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Journal articles on the topic 'Christian Young women'
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1
Holtmann, Catherine. "Christian and Muslim Immigrant Women in the Canadian Maritimes." Studies in Religion/Sciences Religieuses 45, no. 3 (July 10, 2016): 397–414. http://dx.doi.org/10.1177/0008429816643115.
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This article details the strengths and vulnerabilities that Christian and Muslim immigrant women bring to situations of domestic violence in the Canadian Maritimes. An intersectional theoretical framework grounds the analysis of qualitative data collected from 89 Christian and Muslim women from 27 countries of origin who arrived in the region ten years prior to the field work. Their strengths include high levels of education, experiences of overcoming adversity, the ability to act strategically, and the use of social networks, while factors such as increased dependence on husbands, transnational family situations, responsibilities for family unity, and a lack of knowledge about local services are vulnerabilities. The findings show that Orthodox and Catholic Christians, Muslim women with young children, immigrant women employed full-time immediately upon arrival, and wives whose immigration is sponsored by their husbands lack access to important social support networks.
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Wagner, Joyce, and Mark Rehfuss. "Self-injury, Sexual Self-concept, and a Conservative Christian Upbringing: An Exploratory Study of Three Young Women's Perspectives." Journal of Mental Health Counseling 30, no. 2 (March 27, 2008): 173–88. http://dx.doi.org/10.17744/mehc.30.2.11u01030x44h307x.
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In this exploratory study we used qualitative methods to examine possible relations between young women's self-injurious behaviors, sexual self-concept, and a conservative Christian upbringing. Structured interviews were conducted with three young women fitting these characteristics from a private Christian university in the Northeastern United States. Phenomological data analysis revealed themes for these women that support a relation between their SIB and the development and expression of both their spirituality and sexuality. Implications for counseling practice include the need for a thorough assessment of past and present spirituality and the inclusion of sexual self-concept into counseling discussions.
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Perry, Cindy. "Bhai-Tika and “Tij Braka”: A Case Study in the Contextualization of Two Nepali Festivals." Missiology: An International Review 18, no. 2 (April 1990): 177–83. http://dx.doi.org/10.1177/009182969001800205.
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Contextualization is a vital issue to the young church in Nepal. Rejection of all cultural forms associated with Hinduism may undercut positive values actually compatible with a Christian worldview, whereas uncritical acceptance may lead to syncretism. An examination of two Hindu festivals, and how some Nepali Christians are beginning to rethink their participation in the celebrations, reveals two forms of contextualization. During Tij Braka, a festival for women, alternate participation in a parallel event has emerged, utilizing compatible forms and giving corrective Bible teaching. At Bhai-Tika, a time of sister-brother worship, the example of one young man demonstrates contextualized participation in the actual event.
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REDDING, SEAN. "WOMEN AS DIVINERS AND AS CHRISTIAN CONVERTS IN RURAL SOUTH AFRICA, c. 1880–1963." Journal of African History 57, no. 3 (November 2016): 367–89. http://dx.doi.org/10.1017/s0021853716000086.
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AbstractThis article argues that rural South African women's importance as spiritual actors in the period from the late nineteenth through the mid-twentieth centuries stemmed from their ability to embrace hybrid spiritual identities that corresponded closely to the lived reality of African rural life, and that by embracing those identities, women expanded their roles as social healers. Professing a belief in Christianity did not prevent individuals from practicing as diviners, nor did it prevent Christians from consulting diviners to determine the causes of death or misfortune. Similarly, young women who converted to Christianity often maintained close ties to non-Christian families and bridged spiritual lives on the mission stations with life in their families. Over this time period, women became cultural mediators who borrowed, adopted, and combined spiritual beliefs to provide more complete answers to problems faced by rural African families in South Africa.
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Henry, Tamara. "Reimagining Religious Education for Young, Black, Christian Women: Womanist Resistance in the Form of Hip-Hop." Religions 9, no. 12 (December 11, 2018): 409. http://dx.doi.org/10.3390/rel9120409.
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How might the black church and womanist scholarship begin to re-imagine religious education in ways that attends more deliberately to the unique concerns and interests of younger black, Christian women? Throughout the history of the black church, despite being marginalized or silenced within their varied denominations, black women have been key components for providing the religious education within their churches. However, today, in many church communities, we are seeing a new, emerging trend whereby young, black, Christian women are opting out of traditional approaches to religious education. They view contemporary church education as insufficient to address their contrasting range of real-life difficulties and obstacles. Instead, these young women have been turning to the work of contemporary black female hip-hop artists as a resource for religious and theological reflection. Drawing from focus groups conducted with young black female seminarians and explored through the lens of womanist theory, I argue this trend is forming a new, legitimate type of religious education where the work of artists such as Beyoncé and Solange are framing an unrecognized womanist, spirituality of resistance for young black women. Both religious educators and womanist scholars need to pay attention to this overlooked, emerging trend. Respectively, I suggest religious education and womanist scholarship would benefit by considering new resources for religious, theological, and pedagogical reflection, one that is emerging out of young black women’s engagement with the art and music of specific black female artists within hip-hop.
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Barclay, John M. G. "Household Networks and Early Christian Economics: A Fresh Study of 1 Timothy 5.3–16." New Testament Studies 66, no. 2 (February 27, 2020): 268–87. http://dx.doi.org/10.1017/s0028688519000456.
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1 Tim 5.3–16 defines which women may be registered for financial support at church expense. It is integrated around four ‘household rules’, but is not concerned to regulate an ‘order’ or ‘office’ of widows. Rather, it clarifies that the church should not supplant households in financial matters, and should be responsible only for destitute widows who have no other network support. Since χήρα can mean ‘woman without a man’, the instructions in 5.11–15 are best interpreted as directed against young women who have chosen celibacy. By contrast, the author conceives of the church as a network of Christian households connected by mutual economic support.
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Allen, Margaret. "“That's the Modern Girl”: Missionary Women and Modernity in Kolkata, c. 1907 - c. 1940." Itinerario 34, no. 3 (December 2010): 83–96. http://dx.doi.org/10.1017/s0165115310000707.
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In 1923, three young single western women—Margaret Read, Iris Wingate, and Eleanor Rivett—made an adventurous summer trip riding and trekking from Kalimpong in West Bengal, right up to Sikkim. Read and Wingate, both wearing riding breeches and with hair bobbed, were somewhat more adventurous, continuing their trip to Tibet. This was a holiday from their work in Kolkata (formerly Calcutta), the great cosmopolitan city of the British Raj in India. Surely these independent and mobile women were reminiscent of “the Modern Girl” that has been “singled out as a marker of ‘modernity’”. However, these women were not in the sites where “the Modern Girl” has hitherto been located, for they were working in the Christian missionary movement in India. Eleanor Rivett, an Australian and the oldest in the trio, was principal of United Missionary Girls High School (UMGHS) while Iris Wingate and Margaret Read, both British, were working with the Young Women's Christian Association (YWCA) in Kolkata.
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Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (April 2014): 200–222. http://dx.doi.org/10.1017/s1537781414000073.
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This article discusses the ways that secretaries in the U.S. Young Women's Christian Association (USYWCA) used the Social Gospel to create a type of imagined community, which I call Y-space, in India. In the United States, USYWCA secretaries emphasized Social Gospel ideals such as the personal embodiment of Christ-like behavior, inclusivity, and working for the progress of society. In India, USYWCA secretaries used these same ideas to try to make Y-space an alternative to both the exclusive, traditional, British imperial “clubland” and the growing Hindu and Muslim nationalist movement. Instead, they promoted an idealized Americanized Anglo Indian/Christian woman who would engage in civic matters and embody Christian values, and serve as an alternative to the Britishmemsahib, and the Hindu nationalist woman. Despite the USYWCA's efforts to distinguish itself from British imperialists, the secretaries' attempts to create these Americanized Indian women reveals that that the USYWCA supported transforming Indian society according to imposed Western models, in much the same way as the British.
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Klingorová, Kamila. "Feminist geographies of religion: Christianity in everyday life of young women." Geografie 121, no. 4 (2016): 612–31. http://dx.doi.org/10.37040/geografie2016121040612.
