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1
Helmstadter, Carol. "Building a New Nursing Service: Respectability and Efficiency in Victorian England." Albion 35, no. 4 (2004): 590–621. http://dx.doi.org/10.2307/4054296.
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The main problem in staffing military hospitals with female nurses, Florence Nightingale explained in 1857, was to find “respectable and efficient women” who would be willing to undertake such work. Many women would apply for the positions but few would be acceptable. “Many a woman who will make a respectable and efficient Assistant-Nurse [the equivalent of our modern staff nurse] under the eye of a vigilant Head-Nurse, will not do at all when put in a military ward,” Nightingale said, because, “As a body, the mass of Assistant-Nurses are too low in moral principle, and too flighty in manner, to make any use of.” Nightingale thought that efficient and respectable assistant nurses had “in a great degree, to be created.” Developing respectability and efficiency in hospital nurses were the two major goals of nineteenth-century nursing reformers, and vigilant supervision was to be the major method for achieving them.
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Whitlock, Tammy. "Gender, Medicine, and Consumer Culture in Victorian England: Creating the Kleptomaniac." Albion 31, no. 3 (1999): 413–37. http://dx.doi.org/10.1017/s0095139000070629.
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In his Crime and Society in England 1750-1900 Clive Emsley notes that “for England the subject of the middle-class woman ‘kleptomaniac,’ as opposed to the working-class woman ‘thief,’ awaits an historian,” and casts doubt on the significance of the respectable shoplifter in England. However, not only is there ample evidence that middle-class shoplifting was a rising concern in Victorian England, it is a key example of the way in which gender ideology and medical science were constructed to solve a commercial and legal problem. Early in the nineteenth century, a respectable woman accused of shoplifting only had the option of denying her crime and blaming the shopkeeper; however, as the number of middle-class women committing retail crimes such as shoplifting and fraud increased, the issue of representation in the nineteenth century became more complicated. Woman’s role as aggressive consumer and her role in retail crime clashed with her home-centered image. In trials, canting ballads, and scathing articles, critics presented an image of the retail female criminal as greedy, fraudulent, and middle-class. Women fought against this image by denying their crimes or by participating in the creation of the developing representation of criminal women as ill rather than greedy.
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Farley, Ena L., and Jane E. Dabel. "A Respectable Woman: The Public Roles of African American Women in 19th-Century New York." Journal of American History 96, no. 1 (June 1, 2009): 228. http://dx.doi.org/10.2307/27694799.
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Sacks, Marcy S. ":A Respectable Woman: The Public Roles of African American Women in Nineteenth-Century New York." American Historical Review 114, no. 3 (June 2009): 764–65. http://dx.doi.org/10.1086/ahr.114.3.764.
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Dozier, Ayanna. "Wayward Travels." Feminist Media Histories 4, no. 3 (2018): 12–29. http://dx.doi.org/10.1525/fmh.2018.4.3.12.
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Golden Age cartoonist Jackie Ormes created dramatic narratives in her comic strip Torchy in Heartbeats (Pittsburgh Courier, 1950–54) that were unique, in that they were created by a Black woman cartoonist for Black women readers. Ormes skillfully manipulated the typical strip's narrative structure to creatively depict a single Black woman freely traveling the world in the era of Jim Crow. This essay examines two specific Torchy in Heartbeats strips from 1951–52 to reveal how Ormes worked within the then-dominant framework of respectability politics—not to challenge it, but to present a Black woman navigating racialized gender discrimination and pursuing her desires despite her “respectable status,” with sometimes terrifying results. In the process, it works to redress the paucity of scholarship on Black women's contributions to comic books and strips.
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Kummerfeld, Rebecca. "Ethel A. Stephens’ “at home”: art education for girls and women." History of Education Review 44, no. 2 (October 5, 2015): 203–18. http://dx.doi.org/10.1108/her-04-2013-0013.
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Purpose – The purpose of this paper is to explore the professional biography of Ethel A. Stephens, examining her career as an artist and a teacher in Sydney between 1890 and 1920. Accounts of (both male and female) artists in this period often dismiss their teaching as just a means to pay the bills. This paper focuses attention on Stephens’ teaching and considers how this, combined with her artistic practice, influenced her students. Design/methodology/approach – Using a fragmentary record of a successful female artist and teacher, this paper considers the role of art education and a career in the arts for respectable middle-class women. Findings – Stephens’ actions and experiences show the ways she negotiated between the public and private sphere. Close examination of her “at home” exhibitions demonstrates one way in which these worlds came together as sites, enabling her to identify as an artist, a teacher and as a respectable middle-class woman. Originality/value – This paper offers insight into the ways women negotiated the Sydney art scene and found opportunities for art education outside of the established modes.
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Ansari, Nighat. "Respectable femininity: a significant panel of glass ceiling for career women." Gender in Management: An International Journal 31, no. 8 (November 1, 2016): 528–41. http://dx.doi.org/10.1108/gm-03-2015-0012.
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Purpose This study aims to explicate the role of “respectable femininity” norms in the work lives of professional women and investigate the extent to which they impact female career advancement (or lack thereof) by way of creating a clash with the traditional career management techniques of accumulating social capital and managing desirable impression. Design/methodology/approach The qualitative research design was deemed appropriate for the study to gain an insight of the incumbents’ work experiences. The opinions, thoughts, experiences and expressions of the participants were gauged through in-depth, semi-structured interviews to ensure the coverage of all the relevant aspects while retaining the flexibility to obtain rich and detailed data beyond the preconceived questions. Findings It was found that working women in Pakistan feeling guilty of violating the norm of “confinement to private spheres” appeared obliged to abide by the respectable femininity principles of “domesticity”, “restrained networking” and “toning down their femininity” to maintain an “honourable” reputation/image in the society; however, these norms, in turn, created a significant hurdle in their career advancement by way of constraining their capacity to exploit the career management techniques of accumulating “social capital” and employing “impression management” tactics. Originality/value This research will add credence to the scant literature pertaining to the role of “respectable femininity” in the professional lives of working women. The study showcases the female’s enigmatic struggle of becoming a “good woman” and a “successful careerist” at the same time which culminates in to a series of subtle barriers in their professional careers mounting ultimately to become a significant panel of “glass ceiling” in their progression.
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Abikeeva, Gul'nara Oyratovna, and Gulnara Oiratovna Abikeeva. "The Development of Female Characters in Central Asian Cinema." Journal of Flm Arts and Film Studies 2, no. 4 (December 15, 2010): 37–45. http://dx.doi.org/10.17816/vgik2437-45.
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The article explores the transformation of female images from the Soviet time till the Independence in Central Asian cinemas. The main images of woman of the Soviet East were determined by ideology: first to give her freedom from feudalism, then to educate. Later appeared other images - of heroic daughters of labor and war. There was no space for being just a woman. Only the image of respectable mother was the stable for the national cinemas and still represents the national cultural identity.
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Black, Lynsey. "The Pathologisation of Women Who Kill: Three Cases from Ireland." Social History of Medicine 33, no. 2 (August 23, 2018): 417–37. http://dx.doi.org/10.1093/shm/hky064.
