooks encouraged the science of civilization. Translated to the Brazilian context, during the nineteenth and twentieth centuries clinicians, intellectuals and educators were entrusted with the task of modernizing the Brazilian population. The new hygiene moral transformed household behavior. Julia Lopes de Almeida was one intellectual who wrote manuals to help educate women of the Rio society. In sum, her research aimed to better understand women and how they contributed to the family's hygiene

Made available in DSpace on 2014-12-17T14:36:37Z (GMT). No. of bitstreams: 1 SandraCS_TESE.pdf: 3263772 bytes, checksum: 355ba335bd26ce0ca553e9fcb5eb3df0 (MD5) Previous issue date: 2013-12-16 / Coordena??o de Aperfei?oamento de Pessoal de N?vel Superior / This paper treats confessional printings as a non formal space for the female education. It reflects on the importance of the woman s role to the diffusion of Protestantism in general, and its Presbyterian trend in particular, besides commenting on the proliferation of printings at the First Republic and its relation with education. In this study, Brazilian Northeastern is seen as a relevant space to the diffusion of Protestantism in Brazil; especially on what concerns the relations between Rio Grande do Norte and Pernambuco. Thereby some fountains were fundamental, as the confessional printings, that is, newspapers, magazines, prospects and other materials recollected in archives located in Natal/RN and Recife/PE, and S?o Paulo. It was also provided a brief incursion on Portuguese confessional printings kept in Oporto, PT. New Cultural History was chosen as theoretic-methodological guide, franchising ways inside the history of book and reading with the help of concepts like Interdependence, Social Configuration (ELIAS, 1993, 1994) and Representation (CHARTIER, 1990), considering that the survey worked out culture-manufactured products that is, intentional materials. It is well known that publishing, or better, the dissemination of printed material used to be associated to Protestants missionary practices since Reform began and, as what concerns the investigated period, in Portuguese and Brazilian lands indistinctly. Printing material in general books, booklets, fragments, as well as the press itself played a central role in divulging reformed ideas, their social options and the means of being and intervening in the world. In this regard, the confessional printings established themselves as an educative, although non schooled, informal space, but, all considered, relevant, seen that they dialogue with another important demand of that social group: formal, literate education. Because it dealt with the diffusion of a printed culture supported by the written word, it required of that group a different modus operandi: formal education. The first letters schools at first, then the high schools later represented spaces established for the circulation of printing material in order that they should be read, divulged and comprehended. This survey intends at last to take a look at Protestantism which, in this context of self-affirmation, reserved a specific place to woman by working out a non formal educational proposal disseminated by printing material. Three models were highlighted in the reformed proposal: Christian education in itself, household education, whose references of motherhood and care towards the neighbor were present and, at last, education to the public space, with emphasis on the practice of teaching. This study also offers a brief dialogue between Brazil and Portugal because, when some periodic printing, book or something like that got to be published in one margin of the Atlantic Ocean, the other margin surely was affected by that feat, received it, divulged it, corroborating the argument in support of the circulation of these printings. It was not only the same language that survived in both maritime coasts; some protestant specificities also crossed out along that sea / O presente trabalho identifica os impressos confessionais como espa?o n?o formal para a educa??o feminina, reflete acerca da import?ncia do papel da mulher na difus?o do Protestantismo em geral e da vertente presbiteriana em particular, al?m de dissertar sobre a prolifera??o dos impressos na Primeira Rep?blica e sua rela??o com a educa??o. Compreende o Nordeste brasileiro como espa?o de relev?ncia na difus?o do Protestantismo no Brasil, em especial as rela??es forjadas entre o Rio Grande do Norte e Pernambuco. As fontes utilizadas foram impressos confessionais, a saber, jornais, revistas, prospectos, coletadas em arquivos das cidades de Natal/RN, Recife/PE e S?o Paulo/SP. Vale salientar que uma breve incurs?o tamb?m foi feita nos jornais confessionais portugueses, coletados nos arquivos da cidade do Porto/PT. Como