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Religion influences people’s everyday life, including the way they structure their families, and relationships between men and women in general. Religious adherents tend to hold more traditional and even gender-stereotypical values. The association between religion and gender relations in space lends itself well to an analysis through feminist geographies of religion. Nevertheless, social relations in Czech secular society continue to be formed by Christian culture, which makes research in feminist geographies of religion important in this context. This contribution is based on a qualitative research using semi-structured interviews with young women living in Prague. Interviewed women are Catholic, Protestant, or without religious affiliation. The aim of the research was to verify the influence of Christianity on respondents’ everyday life. The biggest difference between religious and non-religious women is in their view of traditional family. In addition, Christianity shapes such a spatial behavior of religious respondents which differs from non-religious respondents mostly in their leisure time.
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Parkkinen, Mari. "Denominational Mobility among Palestinian Christians." Exchange 50, no. 1 (March 19, 2021): 30–52. http://dx.doi.org/10.1163/1572543x-12341584.
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Abstract This article examines denominational mobility – switching or crossing denominational lines – among Palestinian Christians in Palestine. The study uses qualitative methods and content-driven analysis of interviews with thirty-five Palestinian Christians, conducted in February, March, April and November 2017. The results suggest that denominational mobility is happening among Palestinian Christians between Orthodox, Catholic, mainline Protestant, and Evangelical communities. The analysis revealed three main motives for this denominational mobility: personal belief, marital and family reasons and socio/economic related reasons. Interviewees most often mentioned personal belief as the primary reason for denominational mobility, followed by marital or family matters. Additionally, within the population interviewed, young adults and women were the most mobile in their denominational affiliation. Furthermore, this research suggests that an individualistic impulse in denominational mobility is present within the Palestinian Christian community where denominational mobility traditionally is not encouraged.
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Fieder, Martin, Susanne Huber, Elmar Pichl, Bernard Wallner, and Horst Seidler. "MARRIAGE GAP IN CHRISTIANS AND MUSLIMS." Journal of Biosocial Science 50, no. 2 (April 3, 2017): 145–60. http://dx.doi.org/10.1017/s0021932017000086.
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SummaryFor modern Western societies with a regime of monogamy, it has recently been demonstrated that the socioeconomic status of men is positively associated with being or having been married. This study aims to compare marriage patterns (if a person has been married at least once) for cultures with a tradition of monogamy and polygyny. As no worldwide data on polygyny exist, religion was used as a proxy for monogamy (Christians) vs polygyny (Muslims). The analyses were based on 2000–2011 census data from 39 countries worldwide for 52,339,594 men and women, controlling for sex, sex ratio, age, education, migration within the last 5 years and employment. Overall, a higher proportion of Muslims were married compared with Christians, but the difference in the fraction of married men compared with married women at a certain age (the ‘marriage gap’) was much more pronounced in Muslims than in Christians, i.e. compared with Christians, a substantially higher proportion of Muslim women than men were married up to the age of approximately 31 years. As expected for a tradition of polygyny, the results indicate that the socioeconomic threshold for entering marriage is higher for Muslim than Christian men, and Muslim women in particular face a negative effect of socioeconomic status on the probability of ever being married. The large ‘marriage gap’ at a certain age in Muslim societies leads to high numbers of married women and unmarried young men, and may put such polygenic societies under pressure.
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Lewis, Jennifer. "Girl Power Gone Right in Exodus 1–2: Miriam as Model for Contemporary Youth." Journal of Youth and Theology 18, no. 1 (June 21, 2019): 3–18. http://dx.doi.org/10.1163/24055093-01801002.
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Biblical scholars and Christian ministers have long viewed Miriam as an exemplar of female leadership. Few, however, recognise Miriam as a role model for female youth or explore the Biblical text for hints regarding the formation of courageous and competent young women. This paper contributes to research on youth leadership formation by providing exegetical commentary on Exodus 1–2, with a view to how the text might provide Christian communities clues about what female leaders look like and how to help girls become them.
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Dumenil, Lynn. "Women's Reform Organizations and Wartime Mobilization in World War I-Era Los Angeles." Journal of the Gilded Age and Progressive Era 10, no. 2 (March 29, 2011): 213–45. http://dx.doi.org/10.1017/s1537781410000162.
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During World War I, the Woman's Committee of the Council of National Defense served as an intermediary between the federal government and women's voluntary associations. This study of white middle- and upper-middle-class clubwomen in Los Angeles, California reveals ways in which local women pursued twin goals of aiding the war effort while pursuing their own, pre-existing agendas. Women in a wide variety of groups, including organizations associated with the General Federation of Women's Clubs, the Young Women's Christian Association, the Women's Christian Temperance Union, and the Red Cross, had different goals, but most women activists agreed on the need to promote women's suffrage and citizenship rights and to continue the maternalist reform programs begun in the Progressive Era. At the center of their war voluntarism was the conviction that women citizens must play a crucial role in protecting the family amidst the crisis of war.
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Agha, Sohail. "Changes in the Timing of Sexual Initiation Among Young Muslim and Christian Women in Nigeria." Archives of Sexual Behavior 38, no. 6 (August 19, 2008): 899–908. http://dx.doi.org/10.1007/s10508-008-9395-0.
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Neal, Cynthia J., and Michael W. Mangis. "Unwanted Sexual Experiences among Christian College Women: Saying no on the Inside." Journal of Psychology and Theology 23, no. 3 (September 1995): 171–79. http://dx.doi.org/10.1177/009164719502300303.
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Of 332 female college students who responded to a survey, 51% indicated that they had experienced an unwanted sexual incident. Twenty percent of the incidents occurred in childhood and 72% in adolescence or young adulthood. The stories fell into several categories: 15% were rated as sexual assault by a stranger, 11% as date rape, 13% as incest, and 55% as “lost voice.” Extent of the sexual involvement ranged from mild (7%), to kissing (14%), petting (45%), and intercourse (20%). The majority of situations involved a boyfriend, friend, or family member. Subjects also assessed their parents’ attitudes on gender roles. Those subjects who reported unwanted sexual experiences rated their fathers’ and mothers’ views of women as significantly more traditional than subjects who had not reported such experiences. These data suggest that parents’ attitudes about gender roles may be related to vulnerability and lead to unwanted sexual experiences.
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Apostolos-Cappadona, Diane. "‘… With a Book in Your Hands’: A Reflection on Imaging, Reading, Space, and Female Agency." Religions 10, no. 3 (March 11, 2019): 178. http://dx.doi.org/10.3390/rel10030178.
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The Dutch artist, Johannes Vermeer (1632–1675), created a series of singular paintings that might be identified as feminine soliloquies of solitude, silence, and space. Like seeing, reading is a mediated practice that occurs within the cultural matrix that promotes the appropriate social mores of how to read, what to read, and who is able to read. Over the millennia of Western cultural history, books have been ambiguous symbols of power that have signified authorship, divine inspiration, wisdom, social position, and literacy. This led to the initiation of a singular Christian form of literature—the advice manual—specifically prepared for Christian women by Jerome (347–420), perhaps best known as one of the church fathers, translator of the Vulgate, and penitential saint. Simultaneously, an iconography of women reading evolved from these theological advisories, and paralleled the history of women’s literacy, particularly within Western Christian culture. The dramatic division that has always existed between male readers and female readers was highlighted during the Reformation when Protestant artists recorded the historical reality that readers were predominantly men of all ages but only old women, that is, those women who were relieved form the duties of childbearing and housekeeping, and who, as a form of spiritual preparation for death, meditated upon the scriptures. The magisterial art historian Leo Steinberg documented the tradition of what he termed “engaged” readers in Western art. Engaged male readers dominated numerically over female readers as reading, Steinberg determined, was not a primary, or perhaps better said appropriate, activity for women. Yet Vermeer’s portrayal of a young woman absorbed in textual engagement with a letter was an exquisitely nuanced visual immediacy of intimacy merging with reality that was highlighted by a refined light that illumined the soft, diffuse ambiance of this woman’s world. How Vermeer was able to focus the viewer’s attention on his female subject and her innermost thoughts as she is “lost in space” reading provides a starting point of this discussion of the images, reading, space, and female agency in Christian and in secular art.
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Engelhardt, Carol Marie. "Mother Mary and Victorian Protestants." Studies in Church History 39 (2004): 298–307. http://dx.doi.org/10.1017/s0424208400015175.
