In many parts of the developing world, sport is a non-traditional activity for girls, one which is being used increasingly by development organizations for the empowerment of girls and women. However, very little research has been done on the complex subjective perceptions and understandings of the participants themselves. The girls in this study were participants in an after-school program in Windhoek, Namibia, which combines academics and sport. I used discourse analysis to highlight issues of agency, power, and gender that emerge from their reflections on their sport participation. Girls' conversations often revealed acceptance and normalization of dominant gender norms but also a growing critical consciousness, and demonstrated the numerous ways girls resist, negotiate and engage with these discourses through their own perceptions of power, agency, and hope.
Julia Pascal’s The Yiddish Queen Lear
Julia Pascal’s The Yiddish Queen Lear, a dramatic adaptation of Shakespeare’s King Lear, merges racial identity politics with gender politics as the play both traces the history of the Yiddish theatre and offers a feminist criticism of Shakespeare’s text. The use of Lear as a source text for a play about Jews illustrates that contemporary Jewish engagements with Shakespeare are more varied than reinterpretations of The Merchant of Venice. Identity politics are employed in Pascal’s manifestation of the problematic relationship between Lear and his daughters in the form of a conflict between the play’s protagonist Esther, who struggles to preserve the tradition of the Yiddish theatre, and her daughters who prefer the American cabaret. Gender politics are also portrayed with Pascal’s use of a strong woman protagonist, which contributes to the feminist criticism of Lear as well as subverting the stereotypical representation of the domestic Jewish female figure in other dramatic texts.
Gendered constructions of need and hybrid forms of social security
This article explores gendered constructions of care and need and the ways in which these affect men's social security in contemporary Russia. It is suggested that gendered caring practices, besides overburdening women and devaluing their labor, also contribute to a trivialization of men's needs and their marginalization in, and/or exclusion from, complex forms of social security. Social security is understood to encompass both material and emotional support structures and networks, involving both state and nonstate actors. It is argued that hybrid forms of provision are emerging, with new actors challenging and blurring strict categorizations of state/nonstate, formal/informal, and material/ emotional in their contribution to social security. The article draws on a study of the Altai Regional Crisis Center for Men and its attempts to identify men's needs for social support, to provide appropriate forms of care, and to enhance the social security of men in the Altai Region of Western Siberia.
Carroll L. Estes
In the United States, social policy debate concerning the elderly has, for almost two decades, been permeated by the rhetoric of crisis and attacks on the entitlement programmes that provide the backbone of support for older persons. Based on demographics alone, with older women outliving and outnumbering older men, ageing is appropriately defined as a gender issue and, in important respects, a women’s issue. Corroborating this view, Dr Robert Butler, former director of the National Institute on Aging, recently described the U.S. health programmes for the elderly, Medicare and Medicaid, as ‘women’s programs’ for the very old (Butler, 1996).
A Missed Opportunity?
This paper describes the rise of boys’ education as a substantial social and educational issue in Australia in the 1990s, mapping the changes in Australian discourses on boys’ education in this period. Ideas and authors informed by the men’s movement entered the discourses about boys’ education, contributing to a wave of teacher experimentation and new ways of thinking about gender policies in schools. The author suggests that there is currently a policy impasse, and proposes a new multi-disciplinary approach bringing together academic, practitioner, policy, and public discourses on boys’ education.
Much previous scholarly work has noted the gendered nature of humor and the notion that women use comedy in a different way than do their male peers. Drawing on prior work on gender and humor, and my ethnographic work on teen girl cultures, I explore in this article how young women utilize popular cultural texts as well as everyday and staged comedy as part of a gendered resource that provides potential sites for sex-gender transgression and conformity. Through a series of vignettes, I explore how girls do funny and provide a backdrop to perform youthful gendered identities, as well as establish, maintain, and transgress cultural and social boundaries. Moving on to explore young women and stand-up I question the potential in mobilizing humor as an educational resource and a site in which to explore sex-gender norms with young people.
Gender Mainstreaming as a Practice in Newfoundland and Labrador
This article examines the way feminists engage with gender mainstreaming in their attempt to transform gender inequalities in Newfoundland and Labrador, a province on Canada's east coast. It employs an anthropological perspective to explore one aspect of gender mainstreaming, namely the way gender analysis models are deployed in specific encounters, to consider how such equality templates can both reproduce and challenge pre-existing social relations. I argue that a feminist practice approach in anthropology, in particular its reflexive and practice orientation, can foreground the way gender models are actually implemented and interpreted. Through this analysis I argue that gender mainstreaming at this point reproduces wider relations of power - governmental and normative - and cannot yet accommodate preexisting social cleavages in the province.
Some Examples from Spanish Museums
Lourdes Prados Torreira
Through the items in archaeological museums’ collections, it is possible to create inclusive narratives and discourses in which different social groups, ethnicities, age groups, and genders can and must be present. With this in mind, we shall focus our attention on some Spanish archaeological museums inaugurated in recent years, with the aim of analyzing how they have represented and represent women, which roles are assigned to women within the collective community, and how gender relations in past societies are illustrated.
The wailing of Yemenite Jewish women, as preserved in the Yemenite Jewish community in Israel, is presented as a case study for analysis of and comparison with other existing wailing cultures. The article uses a model of identities to examine anthropological conventions that interpret death rituals as rites of transition and crisis. A well-known function of wailing—as a bridge between life and death—is decoded in view of the model. The gender dimension of wailing is examined by counterposing and juxtaposing feminine wailing to masculine wailing at death events. The article describes the relative contributions of men and women to the stability of their community and analyzes the unique characteristics of the psycho-social power of women's wailing.
Women, inequality, and social reproduction
This article offers a critical ethnography of the reproduction of elites and inequalities through the lenses of class and gender. The successful transfer of wealth from one generation to the next is increasingly a central concern for the very wealthy. This article shows how the labor of women from elite and non-elite backgrounds enables and facilitates the accumulation of wealth by elite men. From covering “the home front” to investing heavily in their children’s future, and engaging non-elite women’s labor to help them, the elite women featured here reproduced not just their families, but their families as elites. Meanwhile, the aff ective and emotional labor of non-elite women is essential for maintaining the position of wealth elites while also locking those same women into the increasing inequality they help to reproduce.