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African women as moral agents : the moral implications of the status and role of women in their communitiesLebaka-Ketshabile, Libuseng Sophy 11 1900 (has links)
Traditional ethical views have tended to define moral agency
from the patriarchal perspective. Seen and defined from this
perspective, it has been maintained that women are not
transmitters or teachers of good morals, let alone makers of
sound moral judgments. This biased stance on women and moral
agency is not only prevalent in Western traditional ethical
approaches. It is also found in the thinking and practice of
contemporary African society.
Contrary to traditional ethical views on moral agency, both Western and African, this work argues that African women are
good moral agents. They have always demonstrated moral
responsibility through participation in the overall life of
their society. To ensure maximum participation of all African
women in society, the dissertation suggests that a process of
conscientization for a liberative culture should become a priority for African society. / Philosophy, Practical and Systematic Theology / M. Th. (Theological Ethics)
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A study of the rights of self-determination in marriage of Chinese women and their position in the family from the late Ch'ingto the May Fourth periodNgan, Yi-wan, Prinnie., 顔綺雲. January 1985 (has links)
published_or_final_version / Chinese Historical Studies / Master / Master of Arts
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Law's Erotic Triangles: A Conversion, Inversion, and SubversionSwan, Sarah Lynnda January 2016 (has links)
The erotic triangle, in which two men compete for a desired woman, is a foundational archetype of Western culture. This dissertation, through its three separately-published articles, examines how this cultural archetype is manifested in law and legal structures, and the relationship between law’s erotic triangulations, gender inequality, and third-party responsibility. Each of the three articles of this dissertation focuses on a different manifestation of third-party responsibility, and each offers its own self-contained argument. At the same time, the “graphic schema” of the erotic triangle analytically enriches each of them. The erotic triangle is a “sensitive register […] for delineating relationships of power and meaning,” and using it in this context illuminates the shifting ways gender, power, and legal responsibility circulate in these male-female-male legal structures. Together, the articles suggest that law both replicates and reproduces erotic triangulations in ways that contribute to gender inequality, but also that it may be an important site for their renegotiation.
The first article, A New Tortious Interference with Contractual Relations: Gender and Erotic Triangles in Lumley v. Gye, explores how the tort of interference with contractual relations was created out of a factual scenario involving an erotic triangle (two rival opera-house managers competing for the services of a renowned chanteuse). The court converted past regulations of erotic triangles (in particular, criminal conversation, which allowed a husband to bring an action against a man for sexual interference with his wife) into a new cause of action, one which removed a triangulated woman’s responsibility for breaching a contract, and instead assigned responsibility to the man who induced her to breach. While this first iteration involves the removal of responsibility from a triangulated woman, the second article, Home Rules, involves an inversion of this responsibility allocation: here responsibility is removed from a usually male wrongdoer and instead imposed upon a triangulated woman. Home Rules examines how, through a series of ordinances, local governments are imposing responsibility on female heads of household for the wrongful actions of their typically male household members. In so doing, local governments disrupt kinship structures and assert the state’s dominance over the family and intimate life. The third article, Triangulating Rape, evidences a more positive shift in responsibility. It traces the transformation of rape law as a progression from a tradition of erotic triangulation to a subversion thereof. Unlike the historical rape law triangle, in which rape is legally constructed as a wrong that one male does to another through the body of a woman; and unlike the criminal rape law triangle, in which rape is legally constructed as a wrong that one man does to the state through the body of a woman; civil actions in which women bring claims against both perpetrators of sexual assault and the third-party entities that facilitate or fail to prevent those assaults allow harmed women to assert their own subjectivity and climb out of their traditionally passive role in the erotic triangle. In so doing, this reconfigured triangulation ultimately challenges the gender status quo that produces sexual harms, and suggests that subverting the usual functioning of triangulated patterns may hold promise as a tool of social change.