op??o te?rico-metodol?gica, elegeu-se a Nova Hist?ria Cultural, transitando pela hist?ria do livro e da leitura, utilizando os conceitos Interdepend?ncia, Configura??o Social (ELIAS, 1993, 1994) e Representa??o (CHARTIER, 1990), uma vez que a pesquisa em tela utilizou-se de materiais culturalmente produzidos e logo, intencionais. Sabe-se que a atividade editorial, ou seja, a divulga??o de material impresso esteve, frequentemente, aliada ? atividade mission?ria dos protestantes desde o in?cio da Reforma e, particularmente, no per?odo investigado, tanto em terras brasileiras quanto portuguesas. Os impressos de um modo geral livros, por??es, op?sculos e a imprensa, de forma singular, tiveram um papel central na difus?o das ideias reformadas, de suas op??es sociais e dos modos de estar e intervir no mundo. Sob tais aspectos, os impressos confessionais estabeleceram-se como um espa?o educativo, n?o escolarizado, informal, mas de igual maneira relevante, uma vez que dialogavam com outra necessidade do grupo social em pauta: a educa??o escolar, letrada. Por se tratar da difus?o de uma cultura impressa, balizada pela palavra escrita, exigia um modus operandi diferenciado por parte desse grupo social: a educa??o formal. As escolas de primeiras letras, inicialmente, e os grandes col?gios depois, foram espa?os propostos e criados a fim de que o impresso tamb?m pudesse circular, ser lido, divulgado, aprendido. Esta pesquisa pretende, ao fim e ao cabo, lan?ar um olhar sobre o Protestantismo que, nesse contexto de autoafirma??o, destinou, de certa forma, um lugar espec?fico ? mulher, forjando uma proposta educativa n?o formal disseminada atrav?s dos impressos. Tr?s modelos se destacaram na proposta reformada: a educa??o crist?, propriamente dita, a educa??o dom?stica, cujos referenciais de maternidade e cuidado com o pr?ximo estavam presentes e, por fim, a educa??o para o espa?o p?blico, com ?nfase para o exerc?cio do magist?rio. O presente texto traz, ainda, um breve di?logo entre o Brasil e Portugal, pois quando um peri?dico, livro ou algo do g?nero era publicado em uma das margens do Atl?ntico, a outra seguramente participava do feito, recebendo a mesma publica??o ou, ao menos, fazendo men??o a ela, o que corrobora o argumento da circula??o desses impressos. N?o apenas uma l?ngua comum sobreviveu nas duas costas mar?timas: algumas especificidades protestantes tamb?m navegaram por esse mar

No description available.

O objetivo desta pesquisa é analisar o ensino de bordados e outros trabalhos em suportes têxteis dentro do sistema educacional desenvolvido a partir da segunda metade do século XIX e início do XX, dando particular atenção ao ensino confessional das escolas da Congregação São José de Chambéry. A presente pesquisa analisa como os trabalhos manuais de agulha possuem uma larga identificação com a mulher. Estes trabalhos ajudaram na construção de uma imagem de feminilidade, participando ativamente na formação da identidade de gênero. O século XIX reconheceu a escola como um espaço privilegiado de difusão dessas tradições femininas. Para as mulheres, a escolaridade surge com a importante missão de formar a esposa, a mãe e, com isso, sedimentar os ideais da nação. Neste projeto educacional, o currículo reserva uma particularidade, o ensino exclusivo de trabalhos de agulha para as escolas do sexo feminino. Acreditamos que este particularismo seja revelador de como os trabalhos de agulha eram vistos como o instrumento perfeito para a construção desta feminilidade, e, nas escolas confessionais, como veículo de inculcação dos valores cristãos reformadores do ultramontanismo. / The objective of this research is to analyse the teaching of embroidery and other works in textile production inside the educational system developed from the second half of the 19th and beginning of the 20th centuries, directing particular attention to the confessional education of the schools of the Congregation Saint-Joseph of Chambéry. The present research analyses how needle crafts have a wide identificiation with women. These works have helped on the construction of an image of femininity, taking active part on the formation of the gender identity. The 19th century recognized the school as a privileged space for diffusion of these female traditions. To women, scholarity emerges with the important mission of forming the wife, the mother and, with it, found the ideals of the nation. On this educational project, the curriculum reserves one particularity, the exclusive education of needle works to schools of the female sex. We believe this particularity to be revealing proof of how needleworks were seen as the perfect instrument for the constructing of femininity, and, in confessional schools, as an inculcation vehicle for the reformative Christian values of ultramontanism.