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One of the defining characteristics of Victorian culture was its insistence that women were naturally maternal. Marriage and motherhood were assumed to be the twin goals of every young woman. Those who did not bear children were termed ‘redundant’ (perhaps most famously in W.R. Greg’s 1862 article, ‘Why are women redundant?’), yet were still assumed to have maternal instincts. Equally significant to Victorian culture was its Christianity. Notwithstanding the fact that only about half of the English and Welsh actually attended religious services, the presence of an established Church, the frequency with which political and religious questions coincided, and the certainty that England was (as one clergyman confidently expressed it) illuminated by the ‘very sun-shine of Protestantism’, combined to make Victorian culture Christian, and moreover, Protestant.
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Colijn, Bram. "Religious Heterogamy in Xiamen." Interreligious Studies and Intercultural Theology 1, no. 2 (September 21, 2017): 285–305. http://dx.doi.org/10.1558/isit.33595.
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Many young Protestants in the Chinese city of Xiamen marry a non-Christian spouse. How does religious heterogamy illuminate the social and ritual boundaries created by Protestants in Xiamen? Considering the function and permeability of these metaphoric boundaries, how should we visualize them? This article draws on data collected between August 2014 and February 2016. Intermarriage with non-Christians is condemned by most ministers in Xiamen, but it is an essential option for young women who far outnumber marriageable men in most church communities. The resulting weddings are marked by a search for compromises among the bride and groom, their parents, and the social communities for whom their parents host the wedding. It is argued that in terms of function and permeability, the social and ritual boundaries of Protestantism in Xiamen are less like barbed-wire fences than like the gates of a subway system, or the emergency exit of a shopping mall. Since a central aim of Chinese Protestants is to recruit more people to the faith, there is room for women to briefly exit the community and to re-enter with a converted husband. This focus on boundaries as metaphors may contribute to the field of interreligious studies, where boundaries are a key concept.
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Krull, Laura M., Lisa D. Pearce, and Elyse A. Jennings. "How Religion, Social Class, and Race Intersect in the Shaping of Young Women’s Understandings of Sex, Reproduction, and Contraception." Religions 12, no. 1 (December 23, 2020): 5. http://dx.doi.org/10.3390/rel12010005.
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Using a complex religion framework, this study examines how and why three dimensions of religiosity—biblical literalism, personal religiosity, and religious service attendance—are related to young women’s reproductive and contraceptive knowledge differently by social class and race. We triangulate the analysis of survey data from the Relationship Dynamics and Social Life (RDSL) study and semi-structured interview data from the National Study of Youth and Religion (NSYR) to identify and explain patterns. From the quantitative data, we find that all three dimensions of religiosity link to young women’s understandings of sex, reproduction, and contraception in unique ways according to parental education and racial identity. There is a lack of knowledge about female reproductive biology for young women of higher SES with conservative Christian beliefs (regardless of race), but personal religiosity and religious service attendance are related to more accurate contraceptive knowledge for young black women and less accurate knowledge for young White women. From the qualitative data, we find that class and race differences in the meaning of religion and how it informs sexual behavior help explain results from the quantitative data. Our results demonstrate the importance of taking a complex religion approach to studying religion and sex-related outcomes.
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Gannagé-Yared, Marie-Hélène, Ghassan Maalouf, Simon Khalife, Samir Challita, Yasser Yaghi, Nelly Ziade, Amal Chalfoun, Josephine Norquist, and Julie Chandler. "Prevalence and predictors of vitamin D inadequacy amongst Lebanese osteoporotic women." British Journal of Nutrition 101, no. 4 (July 17, 2008): 487–91. http://dx.doi.org/10.1017/s0007114508023404.
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In Middle-Eastern countries, more particularly in Lebanon, the incidence of vitamin D deficiency has been found to be surprisingly high in schoolchildren and young individuals. However, the prevalence and risk factors for vitamin D inadequacy amongst Lebanese osteoporotic women seeking medical health care has never been studied. We analysed vitamin D-inadequacy risk factors among the 251 Lebanese postmenopausal osteoporotic women (from both Muslim and Christian communities) who participated in a vitamin D international epidemiological study. Vitamin D inadequacy prevalence (25-hydroxyvitamin D (25(OH)D) < 30 ng/ml) was 84·9 %. 25(OH)D was negatively correlated with BMI (r − 0·41; P < 0·001) and positively correlated with educational level (r 0·37; P < 0·001) and self-reported general health (r 0·17; P < 0·01). No significant correlation was found with age and no seasonal variation was observed. There was no significant correlation between 25(OH)D and sun exposure index or vitamin D-rich food consumption. However, 25(OH)D strongly correlated with vitamin D supplement intake (r 0·48; P < 0·0001). Muslim community participants had lower 25(OH)D levels compared with their Christian counterparts (P < 0·001). They also had higher BMI, lower educational level and vitamin D supplement consumption and followed more frequently a dress code covering the arms (P < 0·0001 for all variables). In a multivariate model, in Muslims, inadequate vitamin D supplements and a dress code covering the arms are the independent predictors of 25(OH)D inadequacy (P < 0·001 for both variables). However, in Christians, the predictors are inadequate vitamin D supplements, high BMI and low educational level (P < 0·001; P = 0·002 and P = 0·02 respectively). There is an urgent need to increase vitamin D supplement use in Middle-Eastern osteoporotic women, more particularly in those from the Muslim community.
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JEFFRIES, CHARLIE. "Adolescent Women and Antiabortion Politics in the Reagan Administration." Journal of American Studies 52, no. 1 (February 7, 2017): 193–213. http://dx.doi.org/10.1017/s0021875816002024.
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Since theRoev.WadeSupreme Court ruling in 1973 made abortion legal in the United States, it has consistently been subject to attempts to limit its reach, to make abortions harder to access, and thus to restrict their availability or frequency. In recent years, both pro-life and pro-choice groups have been reenergized, through calls to defund Planned Parenthood in Congress in 2015, and the 2016 Supreme Court ruling which prohibited a Texas “clinic-shutdown” law, for obstructing women's legal access to abortion underRoe. An era where this law was particularly contested, however, was the 1980s, which saw the Christian right crystallize and rally together to support the election of Ronald Reagan as President, in the hopes that he would promote their goals. Though extra-governmental pro-life groups and antiabortion individuals within the federal government were not ultimately able to do away withRoe, and would eventually become disappointed with Reagan's efforts in securing this, a series of measures over the course of the administration saw abortion access limited for one group of women in particular: teenage girls. This essay follows these legislative moves over the course of the 1980s, which include the first federal abstinence-only education bill, the Adolescent Family Life Act, a series of laws that allowed states to enact parental notification or consent clauses for minors’ abortions, and a “squeal rule” for doctors who treated sexually active teenagers. It analyses the discourse of and around each of these measures in order to understand how young women's sexual conduct mobilized abortion policy in this era. In doing so, it offers new perspectives on the significance of adolescent female sexuality to Reagan, to the Christian right, and to progressives involved in the heated debates over abortion and related battles of the 1980s culture wars.
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Kungu, Wambui, Anne Khasakhala, and Alfred Agwanda. "Use of long-acting reversible contraception among adolescents and young women in Kenya." PLOS ONE 15, no. 11 (November 10, 2020): e0241506. http://dx.doi.org/10.1371/journal.pone.0241506.
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The Kenya Demographic and Health Survey (KDHS 2014) revealed changing patterns in the contraceptive use of young women aged 15–24, shifting from injectable methods to implants. Long-acting reversible contraception (LARC) is user friendly, long-term, and more effective than other modern methods. It could be a game-changer in dealing with unintended pregnancies and herald a new chapter in the reproductive health and rights of young women. This study determined the factors associated with LARC use among adolescent girls and young women to expand the evidence of its potential as the most effective method of reducing unwanted pregnancies among the cohort. This study analysed secondary data from KDHS 2014 using binary logistic regression. The findings showed a rise in LARC use (18%), with identified predictors of reduced odds being aged 15–19 [OR = 0.735, 95% CI = 0.549–0.984], residence (rural) [OR = 0.674, CI = 0.525–0.865], religion (Protestant/other Christian) [OR = 0.377, CI = 0.168–0.842], married, [OR = 0.746, CI = 0.592–0.940], and region (high contraception) [OR = 0.773, CI = 0.626–0.955], while the number of living children showed increased odds for 1–2 children [OR = 17.624, CI = 9.482–32.756] and 3+ children [OR = 23.531, CI = 11.751–47.119]. This study established the rising popularity of LARC and identified factors that can be addressed to promote it. Its increased uptake could help Kenya achieve the International Conference on Population and Development 25’s first and second commitments on teenage pregnancies and maternal and new-born health, thus promoting the health, wellbeing, educational goals, and rights of this critical cohort. This study can guide the accelerated efforts needed in Kenya’s march towards the five zeros of unmet need for contraception, teenage pregnancies, unsafe abortions, preventable maternal deaths, and preventable neonatal/infant deaths.