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Women's property rights and access to justice in India : a socio-legal ethnography of widowhood and inheritance practices in MaharashtraBates, Karine January 2005 (has links)
No description available.
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Property rights of women in the United StatesVarn, Doris Russell, 1910- January 1955 (has links)
No description available.
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Woman suffrage in congressWebster, Harriet Grace, 1911- January 1933 (has links)
No description available.
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The status of the married woman in the teaching professionMeyer, Margaret McRoberts January 1923 (has links)
No description available.
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Polygamy in South Africa : an exploratory study of women's experiences.Hendricks, Shariefa. January 2004 (has links)
Four Muslim senior wives, 35 years and older, were interviewed about their experiences in a
polygamous marriage. The Theory of Gender and Power was used to understand some of the
emerging themes in the gendered relationships between men and women in polygamous
relationships. Thematic content analysis revealed the overarching theme of power. The women
expressed helplessness in the face of a practice that they consider objectionable on the one hand,
but that they feel compelled to tolerate because their religion permits it. In order to cope with their
pain there was a need to assign blame for their husband's remarriage. Blame was attributed to
both internal and external causes. Senior wives equate polygamy with "infidelity" and therefore
perceived it as an act of betrayal, Consequently, this led to feelings of anger, rejection, pain and
jealousy, and subsequently the nonacceptance of the junior wife into the marital dyad. The women
reported feelings of loss with regard to the marital relationship, such as loss of financial support,
trust, self esteem, identity, dignity and sense of self. For these senior wives, polygamy resulted
in loss of sexual exclusivity, shared intimacy and security, which was accompanied by feelings of
humiliation and degradation. The women believed that polygamy resulted in straining the
relationship between children and their fathers. Children were reported to have experienced
emotional, behavioural and academic problems. / Thesis (M.A.)-University of KwaZulu-Natal, Durban, 2004.
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Women's property rights and access to justice in India : a socio-legal ethnography of widowhood and inheritance practices in MaharashtraBates, Karine January 2005 (has links)
In India, the Hindu Succession Rights Act of 1956 allows the widow, the daughters, alongside the sons of the deceased senior male, to claim an equal share in familial property. By giving inheritance rights to daughters and widows, and not exclusively to sons, this Act proposes a radically different organization of the ideal patrilineal household, commonly referred to as "the Hindu joint family". The Act initiates a transformation of Hindu women's status through their rights to property, which implies the transformation of women's rights and duties in India. / Drawing on the analysis made during an extensive fieldwork period in a rural community and case studies in Pune tribunals, this thesis shows that women generally know that they have some rights to their father's and husband's property. However, for various reasons, they do not see any advantage in claiming their inheritance rights. Women often find it difficult to reconcile claiming rights with their duties as daughters (or daughters-in-law) and the social restrictions associated with widowhood. In addition, the complex relationships with the state bureaucracy often prevent them from their right to access property. In that context, before choosing a forum of justice, most women (and men) will first opt for conflict avoidance. / This socio-legal ethnography of women's succession rights, in the state of Maharashtra, is an anthropological contribution to the study of the dynamics of social cohesion in an environment where legal pluralism is itself in transition.
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No more than simple justice : the Royal Commission on the status of women and social change in CanadaMorris, Cerise. January 1982 (has links)
This study documents a process of planned social change. In 1967, the Canadian government appointed the Royal Commission on the Status of Women (RCSW) following a campaign mounted by a coalition of women's groups to promote women's rights. The Commission helped to define the status of women as a legitimate social problem, recommended changes in social policy, and helped to mobilize a constituency which pressed the government to implement the recommendations. The existence of an organized and vocal women's movement strengthened the Commission's demand for "simple justice." / The Report of the Commission was tabled in 1970, and the government responded to it by creating a federal policy system for promoting women's rights. The study assesses the different outcomes of the 167 RCSW recommendations over a ten-year period and it discusses the relationships between the women's movement, a governmental commission of inquiry (RCSW), and public policy on the status of women in Canada.
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