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published_or_final_version / English / Doctoral / Doctor of Philosophy

Feminist and social historians have long been interested in that particularly female ability to become pregnant and bear children. A significant body of historiography has challenged the notion that pregnancy and childbirth considered to be the acceptable and 'appropriate' roles for women for most of the twentieth century in Australia - have always been welcomed, rewarding and always fulfilling events in women's lives. Several historians have also begun the process of enlarging our knowledge of the changing cultural attitudes towards bereavement in Australia and the eschewing of the public expression of sorrow following the two World Wars; a significant contribution to scholarship which underscores the changing attitudes towards perinatal loss. It is estimated that one in four women lose a pregnancy to miscarriage, and two in one hundred late pregnancies result in stillbirth in contemporary Australia. Miscarriage, stillbirth and neonatal death are today considered by psychologists and social workers, amongst others, as potentially significant events in many women's lives, yet have received little or passing attention in historical scholarship concerned with pregnancy and motherhood. As such, this study focuses on pregnancy loss: the meaning it has been given by various groups at different times in Australia's past, and how some Australian women have made sense of their own experience of miscarriage, stillbirth or neonatal death within particular social and historical contexts. Pregnancy loss has been understood in a range of ways by different groups over the past 100 years. At the beginning of the twentieth century, when alarm was mounting over the declining birth rate, pregnancy loss was termed 'foetal wastage' by eugenicists and medical practitioners, and was seen in abstract terms as the loss of necessary future Australian citizens. By the 1970s, however, with the advent of support groups such as SANDS (Stillbirth and Neonatal Death Support) miscarriage and stillbirth were increasingly seen as the devastating loss of an individual baby, while the mother was seen as someone in need of emotional and other support. With the advent of new prenatal screening technologies in the late twentieth century, there has been a return of the idea of maternal responsibility for producing a 'successful' outcome. This project seeks to critically examines the wide range of socially constructed meanings of pregnancy loss and interrogate the arguments of those groups, such as the medical profession, religious and support groups, participating in these constructions. It will build on existing histories of motherhood, childbirth and pregnancy in Australia and, therefore, also the history of Australian women.

published_or_final_version / Chinese Historical Studies / Master / Master of Arts

published_or_final_version / English / Doctoral / Doctor of Philosophy

<p>This thesis discusses how a historic woman is represented on stage today. The woman in mind is Sabina Spielrein, and she is portrayed in a play called: Name: Spielrein Sabina. She was born in the late 19th century and made a significant impact on the development in psycho-analysis. Since her letters, diaries and fragments was found 1977, and later on in 1982, nu-merous of people have been fascinated regarding her life, especially with her relation to Jung and Freud. One of my arguments is that there could be another story to tell, as she is living in a context when women were organized and struggled for their rights on many levels. It is a period when a new type of women is formulated, with new visions on society, morals and sexuality. This New Woman discourse was intense all over Europe.</p><p>With representation as a theoretical instrument it was possible to see how this play challenges several typical women images. By using the character Sabina I have looked at (stereo) types such as: the good daughter, the mad woman, the genius, the mistress, the wife and the mother. Putting Sabina Spielrein in focus has also made it possible to discuss around cultural power, how it works and the importance of who is in charge.</p>

This dissertation provides a feminist reading of the works of Latin American women writers since the decade of the sixties to the present who focus on the particular historical moment of their times from a political perspective. A systematic study of the narrative figure in novels by Dora Alonso, Elena Poniatowska, Claribel Alegria and Darwin Flakoll, and Isabel Allende, reveals an awareness of the undercurrents of oppression existent in their societies based on racial and class stereotypes with a growing understanding of oppression based on sex. From the perspective of the female narrator in Tierra Inerme by the Cuban writer Dora Alonso, the Cuban social structure before 1959 is condemned for its inequality on the basis of class, race, and sex. However, the perspective of the narrator reveals that she has not entirely escaped the prejudices that permeate her society concerning women. Hasta no verte Jesus mio, by the Mexican writer Elena Poniatowska concentrates on the testimony of Jesusa Palancares who condemns the structural inequality existent in Mexican society. Although Palancares' perspective reveals an awareness of the unequal treatment of women, because of her underprivileged status she concentrates on oppression based on class. In Cenizas de Izalco by Darwin Flakoll from the United States and the Salvadoran Claribel Alegria, the 1931 massacre of the peasants in El Salvador is condemned. However, through the contrasting perspectives of the male and female narrators, oppression on the basis of sex is most emphasized. La casa de los espiritus by the Chilean Isabel Allende depicts brutal class, racial and sexual oppression in Chile from the 1920's to 1973. It is in this novel that sexual oppression is portrayed most vividly, again through the contrasting perspectives of the male and female narrators. Although a growing awareness of sexual oppression emerges in the novels studied becoming most emphatic in this decade through an awakening feminist consciousness, the perspective of the narrators emphasize to varying degrees the importance of solidarity among women to combat injustice of every form to achieve a more equitable existence for all oppressed people.