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Summary Women who kill are frequently subject to discourses of pathology. This article examines the cases of three women convicted of murder in Ireland following Independence in 1922 and explores how each woman was constructed as pathologised. Using archival materials, the article demonstrates that diagnoses were contingent and imbricated with notions of gender, morality, dangerousness, and class. For two of the women, their pathologisation led to them being certified as insane and admitted to the Central Criminal Lunatic Asylum. However, pathologisation could be mediated by respectable femininity. The article also explores the pathways which facilitated judgements of pathology, including the acceptance of a framework of degeneracy, or hereditary insanity, and examines how women could be redeemed from the diagnoses of ‘insanity’.
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Hamessley, Lydia. "Within Sight: Three-Dimensional Perspectives on Women and Banjos in the Late Nineteenth Century." 19th-Century Music 31, no. 2 (November 1, 2007): 131–63. http://dx.doi.org/10.1525/ncm.2007.31.2.131.
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During the last decades of the nineteenth century, women figured prominently in a marketing campaign by banjo manufacturers who sought to make the banjo a respectable instrument for ladies. Their overarching aim was to "elevate" the banjo's status from its African-American and minstrel-show associations, thereby making the instrument acceptable in white bourgeois society. At the same time, stereoview cards, three-dimensional photographs produced by the millions, were a popular parlor entertainment featuring a variety of contemporary images, including women playing the banjo. Yet, instead of depicting a genteel lady in the parlor playing her beribboned banjo, the stereoviews presented humorous and sometimes risque scenes of banjo-playing women. Further, virtually no stereoviews exist that show the banjo played by a lady in a parlor setting. Through a study of stereoscopic depictions of women in a variety of scenes, I place these unexpected images of women's music-making in a context that explains their significance. In particular I examine the way stereoviews provide insights about the tensions regarding the position and status of women in late-nineteenth- and early-twentieth-century American culture as revealed in the figure of the New Woman. Typical of constructions of this threatening figure, stereographic images picture the New Woman wearing bloomers, riding bicycles, attending college, smoking, neglecting her wifely duties and children, and even indulging in lesbian eroticism. Yet, stereoviews are distinctive in that they also show the New Woman playing the banjo, and I argue that the link between the banjo and the New Woman had a decisive and negative impact on the effectiveness of the banjo elevation project. Through an examination of these three-dimensional views, and drawing on late-nineteenth-century writing and poetry about the banjo, I show how the banjo in the hands of the New Woman became a cautionary cultural icon for middle- and upper-class women, subverting the respectable image of the parlor banjo and the bourgeois women who played it. I place this new evidence in the context of Karen Linn's paradigm describing the banjo elevation project as one that sought to shift the banjo from the realm of sentimental values to official values. The figure of the New Woman does not fit within Linn's dichotomy; rather, she falls outside both sets of values. Often viewed as a third sex herself, in a sense mirroring the gender tensions surrounding the banjo, the New Woman helped to shift the banjo into a third realm, that of revolutionary and perhaps even decadent values. This study enhances what we know about the way musical instruments have been used to reconfigure attitudes toward gender roles in the popular imagination and furthers our understanding of the complex role women have played in the history of the banjo. Moreover, this evidence demonstrates how gender and sexuality can affect the reception of music, and musical instruments, through powerful iconographic images.
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Du Bosc (book author), Jacques, Aurora Wolfgang (book editor and translator), Sharon Diane Nell (book editor and translator), and Pierre Cameron (review author). "The Respectable Woman in Society and the New Collection of Letters and Responses by Contemporary Women." Renaissance and Reformation 38, no. 3 (November 27, 2015): 200–202. http://dx.doi.org/10.33137/rr.v38i3.26157.
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Jenkin, Anna. "L’Honnête Femme: The Respectable Woman in Society and the New Collection of Letters and Responses by Contemporary Women." French History 29, no. 4 (October 27, 2015): 592–93. http://dx.doi.org/10.1093/fh/crv070.
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Gallagher, Julie. "Jane E. Dabel, A Respectable Woman: The Public Roles of African American Women in Nineteenth-Century New York." Journal of African American History 94, no. 3 (July 2009): 426–28. http://dx.doi.org/10.1086/jaahv94n3p426.
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Frahm, Jill. "The Hello Girls: Women Telephone Operators with the American Expeditionary Forces during World War I." Journal of the Gilded Age and Progressive Era 3, no. 3 (July 2004): 271–93. http://dx.doi.org/10.1017/s1537781400003431.
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When historians describe the American woman who served overseas with the American Expeditionary Forces (AEF) during World War I, they typically fall back on generalizations. The American women who served “over there” were white, single, well-educated, and from an urban area of the Northeast or West Coast of the United States. Most were gainfully employed before going to Europe, holding a teaching, clerical, or other position suitable for respectable white women of that period. Frequently, they were financially independent and lived on their own. While such generalizations are valuable, their obvious drawback is that they obscure the diversity of women serving in specific organizations. Also, such generalizations can prove misleading when applied to any one organization; what might be true for a YMCA worker might be false for a telephone operator.
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Aston, Elaine, and Ian Clarke. "The Dangerous Woman of Melvillean Melodrama." New Theatre Quarterly 12, no. 45 (February 1996): 30–42. http://dx.doi.org/10.1017/s0266464x0000960x.
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Almost in its death throes at the turn of the present century, sensational melodrama threw up a curious mutation at the hands of the prolific playwrights and managers, the brothers Walter and Frederick Melville. In numerous of their plays performed in the decade or so before the First World War, the ‘New Woman’, whose rights and rebellions were simultaneously the focus of debate in so-called ‘problem’ plays, took on a new and threatening aspect – as the eponymously ‘dangerous’ central character of The Worst Woman in London, A Disgrace to Her Sex, The Girl Who Wrecked His Home, and a score or so of similar titles. In the following article Elaine Aston and lan Clarke explore the nature of these ‘strong’ female roles, both as acting vehicles and as embodiments of male fears and fantasies, in a theatre which existed in large part to serve such needs and which, through such characters, at once fictionalized and affirmed the fears of ‘respectable’ society about the moral stature of the actress. The authors both teach in the Department of English and Drama at Loughborough University, where lan Clarke is Director of Drama, having previously published his own study of Edwardian Drama in 1989.
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Mount, Liz. "“I Am Not a Hijra”: Class, Respectability, and the Emergence of the “New” Transgender Woman in India." Gender & Society 34, no. 4 (August 2020): 620–47. http://dx.doi.org/10.1177/0891243220932275.
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This article examines the mutual imbrication of gender and class that shapes how some transgender women seek incorporation into social hierarchies in postcolonial India. Existing literature demonstrates an association between transgender and middle-class-status in the global South. Through an 18-month ethnographic study in Bangalore from 2009 through 2016 with transgender women, NGO (nongovernmental organization) workers and activists, as well as textual analyses of media representations, I draw on “new woman” archetypes to argue that the discourses of empowerment and respectability that impacted middle-class cisgender women in late colonial, postcolonial and liberalized India also impact how trans women narrate their struggles and newfound opportunities. Trans woman identities are often juxtaposed to the identities of hijras, a recognized (yet socially marginal) group of working-class male-assigned gender-nonconforming people. Instead of challenging stereotypes of gender nonconformity most evident in the marginalization of hijras, some transgender women are at pains to highlight their difference from hijras. These trans women are from working-class backgrounds. It is partly their similarities in class location that propel trans women’s efforts to distinguish themselves from hijras. They employ the figure of the disreputable hijra to contain negative stereotypes associated with gender nonconformity, thus positioning their identities in proximity with middle-class respectable womanhood.