A travers l’étude de l’éducation des jeunes Arméniennes, ce travail permet d’éclairer les évolutions culturelles et sociales d’une des minorités de l’Empire ottoman, avant sa disparition lors du génocide de 1915. Au début du XIXe siècle, les missionnaires protestants américains furent les pionniers dans la formation féminine au moment où les élites arméniennes se montraient aussi soucieuses du progrès de la nation par l’instruction. Les congréganistes catholiques français présents depuis des siècles auprès des chrétiens orientaux cherchent à réagir face à cette vigoureuse concurrence. Ils font appel à des religieuses des provinces de France, capables de s'adapter à des situations précaires. Pénétrer dans les familles, former la jeune fille, future mère, c'est permettre l'enracinement d'une culture catholique de tradition française. Le cadre chronologique, allant de 1840 à 1915, englobe la période de la présence des missions féminines dont l’action a été moins étudiée que celle des ordres masculins. La recherche s'appuie sur des archives publiques (diplomatiques et nationales) et surtout religieuses des ordres concernés (Dames de Sion, Franciscaines de Lons-le-Saunier, Oblates de l’Assomption, Sœurs de Saint-Joseph de l’Apparition, Sœurs de Saint-Joseph de Lyon, Capucins, Frères des Ecoles chrétiennes, Jésuites à Vanves et à Rome, Œuvres Pontificales missionnaires à Lyon), le plus souvent inexploitées, ainsi que sur la presse et les témoignages d’époque. Piliers des établissements catholiques français des zones rurales, en Anatolie orientale, mais aussi de ceux des grandes métropoles, de nombreuses Arméniennes acquièrent très jeunes une double culture franco-arménienne devenant ainsi des médiatrices pour la pénétration du savoir et de la culture de la France dans les établissements, et au-delà dans la société de l’Empire ottoman finissant. Des thèmes d’une portée plus générale sont abordés : les stratégies des religieux pour s’implanter et durer en terre musulmane face au frein du pouvoir ottoman et des Eglises nationales, l’évolution du statut de la femme et sa professionnalisation en Orient, l'éclosion d'élites féminines ouvertes à la modernité. En 1920, une page se tourne avec la destruction des écoles missionnaires en Anatolie, en même temps que l'extermination des chrétiens dans cet espace. / Throughout the study of the education of young Armenian girls, this piece of work allows light to be thrown on the cultural and social evolution of one of the minorities of the ottoman Empire, before its disappearance after the genocide of 1915. At the beginning of the 19th century, the American Protestant missionaries were pioneers in guidance of young women at the moment when the Armenian elite showed itself equally concerned about the nation's progress through education. The French Catholic Congregationallsts, present for centuries with the Eastern Christians, are trying to react to this vigorous competition. They made an appeal to nuns from the provinces of France who were capable of adapting themselves to precarious situations. To engage with the families, shape the young girl, a future mother, is to allow the implanting of catholic culture with the French tradition. The chronological framework, from 1840 to 1915, covers the whole period of presence of female missions whose actions were less studied than those of male orders. The research relies on the public archives (diplomatic and national) and above all religious from the relative orders (Ladies of Sion, Franciscaines of Lons-le-Saunier, Oblates of the Assumption, Sisters of St Joseph of the Apparition, Sisters of St Joseph of Lyon, Capucines, Brothers of Christian schools, Jesuits at Vanves and in Rome, missionary Pontifical works at Lyon), the most frequently unexploited along with the press and witnesses of the time. Pillars of the French Catholic establishments in rural areas in western Anatolia but also those of large metropolitan areas, very many Armenian women acquired a dual Franco-Armenian culture, becoming in this way the vehicles for the absorption of French knowledge and culture in the establishment, and further into the society of the Ottoman Empire which was coming to the end. Some themes of a more general view are tackled : the strategies of monks and nuns to implant themselves and last in Muslin territory faced with the restrictions of Ottoman power, the blossoming of elite young girls open to modernity. In 1920, a page was turned with the disappearance of missionary schools in Anatolia at the same time as the disappearance of Christians in this place.

