M.A. / This research report seeks to examine and analyse the role of recreation and leisure in improving the quality of life of women. The critical areas of poverty alleviation and the engendering of self sufficiency and empowerment through appropriate and goal directed programming and strategies will be investigated. Gender relations and hegemonies that govern women's choices will be critically explored with the assumption that women's participation and enjoyment of leisure are dependent on economic capacity and decision making freedom. The underlying aim of recreation is seen to provide an avenue for women to address these inequalities, find means to alleviate poverty, and learn skills for personal growth and enhancement of quality of life. The perceptions that women have of their leisure needs and the constraints to realising those needs are reflective of the amount of, freedom of choice that women are able to exercise. The relationship between freedom to experience leisure and social and ideological constraints to other social aspects of women's lives are important considerations. This research argues that lack of participation in recreational activities is indicative of a range of inequalities experienced by women. Data for this research has been collected from questionnaires and focus groups and contextualised within a feminist framework with a view to effect change in the understanding of recreation's role in the empowerment of women and the establishment of programmes that address inequalities and social problems.

Stigma and discrimination are now recognised as major factors in the spread of Human Immunodeficiency Virus (HIV)/Acquired Immune Deficiency Syndrome (AIDS). To date, research has focused on how to change individual responses to stigma and discrimination without exploring the social and structural dimensions. Complex community and societal dimensions, such as culture, power and difference need to be explored if progress is to be made in coping with stigma and discrimination. India now has HIV/AIDS prevalence figures to rival sub Saharan Africa. The disease has spread from high-risk populations such as intravenous drug users and commercial sex workers into the general population. Married, monogamous, heterosexual women in slum communities are highly vulnerable. Factors such as caste, class, ethnic group, poverty and social expectations present formidable layers of stigma for these women. They have also faced discrimination since before their birth. HIV/AIDS imposes yet another layer of stigma and discrimination upon their shoulders. The aims of the study were firstly to investigate whether stigma and discrimination existed for these women by documenting and analysing literature on the individual, societal and cultural situation of Indian women living with HIV/AIDS (IWLWHAs). Secondly, the study aimed to identify, evaluate and explore the psychosocial needs and coping strategies of IWLWHAs, to determine the barriers to accessing health services, and describe community perceptions as they were experienced by the participants. / This qualitative research study examined the multiple layers of stigma and discrimination experienced by women infected and affected by HIV/AIDS in a low socio-economic area of Mumbai, India. This was achieved by interviewing women who were benefiting from a home-based service - Positive Living - An integrated home-based care programme for people living with HIV/AIDS under the auspices of the KJ Somaiya Hospital in Mumbai. This programme provides a nutrition and home-based service to the nearby community slums. The conceptual framework used for this study was developed to evaluate the effects of natural disasters such as tsunamis, floods and earthquakes. HIV/AIDS is no less of a tragedy for individuals, families and communities. Within this framework, human capacity or the ability of individuals to cope is linked to social ecology - the relationship between individuals and their community. This dimension overlaps with culture and values. Three other dimensions affect humans - economic status, the environment and living conditions, and physical health. I have developed this framework further to examine threats and strengths which arise from these dimensions, and which affect human resilience. An exploratory case study was considered the most suitable approach to explore these areas, as it permits more sensitivity and richer data, and enhances rigour. In-depth interviews of 45 women in three different age groups, home visits and observations, focus group discussion, key informants, narratives, vignettes and photographs were supported by documentary data collection in triangulation of the data. A reflective journal recorded observations and perceptions in the field during three months in India. / Results from the combined data indicated that IWLWHAs experienced discrimination in their families, communities and health care settings. Fear of future discrimination ensured secrecy which, in turn, prevented them accessing community services which would provide emotional and physical support. A range of reactions was demonstrated by the affected women, half of whom were also infected which added to their burden. Women who could not disclose their condition were extremely isolated, lacked family and community support, feared the future and felt hopeless. Despite their appalling living conditions of poverty, overcrowding, prevalence of disease and pollution, the women displayed a sense of pride, dignity and resilience. Culturally appropriate strategies are necessary to address the lack of education and awareness as only two of the 45 women had any knowledge of HIV/AIDS before their own diagnosis which often followed their husbands' positive status. In addition, the social and cultural dimensions which affect these women have to be explored and examined in order to strengthen the 'shock absorbers' of the family. The community health workers and co-ordinator of the home-based service were vital in providing emotional support and health information to the women. Finally, no change is possible unless men take responsibility for their sexual mores. Policy makers and programmes have to look further for strategies which would engage men in the process to change their attitudes and thus protect vulnerable women and children.