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Holmes, Diana. "Mapping modernity: The feminine middlebrow and the belle époque." French Cultural Studies 25, no. 3-4 (August 2014): 262–70. http://dx.doi.org/10.1177/0957155814532199.
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Part of the remit of French Cultural Studies is surely to study the ‘littérature de grande consommation’ largely ignored by more canonical critical approaches, especially in France, but vital to the shaping of ideas and values. This article explores the aesthetics and function of the middlebrow novel ( roman de mœurs, roman d’idées) at the belle époque, the period when technology and cross-class demand for entertaining and instructive fictions converged to produce a golden age of publishing. The main focus is on middle-class women as readers; contrary to modernist orthodoxy, I argue that the mainstream, formally conventional ‘middlebrow’ novel, at least in the hands of women authors, could perform a radicalising function, bringing ‘new woman’ plots into respectable drawing-rooms, offering pleasurably immersive stories that quietly confronted readers with the gap between Republican values and the reality of sexual inequality, and welcomed modernity as an age of potential for women.
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Dewi, Nurmalita Natia, and Sumekar Tanjung. "PEREMPUAN TERPANDANG DALAM FILM INDONESIA." Metacommunication: Journal of Communication Studies 5, no. 1 (March 25, 2020): 51. http://dx.doi.org/10.20527/mc.v5i1.7936.
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This research originated from a phenomenon of women in the mass media which initially served as a satisfaction for the audience with their body shape, but now has begun to fade. Women in the media are the subject and are not underestimated especially in the film media. So as to make the female figure in the film the main character in the storyline which is constructed through the existing reality. And the woman's figure seemed authoritative and classified as a honorable woman who could have a big influence on the people. That way the phenomenon attracted the attention of researchers, because researchers wanted to know how the identity of the honorable women in the film Marlina Si Pembunuh Dalam Empat Babak, 3 Srikandi and Jilbab Traveler: Love Sparks In Korea. With Roland Barthes's semiotic method that reveals the meaning of verbal and non verbal signs with two stages, namely denotations and connotations and associated with myths that develop in society. Then analyzed based on critical views found the identity of respectable women in Indonesian films. The results showed that the identity of a woman in the three films included in the category of social identity. Where the identity is formed due to the influence of interaction in the family and community.
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Patoari, Md Manjur Hossain. "Socio-Economic and Cultural Causes and Effects of Increasing Divorce Rate by Women in Bangladesh: A Critical Analysis." Asian Journal of Social Science Studies 5, no. 1 (February 4, 2020): 21. http://dx.doi.org/10.20849/ajsss.v5i1.713.
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To create generation by maintaining family and social binding, marriage is the only legal way which is recognized by society, civilization, country and religious. All religious encourage both man and woman to marry. But this legal tie is untied by way of divorce. In consequences of divorce a bride have to return to her parental home which is not considered as respectable in the society of Bangladesh and the situation may be more difficult if parents are not alive or in poverty. Though divorce is a right of a man or a woman and he or she can legally terminate his or her conjugal life by divorce but in Bangladesh currently it has reached in such extreme level that it has become a matter of great concern. To some extent divorce relief a man or a woman from endless sufferings but most of the cases it broken dreams, hopes and aspiration of a family, causes intolerable sufferings and push their offspring future uncertainty. The prime object of this research is to trace out the connection of divorce by women and socio-economic and culture of Bangladesh. This research also attempts to find out effects of divorce on the victims, their children and also in the family and society.
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Gamber, Wendy. "“The Notorious Mrs. Clem”: Gender, Class, and Criminality in Gilded Age America." Journal of the Gilded Age and Progressive Era 11, no. 3 (July 2012): 313–43. http://dx.doi.org/10.1017/s1537781412000242.
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This essay explores the story of Nancy Clem, an outwardly respectable Indianapolis confidence woman and alleged murderess, in the context of changing constructions of class, gender, and criminality. It examines various ways in which lawyers, newspaper reporters, and ordinary citizens struggled to understand a woman who did not fit preexisting conceptions of gender and crime. A series of high-profile cases involving bourgeois criminals and (more than likely) Clem's own social aspirations allowed cultural commentators to portray her as a “genteel murderess.” Upon her release from prison after an abortive fifth trial, Clem could not sustain her newly acquired social identity, in part because her erstwhile refinement was a journalistic creation and in part because the changing nature of class, gender, and space in Gilded Age Indianapolis provided her with fewer opportunities for self-fashioning. Clem's social odyssey from half-literate “Butternut” to genteel murderess to uncultured “capitalist” reflects slippery, yet significant, transitions between social fluidity and relative rigidity, antebellum respectability and Gilded Age gentility.
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Mehmood, Sadaf. "Tabooed Subaltern: A Study of Ghulam Abbas’ Reshma and The Women Quarter." Pakistan Journal of Gender Studies 16, no. 1 (March 8, 2018): 121–37. http://dx.doi.org/10.46568/pjgs.v16i1.119.
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Woman in Pakistan is defined through her body. Throughout her life she bears the burden of family honour and prestige to move in patriarchal society of Pakistan. In such a society where women experience different socio-cultural and economic marginalization, it becomes difficult to articulate oppression of the fallen women who trade their honour and prestige for the sake of money. While challenging the sociocultural standards of honour, the sufferings of their lives are completely neglected within the confinements of hegemonic patriarchy. These socially outcast women are tabooed subaltern who experience the brutalities not as human beings but as objects and commodities. An invisible line is being drawn by the patriarchs between these fallen women and the mainstream society whereby the respectable women devoid of any socio-economic discrimination live and struggle for their survival. To investigate the intricate lives of tabooed subaltern, present study dwells on subaltern theory of Gayatri C. Spivak. This research aims to investigate that how tabooed woman exhibits her agency but remains unheard or silent and how the literary world articulate intricate existence of tabooed subaltern within socio-cultural chains? To examine this, I have selected Ghulam Abbas’ Reshma and The Women’s Quarter which discuss the positioning of tarnished women who are, because of their ruined celibacy, alien to the society where men and women perform their traditional roles with honour and respect. The study is significant to extend and develop Spivak's dealing of socio-cultural silence to identify how literature might form an alternative archive attuned to the complexities of voicing the tabooed subaltern.
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Shroff, Sara. "Bold Women, Bad Assets: Honour, Property and Techno-Promiscuities." Feminist Review 128, no. 1 (July 2021): 62–78. http://dx.doi.org/10.1177/01417789211016438.