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Pedersen, Diana. ""Building Today for the Womanhood of Tomorrow": Businessmen, Boosters, and the YWCA, 1890-1930." Articles 15, no. 3 (August 21, 2013): 225–42. http://dx.doi.org/10.7202/1018017ar.
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Women's organizations played an active part in the Progressive movement for the reform of North American cities in the early twentieth century. Women reformers could and did cooperate with men but had their own distinct perception of the city and their own definition of urban reform. Lacking capital and political power, however, women were forced to depend on the support of male reformers and had to address themselves to the men's concerns. This study examines the relationship between the Young Women's Christian Association and Canadian businessmen as it was manifested in a number of successful fund-raising campaigns for YWCA buildings in Canadian cities between 1890 and 1930. YWCA women "sold" their building to the business community as a sound investment and an asset that would reflect well on the reputations of enterprising business leaders and a modern progressive community.
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Lipowska, Małgorzata, Ha Truong Thi Khanh, Mariusz Lipowski, Joanna Różycka-Tran, Mariola Bidzan, and Thu Ha. "The Body as an Object of Stigmatization in Cultures of Guilt and Shame: A Polish–Vietnamese Comparison." International Journal of Environmental Research and Public Health 16, no. 16 (August 7, 2019): 2814. http://dx.doi.org/10.3390/ijerph16162814.
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The aim of this paper is to examine cross-cultural differences in body stigmatization between the individualistic Christian culture of guilt (Poland) and the collectivistic Buddhist/Confucian culture of honor and shame (Vietnam). The study included 1290 university students from Poland (n = 586) and Vietnam (n = 704). Subjects filled in the body esteem scale and the perceived stigmatization questionnaire, and body measurements were collected to calculate anthropometric indices. Participants from Vietnam were less satisfied with their appearance than their Polish peers. Men in both countries assessed themselves more favorably. No anthropometric index predicted body esteem in Vietnamese women, while only indices related to fat levels were predictors in Polish women. Men with a V-shaped body assessed themselves as stronger and as having a better physical condition. A possible explanation of the observed cross-cultural differences is that interdependent self-construal makes young adults in collectivistic societies more susceptible to criticism, and the Confucian values of modesty and shame lead to them not perceiving their bodies as sexual objects. The Christian sense of guilt does not influence the perception of sexuality. Absence of friendly behavior mediated the relation between anthropometric indices and body esteem in both cultures.
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Hua, Duan. "“Double-Burdened Mothers”." Review of Religion and Chinese Society 5, no. 1 (May 12, 2018): 101–30. http://dx.doi.org/10.1163/22143955-00501006.
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Since its reopening in the late 1970s, the Protestant Church (including both registered and unregistered churches) in mainland China has experienced rapid growth characterized by three conspicuous phenomena: extreme gender disproportion, increased numbers of young intellectual and white-collar converts, and growing numbers of women pastors. In this narrative study conducted between May 2016 and May 2017, the researcher interviewed eight women pastors in Protestant churches in W Province to understand their lives and experiences. This study found that the majority of the participating women pastors stated that they entered Christian ministry because of their mothers’ influence and prompting. On a deeper level, however, their decision can be attributed to the special political, economic, and social circumstances in mainland China during the 1950s–1970s. These women pastors see themselves as “double-burdened mothers” with respect to their families and the congregations. They face the challenges of dealing with complicated interpersonal relationships, a lack of male leaders and workers, and weak faith within their congregations.
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Stasson, Anneke. "Modern Marital Practices and the Growth of World Christianity During the Mid-Twentieth Century." Church History 84, no. 2 (May 15, 2015): 394–420. http://dx.doi.org/10.1017/s0009640715000116.
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Studies concerned with modernity, mission Christianity, and sexuality generally address how western, Christian gender ideologies have affected women or how they have affected modernization. This article approaches the nexus of modernity, Christianity, and sexuality from a different angle. One of the notable consequences of modernization was that young people in industrializing nations began demanding the right to choose their own spouse and marry for love. Several scholars have noted the connection between modernization and spouse self-selection, but none have explored the relationship between Christianity's endorsement of spouse self-selection and its global appeal during the mid-twentieth century. This article examines a collection of letters written by young Africans to missionary Walter Trobisch after reading his popular 1962 book, I Loved a Girl. These letters suggest that Christianity's endorsement of spouse self-selection and marrying for love gave it a kind of modern appeal for young people who were eagerly adopting the modern values of individualism and self-fulfillment. The practice of prayer provided relief to young people who were struggling to navigate the unfamiliar realm of dating in the modern world.
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Țânculescu, Lavinia. "“Old Church Women”: An Insight into the Less Understood and Their Contribution to the Life of the Orthodox Church." Societies 9, no. 3 (September 3, 2019): 63. http://dx.doi.org/10.3390/soc9030063.
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In this study, I aim to explore the role of old women in the life of the Christian Orthodox Church in the Romanian space. The analysis is based on empirical evidence (qualitative fieldwork and case studies) gathered between 2017 and 2019, and it mainly employs the framework of theory of tradition, and theories of attachment and of parent–infant relationship. I will show that old women going to church have a double role: To educate the community in keeping the religious tradition, and to initiate other members, especially the very young ones (blood-related or not), in the Romanian Orthodox faith. The paper discusses the advantages and disadvantages offered by both aforementioned roles, putting forth possible explanations for the tensions arising between generations. I conclude by underlining the crucial role that old women have in today’s struggle for survival of the Romanian Orthodox Church and in its spiritual identity.
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Sviderska, Halyna, and Anastasia Hnap. "THE PSYCHOLOGICAL FEATURES OF YOUNG PEOPLE’S HOMOPHOBIA." PSYCHOLOGICAL JOURNAL 6, no. 12 (December 30, 2020): 20–28. http://dx.doi.org/10.31108/1.2020.6.12.2.
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Despite all the positive changes due to European integration processes, the problem of prejudiced and negative attitudes towards people with “non-traditional sexual orientation” in Ukraine traditionally remains unresolved, homosexuality is taboo and it is “sinful”, and homophobic attitudes are often perceived as “truly moral” Christian virtues. The empirical study on psychological characteristics of the development and manifestation of young people’s homophobia performed by us has demonstrated existing contradictions in young people’s attitudes to homosexuality. On the one hand, young men and women belong to a fairly progressive, quite tolerant part of society. On the other hand, our data have revealed homophobic behaviour often manifested by young people. Many young people showed homo-negativism - denial and negative attitude towards certain aspects of homosexuality. Thus, very many young men and women believed that homosexuality was dangerous, since it could cause a “possible demographic crisis”, “spread of diseases”, “dissolution of the family as a social institution” and “harmful effects on a future generation’s psyche”. Many young people were convinced that an obviously demonstrated homosexual lifestyle increased the number of people with a non-traditional orientation, therefore gay pride parades, same-sex marriages, and adoption of children by homosexuals should be banned. Negative ideas about homosexual people and prejudice against them were formed not because young people’s own experience, since they practically did not know homosexuals, but due to stereotypical thinking, non-professional publications in the media and due to the lack of proper education in the field of gender psychology. In our opinion, homonegativism and homophobia shared by young people exist because of inadequate, not scientifically proven information about homosexual people, biased perception of sexual minorities based on shocking images of entertainers, film characters etc. We believe that overcoming homonegativism and homophobia is possible through the refutation of myths, stereotypes and prejudices regarding various aspects of human sexuality with psychological education and through an adequate state policy that should not contribute to anti-homosexual xenophobic attitudes.