Thesis (M.A.)--University of North Carolina at Wilmington, 2006. / Includes bibliographical references (leaves: 43-45)

A common perception by non-natives is that First Nations people do not plan. Conversely, this study takes the position that planning is a universal human ability embedded in social relations and investigates how First Nations families plan. The pattern of planning and social role expectations of the First Nations mother were investigated in the Family Resource Management Framework (Deacon & Firebaugh, 1989) for which the authors claim cross cultural utility. Using the framework, the "Maternal Social Role Attitude and Planning Model", was developed to guide the study in a bicultural context. Guided by this model, the relationships between the personal value of and commitment to (salience) social expectations of First Nations mothers in four life roles, the sociodemographic attributes of mothers and families, and their planning behaviors were explored. Forty First Nations mothers with school aged children responded to the survey through First Nations organizations and affiliations. The three-part questionnaire included demographic measures, the Planning Behavior Scale and the Life Role Salience Scale. Scale management, validation, and performance with this population were discussed. Three dimensions of planning were identified (morphostatic planning, morphogenic planning, and adherence to rules). Social role attitudes in order of salience were: parental role, home care role, occupational role, and marital role. Salience of occupational role attitudes and income were the most important predictors of planning generally. Lower levels of educational status specifically predicted planning by adherence to rules. A multiple regression test of the model revealed characteristics of the family and maternal systems and maternal social role attitudes that contributed significantly to explaining three dimensions of planning behavior in First Nations families. Adherence to rules and morphostatic planning were explained by the maternal social attitude, occupational role salience, and income. Morphogenic planning was explained by, income, living in a smaller community, and the maternal social attitude, occupational role salience. The maternal social role attitude, occupational role salience, was shown to make an important positive contribution to the planning of First Nations mothers. The performance of the model as an analytical tool has provided some knowledge about the planning behavior of First Nations mothers.

This study examines the way that Native women incorporate the history of colonization into the way that they think about, and organize against, family violence in Vancouver's urban Aboriginal community. Using Melucci's (1989) model of collective action, this thesis focuses on the social process behind Native women's organized resistance to domestic violence. This thesis studied family violence intervention programs among Vancouver's Aboriginal organizations in order to understand the underlying process of negotiation between collective identity, solidarity, and environment. The study was divided into two levels: the organizational and individual. The thesis studied the narratives, or discourse of both organizations and individuals who delivered family violence intervention projects to the urban Native community. On the organizational level, data consisted of promotional texts that were produced by the organizations (posters, leaflets, brochures). The texts were then subjected to a content analysis, to identify the frequency of rhetorical devices, and then a rhetorical analysis, to see how these concepts were used. On the individual level, data was collected by means of loosely-structured interviews that asked questions about why participants were involved in family violence intervention. Nine interviews were collected from individuals who worked the organizations sampled. A rhetorical analysis of the interviews was also conducted, and compared with organizational discourse. The study found that the anti-violence movement among Vancouver's urban Native women was articulated primarily through the rhetoric of healing through cultural identity and spirituality. Both on the organizational and the individual levels, violence against Aboriginal women was explained as a result of the colonial process. The low status of Native women was linked to the oppression of First Nations people. "Healing" from the destructive cycle of family violence involved recovering "traditional" ethnic and gender identities, which in turn involved raising the status of women in Aboriginal communities.