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In June 2016, Qandeel Baloch, a 26-year-old Pakistani social media star, was murdered. Her death sparked both public outrage and a policy debate around ‘honour killing’, digital rights and sex-positive sexuality across Pakistan and its diasporas. Qandeel challenged what constitutes a proper Pakistani woman, an authentic Baloch and a respectable digital citizen. As a national sex symbol, she failed at the gendered workings of respectable heterosexuality, and during her short lifetime she optimised this failure and public fetish as a technologically mediated social currency (clicks, hashtags, comments, likes, reposts) to build a transnational celebrity brand. I centre Qandeel Baloch’s life and afterlives to think through the economic entanglements of honour, racialised ethnicity, coloniality, sexual violence and social media at the intersections of globalised anti-Blackness and honourable brownness as a matter of global capital. Within these complex registers of coloniality, Qandeel’s life and brutal murder necessitate a rethinking of categories of racialised ethnicity (Baloch), sexual labour (racial capital) and social media (digitality) as vectors of value for capitalism and nationalism. By centring Qandeel, I define honour as a form of racialised property relations. This rereading of honour, as an economic metric of heteropatriarchy, shifts my lens of honour killing from a crime of culture to a crime of property. Women’s honour functions as a necrocapitalist technology that constructs female and feminine bodies as the debris of heterosexual empire through racialised, gendered and sexualised property relations. These relations and registers of honour get further complicated by social media currency and discussions around digital rights, privacy and freedom of expression. Honour is, therefore, the economic management of sexual morality produced through race, religion and imperialism.
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WAHEED, SARAH. "Women of ‘Ill Repute’: Ethics and Urdu literature in colonial India." Modern Asian Studies 48, no. 4 (April 23, 2014): 986–1023. http://dx.doi.org/10.1017/s0026749x13000048.
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AbstractThe courtesan, the embodiment of both threat and allure, was a central figure in the moral discourses of the Muslim ‘respectable’ classes of colonial North India. Since women are seen as the bearers of culture, tradition, the honour of the family, community, and nation, control over women's sexuality becomes a central feature in the process of forming identity and community. As a public woman, the courtesan became the target of severe moral regulation from the mid-nineteenth century onwards. The way in which the courtesan was invoked within aesthetic, ethical, and legal domains shifted over time, and by the third decade of the twentieth century, there appeared a new way of speaking and writing about the ‘fallen woman’ within the Urdu public sphere. A social critique emerged which heralded the prostitute-courtesan as an ethical figure struggling against an unjust social order. Since the courtesan symbolized both elite Mughal court culture as well as its decay, she was a convenient foil for some nationalists to challenge the dominant idioms of nationalist and communitarian politics. Moreover, certain late medieval and early modern Indo-Persian ethical concepts were redeployed by twentieth century writers for ‘progressive’ ends. This illustrated a turn to progressive cultural politics that was simultaneously anti-colonial and anti-communitarian, while maintaining a critical posture towards the dominant idioms of Indian nationalism.
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Sahin, Ali Feyzullah, Yusuf Özlem Ilbey, and Nur Sahin. "Vaginocutaneous fistula and inguinal abcess presented 6 years after tension-free vaginal tape sling." Archivio Italiano di Urologia e Andrologia 85, no. 2 (June 24, 2013): 104. http://dx.doi.org/10.4081/aiua.2013.2.104.
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Surgical treatment of female stress urinary incontinence (SUI) has become very pop- ular after respectable success with minimal invasive surgeries. This is the first report of long term vaginocutaneous fistula (VCF) plus inguinal abcess after tension-free vaginal tape (TVT). A 67 year-old woman with vaginal discharge lasting more than 3 years complained with a painful swelling in the left inguinal area for the last three months. She had a medical history of TVT sling procedure for SUI six years ago. She had no history of pelvic surgery, cancer treatment or pelvic irradiation before or after TVT sling. No urethrovaginal or vesicovaginal fistula was found in physical examination and cystocopy. MRI showed a vaginocutenaous fistula and inguinal abcess. This case highlights the need for a high index of suspicion for VCF after TVT.
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Muchene, Keddy Wanjiru, Irene Gacheri Mageto, and Joyce Jebet Cheptum. "Knowledge and Attitude on Obstetric Effects of Female Genital Mutilation among Maasai Women in Maternity Ward at Loitokitok Sub-County Hospital, Kenya." Obstetrics and Gynecology International 2018 (August 1, 2018): 1–5. http://dx.doi.org/10.1155/2018/8418234.
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Background. Female genital mutilation (FGM) is one of the most harmful traditions still practiced in many parts of the developing world, including Kenya. The practice leads to permanent and irreversible health damages; however, knowledge and attitude of women towards its obstetric effects is scarce. Aim. The objective of this study was to determine knowledge and attitude of women towards obstetric effects of FGM among Maasai women. Methods. A hospital-based cross-sectional study was conducted at Loitokitok Sub-County Hospital among 64 Maasai women who had undergone FGM. Systematic sampling was employed to identify the respondents. Data were collected using a pretested semistructured questionnaire and analyzed through Statistical Package for the Social Sciences (SPSS) version 20.0 based on frequencies and percentages. Qualitative data were coded and categorized and thematic analysis was done. Results. Half of the women were knowledgeable on obstetric effects of FGM. Majority of them, 81% (n=52), sustained perineal tears during childbirth while 53% (n=34) had postpartum hemorrhage. Majority of the respondents, 81% (n=51), had negative attitude towards FGM and 87% (n=31) would not encourage their daughters to be circumcised. Most of them, 64% (n=23), disagreed that circumcision made one a respectable woman. Conclusion. Obstetric effects of FGM were fairly known and there was negative attitude towards FGM practice.
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Jeffery, Patricia, Roger Jeffery, and Craig Jeffrey. "Islamization, Gentrification and Domestication: ‘A Girls’ Islamic Course' and Rural Muslims in Western Uttar Pradesh." Modern Asian Studies 38, no. 1 (February 2004): 1–53. http://dx.doi.org/10.1017/s0026749x040010015.
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Girls' education has been enduringly controversial in north India, and the disputes of the second half of the nineteenth century and early twentieth century still echo in debates about girls' education in contemporary India. In this paper, we reflect on the education of rural Muslim girls in contemporary western Uttar Pradesh (UP), by examining an Islamic course for girls [Larkiyon kā Islālmī Course], written in Urdu and widely used in madrasahs there. First, we summarize the central themes in the Course: purifying religious practice; distancing demure, self-controlled, respectable woman from the lower orders; and the crucial role of women as competent homemakers. Having noted the conspicuous similarities between these themes and those in the nineteenth and early twentieth-century textbooks and advice manuals for girls and women, the second section examines the context in which the earlier genre emerged. Finally, we return to the present day. Particularly since September 11th 2001, madrasahs have found themselves the focus of hostile allegations that bear little or no relationship to the activities of the madrasahs that we studied. Nevertheless, madrasah education does have problematic implications. The special curricula for girls exemplifies how a particular kind of élite project has been sustained and transformed, and we aim to shed light on contemporary communal and class issues as well as on gender politics.