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Johnson, Val Marie. "“The Half Has Never Been Told”: Maritcha Lyons’ Community, Black Women Educators, the Woman’s Loyal Union, and “the Color Line” in Progressive Era Brooklyn and New York." Journal of Urban History 44, no. 5 (February 1, 2017): 835–61. http://dx.doi.org/10.1177/0096144217692931.
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Schoolteacher Maritcha Lyons was among the pioneering African American women who, in 1892, built one of the first women’s rights and racial justice organizations in the United States, the Woman’s Loyal Union of New York and Brooklyn (WLU). The WLU is recognized for its antilynching work in alliance with Ida B. Wells, and as an organizational springboard to the National Association of Colored Women. This essay examines struggles on “the color line” by Lyons, other WLU members, and women educators, through their community’s engagement in 1880s and 1890s Brooklyn and New York contention over school integration, and a 1903 debate on the founding of the Brooklyn Colored Young Women’s Christian Association. These women’s and their community’s battles against segregation and for separate institutions reveal lesser known aspects of WLU women’s activism, and the complexities of urban racism and Black resistance in the “Progressive Era” that witnessed Reconstruction’s dismantling, lynching, and “Jim Crow.”
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KRISHNAN, SNEHA. "Anxious Notes on College Life: The Gossipy Journals of Eleanor McDougall." Journal of the Royal Asiatic Society 27, no. 4 (September 26, 2017): 575–89. http://dx.doi.org/10.1017/s1356186317000293.
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AbstractThe educated woman and the college girl were, for the great part of the nineteenth and twentieth centuries in India, subjects of immense anxiety. In this article, I examine the gossipy narratives that a missionary educator in South India, Eleanor McDougall, wrote biannually for readers in America and Britain, whilst she was Principal of Women's Christian College (WCC) in erstwhile Madras, along with the book on her experience that she eventually published. In doing so, I locate the circulation of gossip in transnational circuits as a site where colonial anxieties about young Indian women as subjects of uplift came to be produced. For women like McDougall, the expression of urgent anxiety about young women's moral and social conditions served as a means to secure legitimacy for the work they did, and position themselves as important participants in a new discourse of philanthropically mediated development that emerged in the early twentieth century with the influx of American charitable capital into countries like India. At the same time, I show, in responding to her writing about them, that the Indian staff and students at WCC did not concur with colonial authority marks a site of refusal: suggesting the anxious boundaries of colonial knowledge production at a time when the surety of discourses of racial difference was beginning to unravel. In its study of McDougall's gossipy writing, this article therefore contributes to a complicated and non-linear understanding of emotions as a site of power and hierarchy.
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Izzo, Amanda L. "“‘By Love, Serve One Another’: Foreign Mission and the Challenge of World Fellowship in the ywcas of Japan and Turkey”." Journal of American-East Asian Relations 24, no. 4 (October 31, 2017): 347–72. http://dx.doi.org/10.1163/18765610-02404003.
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By the 1910s, the international consortium of women involved in the interdenominational Protestant Young Women’s Christian Association (ywca) faced a reckoning. Over the previous decade, a largely European and North Americanywcaleadership had expanded successfully what it called the “association movement” into countries it designated as foreign mission territories, establishing dozens of multifunctional community centers across the Asian continent. With their religious, educational, recreational, and vocational programming,ywcas proved adaptable to a wide variety of settings. This success, however, brought the challenge of indigenization, a challenge that sharpened as Western women came to terms with anti-colonial agitation and egalitarian Gospel rhetoric of foreign mission. Detailing theywcaof the United States’s administration of theywcas of Japan and Turkey in the early 20thCentury, this article contends that interpersonal and organizational negotiations of power ultimately gave rise to transnational partnerships that thrived as theu.s.women’s missionary movement ebbed.
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Browder, Dorothea. "WORKING OUT THEIR ECONOMIC PROBLEMS TOGETHER: WORLD WAR I, WORKING WOMEN, AND CIVIL RIGHTS IN THE YWCA." Journal of the Gilded Age and Progressive Era 14, no. 2 (April 2015): 243–65. http://dx.doi.org/10.1017/s1537781414000814.
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AbstractThis article examines how a group of Black and White YWCA staff members seized the opportunities of World War I to advance a racial justice agenda through Young Women's Christian Association programs for working women. First, they created YWCA program work for thousands of Black working women that paralleled the YWCA's Industrial Program, which followed YWCA segregation policies. Second, they made claims for social justice based on Black women's labor contributions, in contrast to both earlier reformers' focus on elite Black women and other wartime activists' focus on soldiers' service. Finally, in a period best known for White people's violent resistance to Black advances, they fostered a program culture and structures that encouraged White working-class women to view African American coworkers as colleagues and to understand racial justice as part of a broader social justice agenda. Arguing that interracial cooperation among working people was crucial to social progress, they made African American laboring women and White working-class allies both symbolically and literally crucial to wartime and postwar civil rights efforts. Their efforts contribute to our understanding of the changing discourse of “respectability” and the impact of World War I on the Black Freedom Struggle.
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Dorn, Charles. "“A Woman's World”: The University of California, Berkeley, During the Second World War." History of Education Quarterly 48, no. 4 (November 2008): 534–64. http://dx.doi.org/10.1111/j.1748-5959.2008.00169.x.
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The fairer sex takes over and the campus becomes a woman's world. They step in and fill the shoes of the departing men and they reveal a wealth of undiscovered ability. The fate of the A.S.U.C. [Associated Students of the University of California] and its activities rests in their hands and they assume the responsibility of their new tasks with sincerity and confidence. —Blue and Gold, University of California, Berkeley, 1943During World War II, female students at the University of California, Berkeley—then the most populous undergraduate campus in American higher education—made significant advances in collegiate life. In growing numbers, women enrolled in male-dominated academic programs, including mathematics, chemistry, and engineering, as they prepared for home-front employment in fields traditionally closed to them. Women also effectively opposed gendered restrictions on extracurricular participation, filling for the first time such influential campus leadership positions as the presidency of Berkeley's student government and editorship of the university's student newspaper. Female students at Berkeley also furthered activist causes during the war years, with the University Young Women's Christian Association (YWCA) serving as one of the most popular outlets for their political engagement. Historically rooted in a mission of Christian fellowship, by the 1940s the University YWCA held progressive positions on many of the nation's central social, political, and economic issues. Throughout the war years, women dedicated to promoting civil liberties, racial equality, and international understanding led the organization in its response to two of the most egregious civil rights violations in U.S. history: racial segregation and Japanese internment.
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Crockett, Alasdair, and David Voas. "‘A Divergence of Views: Attitude change and the religious crisis over homosexuality’." Sociological Research Online 8, no. 4 (November 2003): 88–98. http://dx.doi.org/10.5153/sro.861.
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British attitudes towards homosexuality have changed with astonishing rapidity over recent decades. Society has managed to assimilate these shifts with relative ease. The Christian churches, however, as repositories of tradition and defenders of inherited values, have been finding it increasingly difficult to adjust to the new environment. The Church of England is internally divided in the face of an external crisis: the Archbishop of Canterbury acknowledges that the global Anglican Communion could split over the issue, and the church faces similar pressures domestically. These events raise important questions about how religious institutions come to terms with modernity. The rapidity of social change, the decline in deference to authority, the increase in tolerance of anything that seems a private matter, and the sense that sexuality is fundamental to the free expression of personal identity, all make it difficult for a church to declare that sexual orientation might disqualify one from ministry or even membership. This paper analyses empirical evidence covering two decades from the British Social Attitudes and British Household Panel surveys. It is apparent that no real consensus yet exists on basic issues of sexual morality. Society as a whole is highly polarised over the question of whether same-sex unions are wrong, with significant and increasing divisions between young and old, women and men, and religious and non-religious. Far from being better placed than others to avoid disputes, Christian churches suffer from compounded problems. The attitudes of lay Christians are starkly and increasingly polarised along the dimensions of ideology and religious practice. This gulf presents a particular problem for churches with both liberal and evangelical wings, notably the Church of England.