This thesis focuses on Aboriginal women as survivors of intimate violence, and as participants in debates about justice and rights in the academic, political and legal spheres. While several federal and provincial reports have documented the adverse impact of the dominant criminal justice system on Aboriginal peoples, most of the reports fail to consider the impact of the dominant system, and of reform initiatives on Aboriginal women, who engage with such systems primarily as survivors of violence. Although feminist legal scholars and activists have focused on survivors of violence in critiquing the dominant justice system, such discourses have also tended to ignore the needs and concerns of Aboriginal women in recommending reforms to the dominant system, as well as in theorizing the causes and sites of intimate violence. Using feminist methods, I explore how the writings of Aboriginal women have begun to fill these gaps. In focusing on gender and racial oppression, Aboriginal women have complicated theories on and reforms around intimate violence, and have demanded that they be included in the shaping of public institutions in both the Canadian legal system, and in the context of Aboriginal self-government. While Aboriginal women largely support the creation of Aboriginal justice systems, some have expressed concerns about the willingness of Aboriginal and non-Aboriginal leaders to include women in the process of creating, implementing and operating such systems. The Canadian Charter of Rights and Freedoms, as well as Aboriginal rights under the Constitution Act, 1982 have been advocated as means of achieving Aboriginal women's participation in this context. This gives rise to a number of fundamental questions which I examine in my thesis. What is the historical basis for the participation of Aboriginal women in the political process, and for survivors of violence in both the dominant and Aboriginal justice systems? What is the significance of the absence of Aboriginal women from dominant discourses on justice and intimate violence? Might a broader level of participation for survivors of violence, both Aboriginal and non-Aboriginal, ameliorate the problematic aspects of the dominant justice system? Does the Canadian Charter of Rights and Freedoms provide a vehicle for survivors of violence who seek a greater level of protection and participation in the dominant justice system? Can the Charter, or Aboriginal rights under the Canadian constitution, assist Aboriginal women in establishing a right of participation in the processes leading to the creation of Aboriginal justice systems, and their participation in such systems once they have been created? What are the limitations of rights discourse in this context? My analysis suggests that the Supreme Court of Canada's conservative approach to rights, as well as more fundamental limitations in rights discourse, make constitutional litigation within the dominant system a sometimes necessary, but not ideal strategy for Aboriginal women in defining their involvement in the political and justice arenas. On the other hand, there is potential for rights discourse to bear more fruit once Aboriginal decision making fora are in place, in keeping with holistic approaches to interpretation, and the traditional roles of Aboriginal women and survivors of violence in justice and in the community.

This thesis documents the employment history of Sne-nay-muxw women. The Sne nay-muxw, a Coast Salish peoples, live on the southeast coast ofVancouver Island close to the city ofNanaimo. Nanaimo was established by the Hudson’s Bay Company in 1852 as coal mining town. Coal dominated the economy until the early 20th century when forestry related production became important. Today a service economy has eclipsed both the primary and secondary industries. Within these economies a distinct gender, race and class segregation structured Sne-nay-muxw women’s employment opportunities. This study examines the nature of this segregation, the Sne-nay-muxw domestic economy and the gender ideology that promoted both women’s inclusion and exclusion in. wage labour. A central question posed in this thesis is why Sne-nay-muxw women today perceive their traditional roles to be within the home despite their historical participation in the labour force. Feminist anthropology provides the theoretical and methodological approach used for this study. It is accepted that women’s experiences in the labour force are different not only from men but also from other women based upon relational inequalities ofrace and class. Historical data was collected from a variety of sources; published and unpublished government reports, missionary accounts, letters and journals. Nineteen women and eight men were interviewed in the community for both historic and contemporary accounts of employment experiences. History reveals that during the mining economy Sne-nay-muxw women were excluded from working in the mines and limited to employment as domestic servants. The introduction of Chinese labour, decreasing coal demands and increased technology forced many women to migrate with their families to the canneries on the Fraser river and the hop fields in Washington state. In the forestry related production economy, Sne-nay-muxw women’s opportunities were limited despite the expansion of employment for women in the service sector. State policies and inferior education were significant factors in this exclusion. At this time Sne-nay-muxw women continued to migrate with their families to the fish camps on Rivers Inlet and the berry fields in Washington state. In the last two decades the service economy has dominated in Nanaimo. Sne-nay-muxw women have found increasing job opportunities on and off reserve in administration, management and professional service delivery programs. While this employment is part of the wider trend for women in the service economy, Sne-nay-muxw women’s opportunities remain segregated by gender, race and class. Women’s participation in the labour force is shown to be linked to the organization of their domestic economy. Before 1920 this economy incorporated both subsistence production and farming with seasonal wage labour. After this time the Sne-nay-muxw became increasingly dependent upon wage labour. However, extended family and kinship networks have remained important for support and cooperation. This form ofhousehold organization did not constrain women’s participation in the labour force. Today extended families remain the central organizing principle in Sne-nay-muxw lives. Sne-nay-muxw women’s identity and opportunities for education and employment remain linked to their membership in these families. Shifts in women’s participation in the labour force is shown to be accompanied by acceptance of a domestic ideology. During the mining economy when women actively sought wage labour, they acquired domestic skills needed for wage labour but did not accept an ideology that promoted their dependency upon men. Historical evidence indicates that they retained a significant degree of autonomy in their lives. With men’s increased security of employment in the forestry economy, the idealized role ofwomen as housewives was promoted. Families that were able to realize women’s exclusion from the labour force gained status and prestige in the community. Finally, in the service economy, the Sne-nay-muxw gender ideology includes women’s participation in the labour force to occupations linked to their domestic and nurturing roles.