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Mannon, Susan E. "Misery Loves Company: Poverty, Mobility, and Higher Education in the Post-welfare State." Sociological Perspectives 61, no. 2 (February 14, 2018): 276–94. http://dx.doi.org/10.1177/0731121418756043.
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In this paper, I examine the relationship between poverty, mobility, and higher education in the contemporary United States. In contrast to quantitative analyses, which have found robust and positive outcomes associated with college attainment, I use ethnographic methods to tell a more complicated story about what college offers the poor. This story centers on a low-income woman of color named Angelica. Angelica’s story of drug-addict-turned college graduate suggests that college might be just as much a regulatory institution as a poverty solution. To this extent, it critically assesses my role as Angelica’s former professor, professional mentor, and life narrator. The article situates the expansion of higher education and Angelica’s pathway into college in late twentieth-century efforts to reform the welfare system and reduce state-sponsored social safety nets. It concludes by suggesting that college is no lifeline but a mechanism by which Angelica and others are brought into the fold of a “respectable” but often miserable middle-class life.
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Lape, Susan. "The Terentian Marriage Plot: Reproducing Fathers and Sons." Ramus 33, no. 1-2 (2004): 35–52. http://dx.doi.org/10.1017/s0048671x00001119.
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In this study, I examine what it means to be a father, a son, and the father-son relationship in three Terentian comedies, the Andria, Self-Tormentor, and Adelphoe. Like the Menandrian originals on which they are based, these plays all employ a marriage plot centring on a young man's efforts to win and or retain his beloved in marriage or a temporary union. In each case, the story (or stories) about the romantic union of a young man and woman takes a back seat to a story about the negotiations between men needed to forge that union. As in Menander's plays, this homosocial orientation invests Terence's marriage plot with a dense network of cultural and ideological concerns. These concerns surface most clearly in the characterisation of the obstacle to the young man's relationship. In the plays under consideration here, the primary obstacle to the marriage or love relationship is the young man's father. In most cases, the fathers only object to their sons having relationships with non-marriageable women when they (the fathers) decide that it is time for their sons to marry. Significantly, the perceived status discrepancy does not operate as an absolute barrier to the young man's romantic relationship in the father's eyes (as in Menander's extant plays and fragments). Rather, the problem arises when the son's desire to remain in the relationship conflicts with his father's desire that he marry a respectable woman. Because the obstacle is framed in this way—as a direct confrontation between the discordant desires of fathers and sons—Terence's marriage plots provide an important window on the ideology of the Roman family and its kinship structure.
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Cox, Jessica. "The ‘most Sacred of Duties’1: Maternal Ideals and Discourses of Authority in Victorian Breastfeeding Advice." Journal of Victorian Culture 25, no. 2 (January 8, 2020): 223–39. http://dx.doi.org/10.1093/jvcult/vcz065.
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Abstract The maternal role and its associated practices were subject to much scrutiny throughout the Victorian period. Whilst motherhood was seen as the natural destiny of the (respectable) woman, mothers were nonetheless deemed in need of strict guidance on how best to raise their offspring. This was offered in an extensive range of advice and conduct books, via newspapers, journals, and fiction, and from medical practitioners, and covered pregnancy, childbirth, and all aspects of care for babies and young children. This article considers Victorian advice on infant feeding, focusing in particular on the various strategies deployed to encourage mothers to breastfeed. Advice literature for mothers frequently invoked patriarchal – religious, medical, and (pseudo-) scientific – authority, in line with broader Victorian discourses on femininity. Much of this advice was produced by, or drew on, the authority of (male) medical practitioners, whilst comparatively little emphasis was placed on maternal experience as a source of expertise. Set within the wider historical context of shifting trends in infant feeding, this article analyses the various persuasive techniques employed by the authors of advice literature, which ultimately served as an attempt to control women’s maternal behaviours and to suppress their own maternal authority.
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Gregory, Fiona. "Mrs. Pat's Two Bodies: Ghosting and the Landmark Performance." Theatre Survey 57, no. 2 (April 13, 2016): 218–31. http://dx.doi.org/10.1017/s0040557416000065.
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In 1893, Mrs. Patrick (Stella) Campbell appeared as the title character in Arthur Wing Pinero's The Second Mrs Tanqueray at the St James's Theatre in London. The play told of a respectable widower, Aubrey Tanqueray, and his doomed second marriage to Paula, a younger woman with a past. Good wives did not have “pasts,” and Paula's is particularly scandalous for she has, since adolescence, “kept house” with a series of men. Aware that their marriage is unlikely to be accepted by their peers, Paula and Aubrey retreat to the country, where they are joined by Aubrey's adult daughter, Ellean. Ellean subsequently becomes engaged to a young soldier, Hugh Ardale. The crisis of the play occurs when Paula and Ardale come face to face and the audience learns that the pair had once lived together in London. With this revelation, Paula becomes convinced that she cannot outrun her past, and the play closes with her suicide. Despite the conventionality of its ending, the play was considered modern and daring and is remembered as one of the first attempts to represent the “fallen woman” sympathetically and to question the sexual double standard that operated in Victorian society. Campbell's clarity of expression and relatively unmannered delivery enhanced Pinero's uncommonly sympathetic portrait of a former courtesan. However, it was the actress's physical presence that particularly captured the audience's imagination. Campbell was tall, pale, and thin to the point of angularity—a representative example of the fashionable “neurasthenic” woman of the 1890s. Pinero's characterization joined with Campbell's playing style and (most important) her physicality to create the entity I dub “Paula Tanqueray circa 1893.” This entity haunted Campbell's entire career, acting as a ghostly double to her living body both onstage and off. Campbell continued to play the role of Paula Tanqueray into the 1920s, yet as the actress's body matured and changed, that of the ghost retained its svelte 1893 proportions and youthful charm, creating a corporeal dissonance that disrupted audience reception.
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Jauhola, Marjaana. "Scraps of Home." Asian Journal of Social Science 43, no. 6 (2015): 738–59. http://dx.doi.org/10.1163/15685314-04306005.
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Global vulnerability to natural hazards has increased in recent years but, as they represent complex intersection of social, political and economic factors, their impacts do not affect people equally. Simultaneously, a paradigm of “build back better” has emerged as a global agenda to promote resilience and continuum of relief, recovery and longer-term development. This article offers insights into the complexities of rebuilding by focusing on personal narratives collected between 2012 and 2015 in the aftermath of the December 2004 Indian Ocean earthquake and ensuing tsunami. It offers seven accounts of how lived and embodied experiences of home and belonging in the post-disaster city of Banda Aceh offer modes of contestation for the concept of an Aceh that “is built back better”. Following the lives of people through their everyday experiences offers insights into the relations of power and the potential structures of violence that are embedded in the aftermath: layered exiles and displacement; hidden narratives of violence and grief; struggles over gendered expectations of being a good and respectable woman and man; the hierarchical political economy of post-conflict and tsunami reconstruction; and multiple ways of arranging lives and remembrance, cherishing loved ones and forming caring and loving relationships outside the normative notions of nuclear family and home.
