<p>This study examined by content analysis and semiotic picture analysis how gender equal the UK newspaper The Times, the U.S/Iranian nespaper Iran Times International and Swedish newspaper Svenska Dagbladet were May 1^st2009 and May 8^th2009. The study had a foundation of feminist theory about patriarchy and gender theory with a contribution of research about race and its impact on patriarchy.</p><p>None of the three papers were fully gender equal. Even though Svenska Dagbladet was found to be the most gender equal when it came to the number of women represented all of the newspapers examined showed patriachal structures since women more often than men were described as victimes, trivialized, incompetent and inferior.  People with a race other than white were in minority but patriarchy seems to be a stronger form of oppression than racism. White men were in majority and were less opressed than other groups and were because of that most in favour of the newspapers symbolic powers.</p>

The aim of this study was to investigate how mothers in families with strong patriarchal traditions see their role as a mother and as a woman. The study is built upon two main questions: What are the expectations of your family and your immediate environment on you as a mother and as a woman? And what does “honour” mean for you as a mother and as a woman? In our paper we had as a starting point a gender perspective that was further on applied in defining our research question. We are also giving an account of the phenomenological perspective that we also had as a basis of our work. We interviewed six mothers living in families with strong patriarchal traditions. There were half-structured interviews according to an interview guide, with half open questions. We followed the qualitative method. The results show that “honour” is a basic norm for the mothers, that they have difficulties to even imagine living a life without honour. For all of our informants, honour means not to have sexual relationships with several men, and to keep a woman’s virginity until she gets married. Avoiding bad rumours that may lead to shame is an important part of the mothers’ lives. As women, the mothers are forced to take into consideration their husbands’ and older family members’ opinions. It is the mothers’ duty to educate their children to behave in “the right” way. According to our informants, a mother should be caring and in charge of the household work.

The Egyptian Revolution 2011 created a space and opportunity to forward important demands concerning different social and political issues, amongst these matters related to women's status and situations in the society. Feminist and women's rights proponents in Egypt conceptualize the aims of a feminist or women's rights agenda as (women's) human rights and citizen's rights, independence, freedom and choice, though such universal concepts are understood in accordance with particular cultural or individual contexts. Feminist struggles must be seen in the cultural and social environment in which they take place in order to be properly understood. Feminist struggles in Egypt takes place in an overarching religious context. Religion constitutes a source of legitimacy in the Egyptian society and feminist activists appropriate religious language to pose their political demands and to make them comprehensible at a local level. Feminist demands are generally brought forward strategically, in order to achieve acceptance and enhance cultural legitimacy. A patriarchal culture is perceived as the main obstacle to advance women's status and situations. For that reason, addressing and changing that patriarchal culture is seen as the main objective for feminist struggles. Individual agency is highlighted in this respect. The interest and responsibility of securing and forwarding women's rights is mainly perceived to lay in the hands of feminist activists and women's rights groups themselves. The Egyptian Revolution was an outcome of individual and collective agency. In the revolution, women may have enacted more of a public agency than an individual agency to realize their interests. During the revolution women transcended gender roles and exposed some images of women as stereotypes. The Egyptian Revolution broke a barrier of fear in the society and invoked in men and women a sense of dignity and rights. The post-revolutionary public and political discourse constituted a backlash for women's rights, but it may also have produced a renewed interest for feminist struggles and women's rights. After the revolution, the participation in the society may have increased and men and women might not be as easily intimidated as before.