This study is a critical exploration and analysis of the experiences of 'being church‘ for women married to pastors in the Baptist Convention of Malawi (BACOMA). The study focused on the following research question: 'What does being church mean for women who are married to pastors in the BACOMA, whose distinctive mark is freedom of choice in matters of faith and ministry according to the Baptist-held principle of the priesthood of all believers? It is a qualitative empirical study of the life experiences of pastors‘ wives which used feminist narrative methods of inquiry. In order to get a full picture of the role perceptions and experiences of pastors‘ wives, the study used in depth interviews, group discussions and participant observation. A purposely selected group of twenty-nine pastors‘ wives from BACOMA-affiliated Lilongwe Baptist Association of Malawi were individually interviewed by the author. In addition, two group discussions with members of the Lilongwe Baptist Association Pastors‘ Fraternal group (LBAPF) were conducted and fifty church members that included women, men, and young people were also interviewed in order to determine the congregational perceptions of a pastor‘s wife. The purpose of my study was to determine the ideo-theological and socio-cultural factors that contribute to the construction of the identity of a pastor‘s wife in the BACOMA. By presenting a synthesis of the various perspectives on the experiences of pastors‘ wives, this study has demonstrated that a plurality of perspectives contribute to the construction of the identity of a pastors‘ wife. This causes her to be identified as a "dialogical self"¹ because of the many positions that contribute to the self understanding of her identity. These perspectives, which are embedded in patriarchal ideologies, include: doctrinal or biblical, ecclesiastical, congregational, cultural, and the "Self". I have also shown that the areas of conflict and tension between the Self and the "others" can be clues towards transformation. This is in addition to the alternatives suggested by feminist theologians in the study. Baptist ecclesiology in Malawi is challenged to take cognisance of these factors in order to build an inclusive ecclesiology that affirms the humanity of women in general and pastors‘ wives in particular. / Thesis (Ph.D.)-University of KwaZulu-Natal, Pietermaritzburg, 2012.

As the first analytic history of Ethiopian medicine, this thesis explores the interchange between the institutional development of a national medical network and the lived experiences of women as patients and practitioners of medicine from the years 1940-1975. Using birth and gender as mechanisms to explore the nation's public health history allows me to pursue alternative threads of enquiry: I ask questions not only about state activities and policy pursuits, but also about the relevance and acceptance of those actions in the lives of the citizenry. This thesis is also the first medical history of a non-colonial African country, opening up new questions about the role of non-Western actors in the expansion of Western medicine in the twentieth century. I explore the ways in which the exceptional history of Ethiopia can be couched in existing narratives of African modernity, medicine, and birth history. Issues of local agency and the creation of new social elites in the pursuit of modernity are all pertinent to the case of Ethiopia. Through both extensive archival research and oral interviews of nearly 200 participants in Haile Selassie's medical campaigns, I argue that the extent to which the imperial medical project in Ethiopia 'succeeded' was highly predicated on pre-existing conditions of gender, class, and geography.