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Rabinowitz, P. "A Woman of Uncertain Character: The Amorous and Radical Adventures of My Mother Jennie (Who Always Wanted to Be a Respectable Jewish Mom) by Her Bastard Son." Labor: Studies in Working-Class History of the Americas 4, no. 4 (December 1, 2007): 108–10. http://dx.doi.org/10.1215/15476715-2007-036.
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Barry, Parul N., and Mary E. Fallat. "Medical Student Mentorship in a University Setting as a Strategy for a Career in Surgery." American Surgeon 77, no. 11 (November 2011): 1432–34. http://dx.doi.org/10.1177/000313481107701126.
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Gender balance in surgery is a respectable and necessary goal. At the University of Louisville (UL) School of Medicine, we have compared percentages of UL medical student applicants to general surgery or surgical subspecialty residency programs, surgical residents, and surgical faculty with the rest of the nation. Although UL has at times paralleled or exceeded the nation in many of these categories, there is room for improvement and the comparison data allow for strategic planning initiatives. To promote gender balance among future generations of surgeons at UL, we recently implemented a mentoring program that pairs medical students with residents and faculty in surgery. We plan to track the success over time and correct any shortcomings of this program. Virginia Commonwealth University's commitment to gender balance in surgery is exemplary. As part of a more comprehensive vision to create a mentorship program for female medical students at the UL School of Medicine, we have recently recruited female surgical residents and faculty, whom we hope will provide the type of inspiration and guidance that will increase the number of women from UL who decide to train in general surgery and the surgical specialties. To understand why women across the nation are not generally at numerical parity in these fields, it is important to consider the length and intensity of the surgical residency programs in the context of the other goals and objectives that a woman might have for her future. This article does not address this broad topic but provides a perspective of how a medical school can evaluate and perhaps intervene to mentor medical students more effectively about the satisfaction derived from a career in surgery. As part of this project, we have evaluated each step of the path through medical school and a surgical residency by comparing data for our students, residency programs, and faculty with national data.
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Keysook Choe. "Hiding Power and Hidden Potentiality: Restructuring of Women’s Social Role for Recapturing Respectable Language for Woman: Reflecting the Rhetorics of Women’s Personalities and Capabilities during the 18th-Joseon." Korean Cultural Studies ll, no. 75 (May 2017): 261–300. http://dx.doi.org/10.17948/kcs.2017..75.261.
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Ryan, Patrick J. "“Six Blacks from Home”: Childhood, Motherhood, and Eugenics in America." Journal of Policy History 19, no. 3 (July 2007): 253–81. http://dx.doi.org/10.1353/jph.2007.0017.
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In August 1919, a settlement house worker in Columbus, Ohio, filed a complaint in juvenile court against a seven-year-old girl whom I will call “Marie.” The complaint read, “Marie runs the streets continually. She is very irregular in her attendance at school, and is as dirty as a pig. She has been found in a lumber yard with a negro, and it was alleged by her associates that he raped her there. She goes into stores and begs.” According to the surviving records, Marie's “truancies from home” alerted settlement workers to the case. As a young child she reportedly began staying out late at night and loitering in the company of men and boys, and was threatened with being put out of the house when she was found alone with the African American man. By 1928, after Marie became an unwed mother at the age of sixteen, and had spent nine years in and out of child welfare institutions, a summary report contained the interesting typographical error that Marie's young life had strayed a distance of “six blacks from home.” As incidental as slipping “blocks” into “blacks” may have been in one sense, it captured a powerful truth. Marie violated key boundaries of sexual, gender, and racial purity that made a woman a candidate for respectable motherhood, and she paid dearly for these transgressions.
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CORNER, SEAN. "Did ‘Respectable’ Women Attend Symposia?" Greece and Rome 59, no. 1 (April 2012): 34–45. http://dx.doi.org/10.1017/s0017383511000271.
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In her article, ‘Women's Commensality in the Ancient Greek World', which appeared in this journal in 1998, Joan Burton set out to correct scholars’ neglect of ‘the topic of women's part in the history of ancient Greek dining and drinking parties’. She argued that the proposition that citizen women never participated in symposia is a broad generalization. Based on classical Athenian evidence, it misses variation over time and in different places. Even in the case of classical Athens it is overstated, overlooking the male bias of our sources. Moreover, scholars' concentration on the symposium has led to the neglect of other occasions of commensality and so of the important role played by women in Greek commensality more broadly:the participation of women in the history of Greek commensality does not depend solely on female presence at male-defined symposia. Just as men had a wide range of venues in which they might socialize with one another, including public banquets (many of them religious), so too women.
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Tange, Andrea Kaston. "REDESIGNING FEMININITY: MISS MARJORIBANKS'S DRAWING-ROOM OF OPPORTUNITY." Victorian Literature and Culture 36, no. 1 (March 2008): 163–86. http://dx.doi.org/10.1017/s1060150308080108.
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Margaret Oliphant's work has of late received renewed attention for her portrayal of heroines who struggle against the confines of proper middle-class femininity – who are at once sympathetic and yet do not fit the model of the submissive Victorian domestic angel – and Miss Marjoribanks (1866) is no exception. Without fully discounting the Victorian notion that there is a proper place women ought to occupy, Miss Marjoribanks raises complex questions about how that place is defined and limited. Recent scholarly attention to the novel highlights Oliphant's sustained engagement with the issue of how far propriety and custom circumscribe a woman's place. Such examinations, however, fail to address the extent to which Oliphant demonstrates the flexibility of cultural notions of a woman's place by focusing the action of Miss Marjoribanks almost entirely on the heroine's creation of a very specific physical place for herself – her drawing-room. Examining Miss Marjoribanks's portrayal of how a Victorian woman might capitalize on the centrality of the drawing-room in shaping cultural notions of feminine identity, this essay argues that once Lucilla Marjoribanks has established the drawing-room as a physical and ideological space that will contain her actions, she uses this space and all it represents to expand the boundaries of her cultural place. By focusing specifically on the work its heroine undertakes within her drawing-room and by asserting that a woman's power lies in the possibility for feminine taste to accomplish action, Oliphant's novel, like her heroine, operates within the “prejudices of society” while simultaneously offering a means to exploit those prejudices. This architecturally-motivated re-reading of Oliphant's novel in turn suggests a re-reading of Oliphant's own career. For I would argue that novels operated for Oliphant the way that drawing-rooms do for Lucilla: they provided a culturally-sanctioned place in which to locate herself, and thereby reaffirm her respectable feminine position, even while she undertook projects that challenged Victorian assumptions about gendered identity.
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Najib, Muhammad Ainun. "Tasawuf Dan Perempuan Pemikiran Sufi-Feminisme Kh. Husein Muhammad." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 1 (August 25, 2020): 203–28. http://dx.doi.org/10.21274/kontem.2020.8.1.203-228.