Submitted by Rosina Valeria Lanzellotti Mattiussi Teixeira (rosina.teixeira@unisantos.br) on 2017-01-24T11:53:13Z No. of bitstreams: 1 Magda Fernandes Garcia Ventura.pdf: 2718818 bytes, checksum: e0b295eb6aae371868d866c7bb76d27b (MD5) / Made available in DSpace on 2017-01-24T11:53:13Z (GMT). No. of bitstreams: 1 Magda Fernandes Garcia Ventura.pdf: 2718818 bytes, checksum: e0b295eb6aae371868d866c7bb76d27b (MD5) Previous issue date: 2016-02-29 / Conselho Nacional de Pesquisa e Desenvolvimento Científico e Tecnológico - CNPq / This present study investigates the Women¿s Association of Santos (Associação Feminina Santista, or AFS) in the 1930s, identifying the leaders responsible for the development of the education of the female element and reflecting on their actions on the inner workings of school. The main sources for this reconstruction of the historical past were found, primarily, in the well preserved archives of the now extinct AFS: minutes, reports from the Board of Directors, registry books, official letters, graduation photo albums and other iconographic material. The Documentation Center of the Baixada Santista region was consulted, as well as LIAME¿s, at Unisantos. The research also resorted to printed sources, like A Tribuna¿foremost newspaper in the city of Santos ¿where iconographic material, speeches, notices on enrollment, announcements, and other information were found, in addition to digitized newspapers available at the Hemeroteca Digital Brasileira (A Noite; Correio Paulistano; Gazeta de Notícias; O Estado de São Paulo; O Paiz; among others). The profile of the heads of the board serving in the period (1930 ¿ 1940) was identified, women of the intellectual elite: their social and political actions and educational initiatives (the various courses and aspects of school practice) of the institution. / A presente dissertação investiga a Associação Feminina Santista (AFS) na década de 1930, através da atuação de suas dirigentes responsáveis pelo desenvolvimento da educação do elemento feminino, refletindo sobre sua atuação no funcionamento interno da escola. As fontes para reconstruir esse passado histórico são provenientes, sobretudo, do arquivo da então AFS, bem conservado: atas, relatórios das Diretorias, livros de matrículas e ofícios expedidos, álbuns de formatura e outros materiais iconográficos. Foram consultados, também, o Centro de Documentação da Baixada Santista e o Laboratório de Informação, Arquivo e Memória da Educação - LIAME -, da Unisantos. Outras fontes pesquisadas foram os impressos, como os periódicos de A Tribuna - principal jornal da cidade - onde se encontram material iconográfico, discursos, comunicados referentes às matrículas, anúncios e outras informações, além dos jornais disponíveis na Hemeroteca Digital Brasileira (A Noite; Correio Paulistano; O Estado de São Paulo; O Paiz; e outros). Identificou-se o perfil das presidentes que atuaram no período (1930 ¿ 1940), mulheres vindas da elite intelectual: as suas ações sociais e políticas e a atuação educacional (os vários cursos e aspectos das práticas escolares) da instituição.

As climate change persists full bore, economists continue to estimate the cost effectiveness of various climate mitigation strategies. Minimal research has considered fertility-reducing policies, such as women's education (WE) and family planning (FP), as competitive emissions abatement strategies. Both WE and FP can mitigate climate change in two ways: they reduce emissions by lowering population growth, and reduce damages by reducing the number of vulnerable persons, especially when implemented in African countries. Previous research focuses exclusively on the former and neglects the latter entirely. By including the full scope of climate benefits from fertility reduction, it is clear that both WE and FP are highly cost-competitive with other climate mitigation strategies. Additionally, WE and FP are highly valued for social and ethical reasons, but are currently underfunded. Recognizing them as viable climate mitigation strategies could help garner the additional funding that is demanded in the literature. It is long overdue that WE and FP receive international funding on the basis of climate change mitigation, in addition to the fund they already receive for humanitarian reasons.