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Hopkins, Daniel P. "The Danish Ban on the Atlantic Slave Trade and Denmark's African Colonial Ambitions, 1787–1807." Itinerario 25, no. 3-4 (November 2001): 154–84. http://dx.doi.org/10.1017/s0165115300015035.
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On 16 March 1792, King Christian VII of Denmark, his own incompetent hand guided by that of the young Crown Prince Frederik (VI), signed decree banning both the importation of slaves into the Danish West Indies (now the United States Virgin Islands) and their export from the Danish establishments on the Guinea Coast, in what is now Ghana. To soften the blow to the planters of the Danish West Indies and to secure the continued production of sugar, the law was not to take effect for ten years. In the meantime, imports of slaves, and of women especially, would actually encouraged by state loans and favourable tariffs, so as, it was hoped, render the slave population capable of reproducing itself naturally thereafter.
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Bayer O. Cist., John. "Living toto corde: Monastic Vows and the Knowledge of God." Religions 10, no. 7 (July 11, 2019): 424. http://dx.doi.org/10.3390/rel10070424.
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Monastic vows have been a source of religious controversy at least since the Reformation. Today, new monastic movements recover many elements of the tradition (e.g., community life and prayer, material solidarity and poverty), but vows—understood as a lifelong or binding commitment to obedience, stability and conversion to the monastic way of life—do not appear to capture much enthusiasm. Even the Benedictine tradition in the Catholic Church appears, at least in certain regions, to struggle to attract young men and women to give themselves away through vows. In this context, I ask whether vows should belong to the “future of Christian monasticisms”. I will look at Anselm of Canterbury for inspiration regarding their meaning. For him, monastic vows enact the “total” gift of self or the “total” belonging to God. I will suggest, following Anselm, that such vows enable an existential commitment that is in a unique way morally and intellectually enlivening, and that such vows should remain an element in any future monasticism wanting to stand in continuity with the “Christian monasticism” of the past. During my conclusion, I acknowledge that our imagination regarding the concrete forms the total gift could take may develop.
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Luitel, Iswari, Rita Kumari Ban, and Sabika Munikar. "Infant and Young Child Feeding Practices Among Chepang Community, Chitwan." Medical Journal of Shree Birendra Hospital 19, no. 1 (January 14, 2020): 31–38. http://dx.doi.org/10.3126/mjsbh.v19i1.22813.
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Introduction: Infant and young child feeding practices play vital role for the growth and development. It is recommended to exclusively breastfed for first six months and thereafter receive complementary foods with continued breastfeeding. However Chepang, the indigenous community of Nepal depends primarily upon forest food. This study aims to determine the infant and young child feeding practices among Chepang children.
Methods: A cross sectional study was conducted among the mothers of 77 children aged six to 59 months through purposive sampling. Data was collected through face to face interview taking informed written consent. The collected data were analysed for descriptive and bivariate analysis using SPSS version 21.
Results: In this study, mean age of respondents was 25.92 (±7.04) years, 68.8% followed Christian religion, 51.9% were educated, only 45.5% of respondent’s spouse were educated and 51.9% belonged to nuclear family. Among the respondents, 65.7% had good breast feeding practice and 88.3% had good complementary feeding practice. Statistically significant relationship was found between breast feeding practice and educational status and also between complementary feeding practice and family type.
Conclusions: This study found that respondents had good breast feeding practice and complementary feeding practice. Among the respondent, seven out of 10 had good breast feeding practice and nine out of 10 had good complementary feeding practice. Association between breast feeding practice and educational status puts light upon the need for educating and empowering women for improved infant and young child feeding practices.
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Warren, Heather A. "The Theological Discussion Group and Its Impact on American and Ecumenical Theology, 1920–1945." Church History 62, no. 4 (December 1993): 528–43. http://dx.doi.org/10.2307/3168076.
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Discussion about theological developments in the United States during the 1930s and 1940s has focused on the influence of European “crisis theology” and Reinhold Niebuhr. This approach, however, has overlooked the cooperative work carried out by the theologians and churchmen who pushed American Protestant thought towards neo-orthodoxy. At the core of this movement stood a group of young theologians who shared a generational identity, having known each other as student leaders in the YMCA, Student Volunteer Movement for Foreign Missions (SVM), and the World's Student Christian Federation (WSCF). Among them were men and women who later held academic positions at America's most prestigious Protestant seminaries: Henry P. Van Dusen, John C. Bennett, the Niebuhr brothers, Walter M. Horton, Edwin E. Aubrey, Georgia Harkness, Robert L. Calhoun, John Mackay, Samuel McCrea Cavert, and the layman Francis P. Miller.
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Morcillo, Aurora. "GENDERED ACTIVISM: THE ANTI FRANCOIST STUDENT MOVEMENT IN THE UNIVERSITY OF GRANADA IN THE 1960S AND 1970S." Encounters in Theory and History of Education 19 (November 30, 2018): 90–109. http://dx.doi.org/10.24908/eoe-ese-rse.v19i0.11924.
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This article focuses on the repression of the student movement in the University of Granada during the state of exception of 1970. It relates the experiences of two students, Socorro and Jesus, a couple who joined the Communist Party of Spain (PCE) and suffered persecution and imprisonment. The Francoist university was governed by the University Regulatory Law (URL, University Regulatory Law) issued in 1943, which was replaced with the promulgation of the General Law of Education in 1970. As I explained in my previous work, the Catholic national rhetoric of the Franco regime forged an ideal "True Catholic Woman" based on the resurgence of the values of purity and subordination of the 16th century counter reform as proposed by Luis Vives in The Instruction of the Christian Woman (1523) and Fray Luis de León in The Perfect Wife (1583). This ideal of a woman came to contradict the ideal of an intellectual built on the letter of the Ley de Ordenación Universitaria (1943). The transition to the consumer economy in the 1950s with the military and economic aid of the United States, as well as the social Catholicism of the Second Vatican Council in the sixties along with the arrival of tourism and emigration to Europe changed the social fabric and opened the doors of the classrooms to an increasing number of women, especially in the humanities careers of Philosophy and Letters. Through the analysis of interviews conducted in the late 1980s with two people who participated in the clandestine student movement, this article explores how young people transgressed the official discourse on the Catholic ideal of women, claimed the university environment for the working class and created a neutral space in terms of gender in which they could achieve their commitment to study, democratic freedom and feminism.
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Albrecht, Daniel E. "Carrie Judd Montgomery: Pioneering Contributor to Three Religious Movements." Pneuma 8, no. 1 (1986): 101–19. http://dx.doi.org/10.1163/157007486x00147.
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AbstractWhen on February 26, 1879 a young woman was miraculously raised from her deathbed at the prophetic word of an obscure healer some three hundred miles away, 1 it was heralded as one of the most amazing miracles of modern times.2 Little did Carrie Faith Judd know, that as she took her first steps in more than two years, she would soon be propelled into a life of ministry that would destine her to become "one of the best known women in America. "3 No one could have predicted that a frail, sickly, timid teenager, who so narrowly escaped death, would become known around the world for her innovative leadership within three Evangelical movements. In the "Age of Enterprise," Carrie Judd Montgomery (1858-1946) symbolized the American religious leader as an entrepreneur. Her innovative ministries were born out of a deep love for God that expressed itself by seeking out and serving human need in a variety of creative forms. Montgomery was a unique mixture of gentle refinement and trailblazing pragmatism, quiet dignity and efficient promotion, tender compassion and tough-minded executive abilities. Historical amnesia, has frequently cloaked the contributions of women to the thought and life of religious movements. Regardless of that fact, Montgomery was, in her time, one of the most celebrated proponents of the divine healing message. As a gifted writer, public speaker, and religious entrepreneur, she led the way for numerous other evangelical ministries. This creative Episcopalian woman exercised a profound influence within three evangelical movements: the faith healing movement, the Christian and Missionary Alliance (C&MA), and the fledgling Pentecostal movement. Although little is remembered or known about Montgomery in religious circles today, as an evangelical pacesetter and a Pentecostal forerunner, her life and work deserve renewed reflection and serious study.
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Bivins, Jason C. "“Beautiful Women Dig Graves”: Richard Baker-roshi, Imported Buddhism, and the Transmission of Ethics at the San Francisco Zen Center." Religion and American Culture: A Journal of Interpretation 17, no. 1 (2007): 57–93. http://dx.doi.org/10.1525/rac.2007.17.1.57.