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Abstract
Husein Muhammad is often classified as a liberal feminist because of his involvement in the thoughts and movements of feminism in Indonesia. Some researchers emphatically liberal feminism in the thinking of Kiai Husein. However, if it is read carefully, there are slips of feminist thought and movement of Kiai Husein with a Sufistic nuance even though it starts from the interpretation of gender or fiqh of the female which is indeed the core of his science. Kiai Husein's Sufistic thought traces are clearly seen in three ways. First, women are sacred and respectable creatures. This is excerpted from the speech of the Muhammad in the event of hajj WADA'. Second, loving equality is a loving God (mahabbah). For Kiai Husein, the sign of someone loving his Lord is a sincere recognition of the equality of men and women. The use of the concept of mahabbah in feminism confirms, in the thought of Kiai Husein, Sufism in feminism. Third, women are not a matter of the body, but spirit. In the midst of the ideology of capitalism which makes the female body a vessel of sensuality, Kiai Husein defended women through human essence, including men, which lies in the spirit.
Keywords: Woman, Sufism, KH. Husein Muhammad, thoughts, feminism.
Abstrak
Husein Muhammad acapkali diklasifikasikan sebagai feminis liberal lantaran keterlibatannya dalam pemikiran dan gerakan feminisme di Indonesia. Beberapa peneliti dengan tegas feminisme liberal dalam pemikiran Kiai Husein. Namun, bila dibaca dengan saksama, terselip pemikiran dan gerakan feminisme Kiai Husein yang bernuansa sufistik sekalipun hal itu berawal dari tafsir gender atau fikih perempuan yang memang menjadi core keilmuannya. Jejak pemikiran sufistik Kiai Husein terlihat dengan gamblang dalam tiga hal. Pertama, Perempuan adalah makhluk suci dan terhormat. Ini disarikan dari pidato Nabi Muhammad dalam peristiwa haji wada’. Kedua, mencintai kesetaraan adalah mencintai Tuhan (mahabbah). Bagi Kiai Husein, tanda seorang mencintai Tuhannya adalah pengakuan yang tulus terhadap kesetaraan laki-laki dan perempuan. Penggunaan konsep mahabbah dalam feminisme menegaskan, dalam pemikiran Kiai Husein, tasawuf dalam feminisme. Ketiga, perempuan bukan soal tubuh, tapir ruh. Di tengah ideologi kapitalisme yang menjadikan tubuh perempuan sebagai bejana sensualitas, Kiai Husein melakukan pembelaan terhadap perempuan melalui esensi manusia, termasuk laki-laki, yang terletak pada ruh.
Kata Kunci: Perempuan, tasawuf, KH. Husein Muhammad, pemikiran.
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Watts, Arthur. "Looking Back at Psychiatry in General Practice." Bulletin of the Royal College of Psychiatrists 10, no. 7 (July 1986): 162–65. http://dx.doi.org/10.1192/s0140078900027735.
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As students at the Durham medical school in Newcastle during the early thirties, we were taught that illness could be due to certain factors and these were listed. The malady could be caused by infection, acute or chronic, trauma, neoplasia. … there were many possibilities but at the very end was a sort of garbage bin for all the diseases which did not fit neatly into the organic syndromes; these were called hysteria or psychoneurosis. These functional cases were diagnosed in a purely negative way, by a process of exclusion. No attempt was made to explain possible reasons for these troubles and there were no suggestions as to how to treat them. We were led to believe that such people were no more than time-wasters, suffering from unworthy maladies. If neurosis in all its forms gave rise to disdain, psychosis produced overt panic, as exemplified in the following case history. A young woman of 20 was admitted to a medical ward in the late stages of pregnancy because she was suffering from severe Sydenham's chorea. She was so bad, she was constantly in danger of falling out of bed and she was quite unable to speak coherently. It must have been because of this she was deemed mad, and a respectable medical ward was certainly no place for a lunatic. Fear in both the medical and nursing staff had completely obliterated all feelings of compassion. She was certified and transferred to the asylum where she died the next day. It was well known that chorea gravis carried with it a bad prognosis and, after all, there were side wards. The poor lass should have been allowed to die in dignity in one of them.
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Muradi, Akhmadu, and Rudi Hermansyah. "Optimal Time of Extraction Retrievable Inferior Vena Cava Filters in Venous Thromboembolic Treatment: Evidence Based Case Report." Journal of Indonesian Society for Vascular and Endovascular Surgery 2, no. 1 (January 21, 2021): 41–47. http://dx.doi.org/10.36864/jinasvs.2021.1.011.
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Background: Inferior vena cava (IVC) filters have been proven to be significantly advantageous and clinically efficacious in the prevention of deathly venous thromboembolism, but also carry long-term risks, such as device failure, filter fracture, migration, penetration into adjacent structures, etc. Retrievable filters offer the same degree of protection, and subsequently lower those risk by removing them after they aren’t needed. Unfortunately, increasing use of retrievable filters leads to one alarming trend: there’s massive number of filters that are left for an extended time. Whether the time between deployment and retrieval affects filter’s technical success of retrieval remains questionable. Here is a case of a 45-year old woman who had undergone retrievable IVC filter due to pulmonary embolism risk. The patient only came to clinician for routine follow- up once, one month after deployment. One year later, the patient felt abdominal pain and asked to remove the filter. After one failed attempt, the clinician decided to leave the filter in situ as permanent filter. Method: Literature searching was conducted in several databases (ScienceDirect, EbscoHost, and ClinicalKey) using specified keywords. Six articles that had been passed exclusion and inclusion criteria, were eventually appraised and extracted. Results: Of all six articles that are included in this study, there are no standard time of retrieval. Each study provides data regarding their attempted retrieval, successful retrieval, and dwell time. Only two articles (Uberoi et al and Glocker et al) analyze the relationship between time of retrieval and successful retrieval. Uberoi et al claims filter retrieval statistically more successful if the dwell time is less than 9 weeks, whereas Glocker et al states the procedure is considerably more successful within 3-4 months (117 days) after deployment. The reasons of retrieval failure in these studies are varied, including device angulation, filter incorporation with IVC wall, and penetration to IVC wall and adjacent structures, or significant thrombus inside the filter. Conclusion: There are no standard time of retrieval, but clinicians could follow FDA recommendation by removing the filter when it isn’t necessarily needed. However, a time span of 3-4 months between implantation and retrieval can be respectable choice to make sure the maximum chance at retrieval success.
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James, Sharon L. "Women reading men: the female audience of theArs amatoria." Cambridge Classical Journal 54 (2008): 136–59. http://dx.doi.org/10.1017/s1750270500000609.
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The female readership of theArs amatoriahas been for two millennia a subject fraught with problems both historical and theoretical. For example: in antiquity, did respectable women read the poem? Almost certainly, and they were almost certainly expected to. Were they intended to? Here less certainty is possible, not only because of the problem of divining authorial intention. Did non-respectable women, the real life analogues to the poem's fictive courtesans, read theArs? Some of them – the elite ones – must have, but lower-level courtesans would have had less opportunity to acquire copies of the poem. On the textual, rather than historical, level, other questions remain, most of them unanswerable, such as the sincerity of the poem's disclaimers tomatronae, the No-Wives-Allowed signs. The deliberate textual confusion betweenmatronaandmeretrixinArs3 blurs clear distinctions and makes it impossible to tell if thepraeceptor Amorisanticipates or seeks respectable, elite women, in addition to his declared readers, the courtesans.