李漢英. / "2001年6月" / 論文 (哲學碩士)--香港中文大學, 2001. / 參考文獻 (leaves 120-128) / 附中英文摘要. / "2001 nian 6 yue" / Li Hanying. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2001. / Can kao wen xian (leaves 120-128) / Fu Zhong Ying wen zhai yao. / Chapter 第一章 --- 緒論 --- p.1 / Chapter 第二章 --- 女學的興起：淸末士大夫興女學的思潮 --- p.7 / Chapter 第一節 --- 女學的初議一早期改良派興女學的主張 --- p.7 / Chapter 第二節 --- 救亡的訴求一維新派興女學的實踐 --- p.9 / Chapter 第三節 --- 共和國的追求´ؤ革命派的女國民教育 --- p.13 / Chapter 第三章 --- 陳子褒的經歷及其教育救國的思想 --- p.16 / Chapter 第一節 --- 陳子褒的生平一由科舉士子到「婦孺之僕」 --- p.16 / Chapter 1. --- 由致力科舉的士子到維新派成員 --- p.16 / Chapter 2. --- 由維新派成員到致力教育救國的「婦孺之僕」 --- p.19 / Chapter 第二節 --- 教育救國思想的來源 --- p.24 / Chapter 1. --- 反抗外國侵略的愛國情懷 --- p.24 / Chapter 2. --- 基督的感召 --- p.27 / Chapter 3. --- 日本成功的先例 --- p.31 / Chapter 第三節 --- 陳子褒的教育救國理論 --- p.36 / Chapter 1. --- 培養中國人自立的精神 --- p.36 / Chapter 2. --- 提倡蒙學，培養救國人才 --- p.37 / Chapter 3. --- 以義學爲救國的命脈 --- p.38 / Chapter 4. --- 反對好古，倡白話淺說 --- p.40 / Chapter 5. --- 重視地理，擴展國家勢力 --- p.42 / Chapter 第四章 --- 女子教育的提倡及突破 --- p.46 / Chapter 第一節 --- 陳子褒興女學的理論 --- p.46 / Chapter 1. --- 批評教男不教女的風氣 --- p.46 / Chapter 2. --- 肯定女子讀書的作用 --- p.50 / Chapter 3. --- 主張小學教育權歸女子 --- p.52 / Chapter 第二節 --- 女子教育的實踐´ؤ辦學與教學 --- p.55 / Chapter 第三節 --- 女子教育的突破 --- p.61 / Chapter 1. --- 打破女子家庭教育的束縛 --- p.62 / Chapter 2. --- 開創男女同校的先例 --- p.66 / Chapter 第五章 --- 陳子褒所編讀本中的婦教內容與婦女問題的探討 --- p.69 / Chapter 第一節 --- 讀本的特色及內容 --- p.69 / Chapter 第二節 --- 女性的家庭角色及責任一賢妻良母的培育 --- p.74 / Chapter 1. --- 賢母的角色一母教 --- p.74 / Chapter 2. --- 賢婦的角色一相夫、孝養翁姑、一家和睦 --- p.77 / Chapter 第三節 --- 婦孺讀本與婦女解放的聲音 --- p.80 / Chapter 1. --- 纏足問題一反纏足的號召 --- p.80 / Chapter 2. --- 對婦女貞節觀的批判´ؤ寡婦再嫁的主張 --- p.85 / Chapter 3. --- 其他婦女問題的探討 --- p.91 / Chapter 第六章 --- 陳子褒提倡女學的成果 --- p.93 / Chapter 第一節 --- 陳門弟子對婦女問題的關注 --- p.94 / Chapter 第二節 --- 陳門弟子繼承師志的例子一一立意委身教育救國的冼玉淸 --- p.97 / Chapter 第三節 --- 陳門弟子繼承師志的例子二 ´ؤ創辦崇蘭，延續師志的曾璧山. --- p.100 / Chapter 第七章 --- 結論 --- p.104 / Chapter 第一節 --- 傳統的約束與解放 --- p.105 / Chapter 第二節 --- 女子教育與國家社會的義務與權利 --- p.107 / Chapter 第三節 --- 男性知識份子與中國婦女解放 --- p.109 / 附錄 / 附錄1:陳子褒先生遺像 --- p.111 / 附錄2:陳子褒生平大事 --- p.112 / 附錄3:陳子褒編著書目及首次出版年份 --- p.115 / 附錄4:陳子褒所編婦孺讀本的內容 --- p.116 / 徵引及參考資料 --- p.120