No abstract available. / Thesis (M.A.)-University of Durban-Westville, 1983.

The study details the transnational migrations of a sample of professional Indian women from Durban, KwaZulu Natal within the context of their historical transition from indentureship to transnationalism, and their changing social identities. The study makes a contribution towards contemporary interest in the subject of gender and migration in the 21st century. As the Indian and Chinese diasporas expand in size through knowledge workers and investments their increased visibility in countries throughout the world has led to a commensurate level of interest in resettlement and identity building. This dissertation deals specifically with Indian women in the South African diaspora and their transnational links with first world nations, particularly the United Kingdom. Chapter One is a brief history of Indian women in South Africa since their arrival as indentured labourers in 1860. It provides glimpses into their roles as mothers, wives and daughters in the patriarchal Indian household and their eventual transition into the professions. Chapter Two problematizes migration research in South Africa based on the inadequacy of national databases, specifically with regard to the invisibility of racial, gendered and occupational data pertinent to the context of international skills and professional migration. Chapters Three and Four deal with the qualitative and quantitative aspects of the fieldwork conducted as well as the research experiences and challenges of the anthropologist. Chapter Five, Six and Seven form the core ethnographic analysis of the women transnationals as single, married, divorced and widowed professionals. The rising number of Indian women transnationals of varying professional backgrounds, marital statuses and age groups leaving Durban since 1994 has led to the rapid transformation of the conservative Indian household. Their migration to first world destinations overseas signifies the impact of globalizing forces on the demand for professional skills from developing nations such as South Africa, as well as the increasing desire of the women to seek security, career advancement and independence in social spaces that are less repressive and more financially rewarding. Chapter Eight concludes the study by showing how the women are agents in their own emancipation and how identities within the duality of transnational migration have become a fluctuating terrain of negotiation and reconfiguration in their personal relationships and social practices. / Thesis (Ph.D.)-University of KwaZulu-Natal, Durban, 2008.

In this article I examine the representations of South African Indian women in Farida Karodia's Daughters of the Twilight and Shamim Sarif's the world unseen. My contention is that each author chooses a different mode of representation and that certain features of these representations suggest both the different relationship each author has with South Africa and the differences in the times of production of the novels. Thus while both novels are set in the 1950s, Karodia, whose site of enunciation is the 'interregnum' in the 1980s, imagines the agency of her women quite differently from Sarif, who writes from a 'post-anti-apartheid' site of enunciation in the late 1990s. I analyse and compare the relationships between characters (men and women; women and women) and look at the cultural and political significance of mixed-race figures, concentrating on uncovering the mechanisms of power and their effects. I read these against a politico-historical context of the setting and that of the times and places of production. / Thesis (M.A.)-University of Natal, Durban, 2003.