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AbstractThere is little reckoning with the development of religions in the United States without confronting the related processes of importation and appropriation. This article explores these processes specifically as reflected in the story of the San Francisco Zen Center. Partaking of an interpretative ethos established by the nineteenth-century Transcendentalists and refined during the 1950s “Zen boom,” the architects of the SFZC's communalism shaped this complicated tradition specifically for disaffected young practitioners seeking an experiential path beyond their middleclass, Judeo-Christian backgrounds. It was during the 1983 scandals surrounding SFZC leader, Richard Baker-roshi, that many of the interpretive lacunae—specifically, a relative inattention to ethical languages—became readily apparent. This article accounts for these scandals historically (by situating them in the history of American appropriations of Buddhism and of the religious disaffection of the post-World War II period) and theoretically (by reading the SFZC's patterns of transmission and interpretation through the category “interpretative double movement). This double movement among practitioners captures the ways in which those in search of an alternative to their religious culture impose their own idiosyncratic values onto another religious tradition, all the while remaining paradoxically within the interpretive confines of the culture they hope to escape. Reading this complicated history—including both its “scandals” and their aftermaths—through such categories sheds light on the ways in which American religious exchanges are enacted and identities constructed.
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Sah, RB, K. Gaurav, DD Baral, L. Subedi, N. Jha, and PK Pokharel. "Factors affecting Early Age Marriage in Dhankuta Municipality, Nepal." Nepal Journal of Medical Sciences 3, no. 1 (May 6, 2014): 26–30. http://dx.doi.org/10.3126/njms.v3i1.10354.
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Background: Child marriage is a substantial barrier to social and economic development in Nepal, and a primary concern for women’s health. Little evidence from Nepal is available regarding the ways in which early marriage may compromise young women’s lives and their reproductive health and choices. The objectives of this study was to find out the factors associated with early age marriages in Dhankuta Municipality. Methods: The cross-sectional study was conducted among the residents of Dhankuta municipality, Nepal; where 246 households were taken as subjects. Pretested semi-structured questionnaire was administered to the study subjects and face to face interview was conducted. Chi-square test was applied to find out the association between factors and age of marriages. Results: Almost 53.3% of women were married before age 18 years. Education of wife and husband, and economic status are found to be the important variables in explaining early age marriage. Prevalence of child marriage was higher in Hindu than in Buddhist and Christian women but the difference was not significant. Age of marriage was not significantly associated with contraceptive use. Unwanted pregnancies were higher in early age marriage. It was also seen that unwanted pregnancies was higher (59.3%) than wanted pregnancies (48.6%). Conclusion: The findings of the study indicate that early age marriage was associated with low education and being poor. Nepal Journal of Medical Sciences | Volume 03 | Number 01 | January-June 2014 | Page 26-30 DOI: http://dx.doi.org/10.3126/njms.v3i1.10354
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Khairedinova, Elzara. "Finger Rings with the Image of Archangel Michael of the Late 6th – 7th Centuries from Crimea." Vestnik Volgogradskogo gosudarstvennogo universiteta. Serija 4. Istorija. Regionovedenie. Mezhdunarodnye otnoshenija, no. 6 (January 2020): 32–46. http://dx.doi.org/10.15688/jvolsu4.2019.6.3.
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Introduction. In the Early Middle Ages, Crimea was in the sphere of influence of the Eastern Roman Empire. In the material culture of the Early Medieval population of Crimea imprinted with archaeological monuments “Byzantine components” are quite clearly visible. The group of jewellery that clearly demonstrates the Byzantine influence includes bronze finger rings with the image of Archangel Michael originating from the GothoAlanian burial grounds of the South-Western Crimea and from the necropoleis of the Kerch Peninsula. The article substantiates the attribution and dating of the finger rings, reveals a circle of analogies, interprets the meaning of the images, and also considers the peculiarities of wearing this type of jewellery. Methods. The author determines dating of the Crimean findings by the accompanying inventory in the graves. The paper reveals a circle of analogies for the attribution of the finger rings, analyzes findings from the territory of the Eastern Roman Empire and from areas with political and economic ties. Analysis. In the late 6th – 7th centuries bronze finger rings with the image of Archangel Michael imported from Byzantium and produced in local workshops on imported samples were popular in Crimea. The signet ring of variant A of the late 6th – the first quarter of the 7th cc. with a profile portrait of the Archangel and the monogram of his name, undoubtedly, refers to Byzantine products brought from Asia Minor. The two finger rings of variant B engraved with the face and the almost full-length figure of the Archangel were made by Bosporan artisans in the 7th century on the Byzantine samples. The finger rings from Crimea depicting the Archangel belonged to young women who had a high social status. They were worn on hands, as a rule, on the right forefinger and in breast necklaces that connected fibulae. Christian symbols and plots placed on signet rings, in the view of the ancient Christians, should have given the jewellery the properties of an amulet which protected the person wearing it from all sorts of troubles. Results. The presented finger rings depicting Archangel Michael are an important source for studying the early stage of the history of Christianity in the South-Western Crimea and the Bosporus. Findings of this kind testify to the unity of culture in the Christian world and are a good example of close economic and cultural ties between the region and the Byzantine Empire in the Early Middle Ages. Key words: South-Western Crimea, Bosporus, Crimean Goths, Byzantine jewellery, finger rings, amulets, Archangel Michael.
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Jerelianskyi, P. (Velychko Yu P. ). "Equal among equals. Ukrainian women in historical and cultural context." Aspects of Historical Musicology 17, no. 17 (September 15, 2019): 33–43. http://dx.doi.org/10.34064/khnum2-17.02.
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The article is an attempt to define a very special role of women in society, inherent in only Ukrainian historical realities. In particular, a somewhat non-trivial approach to the formation of a source base for the study allowed referring to works of fiction. Most attention is paid to the issue of women entering society medium in the times of the Cossacks. Among the conclusions – contrary to national, gender and social oppression for several centuries – Ukrainian women have maintained their commitment to universal human and Christian ideals and virtues. The role and place that women take in the social structure is an extremely significant criterion for assessing the level of civilizing development of one or other society. It was the words “Equal among equals” that one could quite accurately define the positions of Ukrainian women in the glorious and tragic times of the national history – during the emergence and heyday of the Cossacks. It was a time when Ukrainian women, not only a gentry, but also a simple Cossack women, invariably felt not imaginary but sincere self-respect both in the family and in the society. However, not only in Cossack times, but throughout the turbulent history of our country, Ukrainian women did not just “walk alongside of” their men, they often stepped forward, and their actions were decisive for the further course of events for many years to come. Unfortunately, there are reasons to consider the current (as of 2019) stage of research in the format of scientific inquiry, which directly relates to Ukrainian women in the historical and cultural context, only as an initial one. With this in mind, the aim of the proposed work is to begin filling in quite substantial gaps in the civilizing history of Ukraine. It was they, Ukrainian women – even from renowned Princess Olha – who became the worthy examples to follow for their compatriots. There are countless names of women, by whom Ukraine is proud of and who are respected all over the world – from the poetess Lesia Ukrainka, folk paintress Yekateryna Bilokour, opera vocalist Solomiia Krushelnytska up to bright personalities already from the contemporary generation of Ukrainian women. They did never and under no circumstances bow to a slavish worldview. In this regard the observation of a well-known European writer, made by him as far back as in the last century, is very accurate: “The Ukrainian woman is the Spanish woman of the East ... At every opportunity, her irrepressible Cossack nature flares up in her soul that does not know any repressor ...”. And further: “They are always ready to change ploughshares for spears, they live in small republican communities, as equals among equals ...”