Anledningen till varför utvecklingen tog riktningen från kvinnan till mannen? Gudinnan har hittills spelat en mycket passiv roll i historieskrivningen. En förändring står dock för dörren. Enligt mina källor kan det bevisas att Gudinnan tillbads från 7000 f Kr till 300 e Kr. Områden, framför andra, där hon tillbads var exempelvis nutida Irak, Saudiarabien, Israel, men också Irland. Tiden vi rör oss i är emellertid så avlägsen att det är oerhört svårt att tala om hur det var. Men för att följa strömmen och referera i likhet med den allmänna uppfattningen så uppnådde kvinnan sin status i och med sin förmåga att ge liv. Det gjorde henne gudomlig. När människan så småningom blev varse hur fortplantningen fungerade falnade kvinnans metafysiska kraft. Ungefär där inträder patriarkatet och kvinnans roll förskjuts mer och mer in i det fördolda. Gudinnorna ersätts på olika sätt med Gudar och snart är det bortglömt att kvinnliga gudomliga väsen ens existerat. Mannens avundssjuka gentemot kvinnan, gentemot hennes livgivande kraft utgjorde en grogrund för patriarkatet. Kyrkans roll? När de bibliska religionerna gör sitt intåg har följaktligen patriarkatet redan gjort sitt intåg. De kvinnliga Gudinnorna hade ersatts med Gudar. Vad som är unikt med de bibliska religionerna och vad som gör dem nyskapande i denna mångfasetterade gudavärld är att de är monoteistiska. Deras ende Gud kommer dock att bli manlig, en himmelsk fader och kvinnans underordnade ställning försvagas ytterligare på grund av judendomen och kristendomen. Även om grundbudskapet inte var detta kan det inte förnekas att bl.a. kyrkofäderna spelat en mycket aktiv roll i förtrycket av kvinnan. Hur ser kvinnorna idag på att Jesus är man likaså kristendomens Gud? Bland de kvinnliga präster och pastorer som kommit till tals i Erikssons bok, som jag för övrigt baserar mitt sista kapitel på, tycks dock grundsynen på den maskulina treenighet som kristendomen bygger på vara förstående. Som kvinnor saknar de givetvis förebilder i de bibliska texterna, men de har lärt sig att ta till vara på dem som finns. De har försökt att se till grundbudskapet i Jesu lära, allas lika värde, att ingen är förmer någon annan. De försöker att plocka fram det goda. Mycket har genom tiderna missförståtts. Man upplever att Jesus var en mycket annorlunda man, en man som står på deras sida. / Uppsatsförfattaren har senare bytt efternamn till "Dahlin".

The aim of this study is to examine how girls from the discussion group "Coolt med koll" understand the phenomenon honor-related violence. The study is based upon three issues; how do our informants understand honor-related violence, where do the interviewed obtain information concerning honor-related violence and how do it affect their point of view, last but not least what do the girls know regarding children‟s rights. The theoretical points of this study are theories about honor-related living conditions and radical feminist theory. The study is carried out through six semi-structured qualitative interviews, which all are conducted separately. The results of this study obtained that the informants have limited knowledge of honor-related violence and that it‟s further difficult for them to connect the term with its context. The interviewed obtain a cultural and religious perspective when they highlight the phenomenon. The results also shows that the informants collect information about honor-related violence from different sources, their understandings differ depending on where they have gained information. Further the results reveal that half of our interviewees are well aware of children‟s rights and half of our interviewees are not.

This study examined by content analysis and semiotic picture analysis how gender equal the UK newspaper The Times, the U.S/Iranian nespaper Iran Times International and Swedish newspaper Svenska Dagbladet were May 1st 2009 and May 8th 2009. The study had a foundation of feminist theory about patriarchy and gender theory with a contribution of research about race and its impact on patriarchy. None of the three papers were fully gender equal. Even though Svenska Dagbladet was found to be the most gender equal when it came to the number of women represented all of the newspapers examined showed patriachal structures since women more often than men were described as victimes, trivialized, incompetent and inferior.  People with a race other than white were in minority but patriarchy seems to be a stronger form of oppression than racism. White men were in majority and were less opressed than other groups and were because of that most in favour of the newspapers symbolic powers.

The #Metoo debate also included other hashtags with the willingness to participate in the debate on gender equality. Including the hashtag #Ihave that symbolized the male perspective and came in response to #Metoo. The purpose of this graduation project is to find out how the debate is conducted based on rhetorical and feminist theories, by finding ideals in different positions about the hashtag #Ihave. The material was collected on February 21, 2018 on Facebook and based on posts we received from our private Facebook accounts where we searched for #Ihave in the search field. To this qualitative work, a hidden observation has also been used to obtain the material that was analyzed. In order to investigate the ideals, we used the different feminist types of liberal and radical feminism where we rhetorically linked the posts to. Based on the found ideals, we have thus come up with a finding that there are differences in how men and women participate in the debate on gender equality and in what ways.

I denna socialantropologiska kandidatuppsats undersöks fenomenet hederskultur och hur hederskulturen påverkar idrott och- simundervisning i grundskolan, årskurs 7-9. Med kvalitativ metod och semistrukturerade intervjuer presenteras tre idrottslärares perspektiv på hederskultur, samt en skolkurators perspektiv och en socialsekreterares perspektiv. Informanternas perspektiv bygger på deras erfarenheter av hederskulturella situationer inom deras arbetsmiljö, och uppfattningar om hederskultur. Teori om patriarkat är användbar för att förstå hederskulturen och med hjälp av lagstiftning, skollag och tidigare forskning diskuteras det empiriska materialet i denna studie, som visar ett hedersrelaterat förtryck mot elever med utländsk bakgrund. / This thesis in social anthropology aims to study the phenomenon of culture of honor and how it expresses itself in sports and swimming lessons in elementary school, grade 7-9. With qualitative method and semi structured interviews this thesis presents the perspective of three physical educational teachers considering the culture of honor, as well as the perspective of a school counselor and the perspective of a social worker. The perspectives of the informants are based on their experiences and meetings with situations related to the culture of honor in their work related environment, and how that in turn has formed their perception of the culture of honor. Theory of patriarchy are useful for understanding the culture of honors, and with help of the legislation, education acts and previous research, the empirical material in this study is discussed which demonstrates an honorary based oppression against pupils with a non-Swedish cultural background.