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Varman, Rohit, Paromita Goswami, and Devi Vijay. "The precarity of respectable consumption: normalising sexual violence against women." Journal of Marketing Management 34, no. 11-12 (July 24, 2018): 932–64. http://dx.doi.org/10.1080/0267257x.2018.1527387.
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Simpson, C. "Respectable Identities: New Zealand Nineteenth-Century 'New Women' - on Bicycles!" International Journal of the History of Sport 18, no. 2 (June 2001): 54–77. http://dx.doi.org/10.1080/714001563.
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Cowan, Robert. "HOW'S YOUR FATHER? A RECURRENT BILINGUAL WORDPLAY IN MARTIAL." Classical Quarterly 65, no. 2 (September 7, 2015): 736–46. http://dx.doi.org/10.1017/s0009838815000282.
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The primary obscenity futuo (‘the male part in sexual intercourse with a woman’) is unsurprisingly rare in literary Latin. Apart from a single occurrence in Horace's Satires (1.2.127, in a passage evoking the adultery mime), its usage is limited to the even lower genre of scoptic epigram, as represented by Catullus, Octavian, Martial and the Priapeia, though it frequently occurs in graffiti. Adams has shown how it tends to be a neutral and even affectionate term, lacking any sense of aggression, though not of the assertion of conventional virility. Nevertheless, it is used almost exclusively of recreational, extramarital and/or illicit sex. This may be in part a function of the way in which its obscenity and low linguistic register (closely equivalent to its English equivalent ‘fuck’) restrict it to the low genres which tend to deal with such subject matter, but this is a potentially circular argument and, whether chicken or egg came first, the undeniable result is an association of the verb with intercourse which is not primarily or even in any way aimed at procreation. It is striking and anomalous, therefore, when Martial uses futuo, on five occasions, in contexts relating to the production (or avoidance of the production) of children. Of course, on a purely logical and biological level, the connection between futuo (specifically the penetration of the vagina by the penis, carefully differentiated by Martial in particular from sexual practices involving other orifices and/or members, such as pedicatio, fellatio and cunnilingus) and the engendering of children is an obvious one. Nevertheless, the aforementioned strong associations of the verb with sex aimed at everything but procreation renders its use in this context jarring. This incongruity and clash of registers is, of course, characteristic of Martial's technique, and the obscenity gains an added spice from being applied to respectable marital relations. The jarring quality is an end in itself and accounts for itself. Yet I wish to argue that there is a further dimension to this discordant association of ‘fucking’ and ‘begetting’, based on a bilingual wordplay between futuo and its near-homonym, the Greek verb φυτεύω. By means of this pun, Martial mischievously suggests not only that ‘fucking’ can be mentioned in the context of ‘begetting’, but also that the two are—in accordance with biology but against all decorum—identical.
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Wilkin, Rebecca. "L’Honnête Femme: The Respectable Woman in Society and the New Collection of Letters and Responses by Contemporary Women. Jacques Du Bosc. Ed. Sharon Diane Nell and Aurora Wolfgang. The Other Voice in Early Modern Europe: The Toronto Series 31. Toronto: Iter Inc. / Centre for Reformation and Renaissance Studies, 2014. xviii + 332 pp. $39.95." Renaissance Quarterly 68, no. 3 (2015): 1067–68. http://dx.doi.org/10.1086/683921.
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Watt, D. Cameron. "Women in international history." Review of International Studies 22, no. 4 (October 1996): 431–37. http://dx.doi.org/10.1017/s0260210500118650.
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By now there is a very considerable volume of work on the general subject of women, women's rights, feminism and gender in international relations. This has both engendered and been engendered by the development of undergraduate and graduate courses and seminars on these themes. By contrast the allied discipline of international history has been slow to develop a parallel literature or courses. Courses in women's history per se have multiplied; there is a respectable literature and a number of equally respectable learned journals, not only in the Englishspeaking countries, but also in Western Europe. But their concern has been very much focused on the issues of women in each particular society; they have tended, that is, to develop the study of women within the study of the history of a particular country, political culture or linguistic region. Confronted with questions about the lack of similar courses in the history of international relations, historians drawn from both sexes have tended either to take them as a comic act or to indicate that in their view there is a lack of relevant material or issues adequate to justify any isolation of the topic from the more general themes of inter-state relations, with the great issues of peace and war with which as members of the discipline they are chiefly concerned.
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Fernando, Weerahannadige Dulini, Laurie Cohen, and Joanne Duberley. "Navigating sexualisation in British engineering: a study of women engineers’ respectable femininity." Academy of Management Proceedings 2017, no. 1 (August 2017): 12357. http://dx.doi.org/10.5465/ambpp.2017.12357abstract.
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Dillenburg, Elizabeth. "Molding Nineteenth-century Girls in the Cape Colony into Respectable Christian Women." Girlhood Studies 12, no. 2 (July 1, 2019): 137–40. http://dx.doi.org/10.3167/ghs.2019.120211.
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S. E. Duff. 2015. Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895. Basingstoke, UK: Palgrave Macmillan.In Changing Childhoods in the Cape Colony: Dutch Reformed Church Evangelicalism and Colonial Childhoods, 1860–1895 (hereafter Changing Childhoods), S. E. Duff explores shifting notions of childhood and, more specifically, the emergence of new ideas about white childhood in the Cape Colony, South Africa, during the late nineteenth century by examining various efforts to convert and educate children, especially poor white children, and improve their welfare. As indicated in the title, Changing Childhoods draws attention to the multiplicity of experiences of children who existed alongside each other in the Cape Colony and how they were shaped by a variety of factors, including religion, location, class, race, and gender. While many histories of childhood elide the experiences of boys and girls, Duff pays careful attention to the different constructions of girlhood and boyhood and how gender shaped the lives of boys and girls, men and women. Throughout the book, girls appear not as passive observers but as complex agents shaping and participating in broader social, political, cultural, and economic transformations in the Cape.
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Mcconville, Chris. "Rough women, respectable men and social reform: A response to Lake's ‘Masculinism’." Historical Studies 22, no. 88 (April 1987): 432–40. http://dx.doi.org/10.1080/10314618708595760.
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Kleist, Nauja. "Negotiating Respectable Masculinity: Gender and Recognition in the Somali Diaspora." African Diaspora 3, no. 2 (2010): 185–206. http://dx.doi.org/10.1163/187254610x526913.
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Abstract Following years of civil war, many Somalis are displaced in Western countries as refugees or family re-unified persons. This situation has caused multiple losses of social position and upheavals in gender relations. Although both men and women are subject to these changes, Somalis describe the situations of men as more difficult. Taking departure in multi-sited fieldwork in Copenhagen, Somaliland and London, this article explores how Somalis negotiate respectable masculinity in the Diaspora, arguing that men’s difficulties are articulated as a transfer of male authority to the welfare state, reflecting female empowerment and male misrecognition. However, the focus on men’s loss can also be understood as processes of positioning and of re-instituting a ‘traditional’ gender baseline in which the positions of respectable versus failed masculinity are established. Finally, the article argues that Somali men negotiate and enact respectable masculinity through associational and community involvement, creating alternative social spaces of recognition.