Tanzania has in the recent years kept a steady economic growth and the poverty rate has fallen significantly. At the same time, informal financial services have increased in popularity as a tool for poverty reduction. Previous research claims that gender equality will progress when economic development is taking place. But despite the economic development, the situation for Tanzanian women is still tough and the man is considered to be the head of the household. This paper aims to show why Tanzania is a deviant case regarding economic development and gender equality, and investigate how informal financial services impact women empowerment, by looking at membership in Village Community Banks. Feminist theories are used to explain why economic development and gender equality does not always have a linear relationship. It is concluded that membership in Village Community Banks have impacted the women on a personal level, enhancing self-confidence and belief. However, the gender equality within the household is not progressing due to a patriarchal social ordering, where the male is superior and the female inferior. It is not enough to focus on financial services, such as access to savings and credit, for a woman to be empowered enough to become equal to her husband.

Syftet med studien är att undersöka hur yrkesverksamma inom socialt anknutna arbeten definierar och hanterar ärenden som rör hedersrelaterat våld och förtryck. Det för att öka kunskapen om utvecklingsområdet hedersrelaterat våld och förtryck i det sociala arbetets yrkesutövning. Studien är en kvalitativ intervjustudie där empirin baseras på sex intervjuer, med sju yrkesverksamma respondenter inom socialt anknutna arbeten, vilka hanterar ärenden som rör hedersrelaterat våld och förtryck. Det teoretiska begreppet som appliceras på studien är Karpmans dramatriangel (2014) för att kunna förklara, analysera och tolka vårt funna datamaterial. I studiens resultat fann vi att tidigare forskning och respondenternas uppfattning om definitionen av hedersrelaterat våld och förtryck delvis överensstämmer. Sammantaget definierar det som en kollektivistisk patriarkalisk struktur vars största tyngd ligger i kollektivets anseende. Vi belyser även den rådande konflikten som existerar inom forskningsområdet som utgår ifrån tre olika förklaringsmodeller om varför hedersrelaterat våld och förtryck uppstår. Vi kunde i våra respondenters svar finna nyanser av den kulturbetingade förklaringsmodellen. Med denna utgångspunkt görs sedan kopplingar till de yrkesverksammas bedömningar av hedersrelaterat våld och förtryck, som någonting som främst görs på grund av yrkeserfarenhet, livserfarenhet samt utifrån andra yrkesverksammas kunskap om ämnet. Utarbetade metoder används i vissa fall i form av socialstyrelsens modell PATRIARK samt egna modeller som de yrkesverksamma har skapat själva. Det är dock valfritt och således har vi inte funnit någon genomgripande metod för hur bedömningen och hanteringen av hedersrelaterat våld och förtryck sker. Resultatet pekar på ett omfattande behov av nationellt utarbetade riktlinjer och förhållningssätt i arbetet med hedersproblematik där alla kommuner i landet arbetar på samma sätt. / The purpose of this study was to investigate how professionals in social works define, assess and handle a matter regarding honor-related violence and oppression. This is to increase knowledge about the development area of honor-related violence and oppression in practice of social work. The study is a qualitative interview study, where the empirical data is based on six interviews with seven professional respondents within socially connected works that handle and assess matters related to honor-related violence and oppression. The theoretical concept applied to the study is Karpman's dramatriangle (2014) this in order to explain, analyze and interpret our found data material. In the study results we found that the earlier research and respondents 'perception of the definition of honor-related violence and oppression matched and defines it as a collectivist patriarchal structure whose main weight lies in the collective's perception. We will also highlight the current conflict that exists in the research area which is based on three different explanatory models of why-related violence and oppression, and in our respondents response we could find a nuanced answer in the cultural explanation model. With this as a starting point, connections to the professionally made assessments of honor-related violence and oppression then make connections as something primarily done because of professional experience, life experience and also from other professions 'knowledge of the subject. Developed methods are used in some cases in the form of “Socialstyrelsen” model “PATRIARK” and own models that the professionals have created themselves. However, this is optional and because of that, we have not found any exhaustive method for how the assessment and management of honor-related violence and oppression takes place. The result points to an extensive need for development of nationwide guidelines and approaches in the work on honor-related violence where all municipalities in the country