. We discover all this for ourselves in the “Female Images from Galicia” by Leopold von Sacher-Masoch. Paul of Aleppo, known also as Paul Zaim, an Arab traveller, who visited Ukraine twice in the middle of the XVII century, testified: “... Throughout the Cossack land we saw a strange thing – they all are, with few exceptions, literate; even most of their women and daughters can read and know the procedure of church service ... Ukrainian women are well dressed, busy with their own affairs, and no one casts sassy glances at them.” Numerous documents have survived, indicating that the wives of the Cossack Starshyna not only knew writing and reading well but were also able, when the need arose, to help their husbands in solving the most important political problems. The material, which is no less important in its cognitive weight from documentary evidence, also provides imaginative literature, where the realities of bygone times are reflected through the author’s creative imagination. These are the dramatic poem “Boyaryna” by Lesia Ukrainka, and “Hanna Montovt”, the story written by a famous Ukrainian historian and writer Orest Levytskyi, as well as “Aeneid”, a burlesque and tranny poem written by Ivan Kotliarevskyi; the latter literary work can be considered as a kind of encyclopaedia of Olde Ukrainian life. In “Boyarina”, the comparison of the “civil society” (using the modern definition) of the Ukrainian Cossack State with the conditions prevailing in neighbouring Muscovy is especially striking. A young girl of Ukrainian noble descent, who left her motherland for the sake to be with her beloved man, met in a foreign land very different ideas about human truths, class-specific and inherent female virtues, which are significantly different from those truly Christian and deeply democratic principles of life that she was used to since childhood in her native Ukraine. And, becoming a Boyarina, although she obeyed fate, however, she was no longer able to get used to her new life. The fate of poor Princess Hannа from the story by Orest Levytskyi was formed in a different manner. However, not at all because of the imperfection of the then social system, but solely because of her own frivolity and inability to execise her (tremendous) rights. But in “Aeneid” by Ivan Kotliarevskyi, where antique plots were whimsically intertwined with the signs of Cossack life, the remark: “Like a lady of certain sotnyk ...” became virtually the highest mark for one of the goddesses. As the expression goes, it speaks for itself, and the irony about the mention of the sotnyk will be completely inappropriate, given the trace that Bohdan Khmelnytskyi, the former Chygyryn sotnyk and subsequently a Hetman of Ukraine, left in the history of Ukrainian nationality! In the times of Cossacks, men have the opportunity to spend more or less long time with their families too rarely. But they went to a military campaign with peace of mind because from this moment their faithful wives took active roles in all matters – and not only household, but the domesticities too. And, say, not the eldest of their sons, but she herself took part, when necessary, in resolving property or other disputes, defended the interests of their families before the society, and even in court. Moreover, their wives could often ride horses with arms in hands to defend their native homes. Unfortunately, then-Muscovy have introduced serfdom in its most despotic form on intaken Ukrainian lands, combined with her absolutist system of government and public relations which immediately changed the state of Ukrainian women for the worst. And this applied not only to the impoverished and enslaved people, but also to the wealthy and influential sections of the then population. And subsequently Taras Shevchenko became the most sincere voice of a deeply tragic female fate ... Conclusions. Even when then Ukrainians were slowly forgetting about the previous rights and privileges of their women, undeniable documentary and literary evidence remained the mention of them, which in one way or another were connected with the times of Cossacks. So, Ukrainian women of those, already far from us times was not only faithful wives, caring mothers and teachers for their children, real Bereginias of the families, but also a self-sufficient persons, conscious in their place in the society.
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Morgan, Kimberly J. "The Politics of Mothers' Employment: France in Comparative Perspective." World Politics 55, no. 2 (January 2003): 259–89. http://dx.doi.org/10.1353/wp.2003.0013.
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Contemporary theories and typologies of welfare states in Western Europe assume that social democratic parties are the engine behind progressive policies on gender roles and on the participation of women in the labor force. The French case challenges these assumptions—this conservative welfare state, surprisingly, provides an extensive system of public day care along with other forms of support that facilitate mothers' employment. This article explains the existence of the French system through a comparative historical analysis of child care policy in France and other European welfare states. The mainfindingsconcern the role of organized religion in shaping contemporary public day care policies. In contrast to most conservative welfare regimes, the French welfare state has been shaped not by clericalism and Christian democracy but by secularism and republican nationalism—forces that influenced some of the earliest public policies for the education of young children in the late nineteenth and early twentieth centuries and that later affected the founding of the contemporary day care system in the 1970s. In that latter period of propitious economic circumstances, pragmatic policy elites eschewed moralizing critiques of mothers' employment and established a system of financing that has enabled the long-term expansion of public day care. These findings have implications for our understanding of gender politics and welfare regimes in Western Europe. The secularization of political life—not social democratic power—best explains why public policies in France and in many Scandinavian countries have promoted the demise of the traditional family model.
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Pant Pai, Nitika, Jana Daher, HR Prashanth, Achal Shetty, Rani Diana Sahni, Rajesh Kannangai, Priya Abraham, and Rita Isaac. "Will an innovative connected AideSmart! app-based multiplex, point-of-care screening strategy for HIV and related coinfections affect timely quality antenatal screening of rural Indian women? Results from a cross-sectional study in India." Sexually Transmitted Infections 95, no. 2 (October 15, 2018): 133–39. http://dx.doi.org/10.1136/sextrans-2017-053491.
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ObjectivesIn rural pregnant Indian women, multiple missed antenatal screening opportunities due to inadequate public health facility-based screening result in undiagnosed HIV and sexually transmitted bloodborne infections (STBBIs) and conditions (anaemia). Untreated infections complicate pregnancy management, precipitate adverse outcomes and risk mother-to-child transmission. Additionally, a shortage of trained doctors, rural women’s preference for home delivery and health illiteracy affect health service delivery. To address these issues, we developed AideSmart!, an innovative, app-based, cloud-connected, rapid screening strategy that offers multiplex screening for STBBIs and anaemia at the point of care. It offers connectivity, integration, expedited communications and linkages to clinical care throughout pregnancy.MethodsIn a cross-sectional study, we evaluated the AideSmart! strategy for feasibility, acceptability, preference and impact. We trained 15 healthcare professionals (HCPs) to offer the AideSmart! strategy to 510 pregnant women presenting for care to outreach rural service units of Christian Medical College, Vellore, India.ResultsWith the AideSmart! screening strategy, we recorded an acceptability of 100% (510/510), feasibility (completion rate) of 91.6% (466/510) and preference of 73%. We detected 239 infections/conditions (239/510, 46.8%) at the point-of-care, of which 168 (168/239; 70%) were lab confirmed, staged and treated rapidly. Of the 168 confirmed infections/conditions, 127 were anaemia, 11 Trichomonas and 30 hepatitis B virus (HBV) (25 resolved naturally, 5 active infections). Four infants (4/5; 80%) were prophylaxed for HBV and were declared disease-free at 9 months. Recruited participants were young; mean age was 24 years (range: 17–40) and 74% (376/510) were in their second trimester. Furthermore, 95% of the participants were retained throughout their pregnancy.ConclusionThe AideSmart! strategy was deemed feasible to operationalise by HCPs. It was accepted and preferred by participants, resulting in timely screening and treatment of HIV/STIs and anaemia, preventing mother-to-child transmission. The strategy could be reverse-innovated to any context to maximise its health impact.
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Baulo, A. V., and O. V. Golubkova. "The legend of Tan-varp-ekva." VESTNIK ARHEOLOGII, ANTROPOLOGII I ETNOGRAFII, no. 2 (49) (June 5, 2020): 123–34. http://dx.doi.org/10.20874/2071-0437-2020-49-2-11.
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The object of the study is the texts about Tan-varp-ekva, «the tendon twistress», recorded during the 20th c. The majority of the full-text tales has been recorded from the northern Mansi (Lyapin River Basin, Upper Lozva), some folklore stories have been published for various groups of Khanty (Yugan, Middle Ob, Berezovo, Kazym, Upper Purov, Shurishkar); the Nenets legend about the old woman-Sihirtia stands out. The tales mostly split into two plots: the first one is associated with the prohibition to spin veins at night, the second — with changeling and kidnapping of children. The analysis of the key points of the legends has been carried out, the position of the Ob-Ugorsk forest spirit among similar images of the Komi and Russians has been determined. The authors suggest that the village of Lombovozh (Lyapin Mansi) became the place of creation of the folklore storyline, linking it to the presence of a large archaeological site, a medieval settlement. The spread of the legend of Tan-varp-ekva among other Mansi and Khanty groups was the result of migrations. The main plot of the story refers to the introduction of regulations by the Ob Ugrians on inclusion of a daughter-in-law, young women into the foreign cult community. The story with a silver cup explains the rules of entry of a newly manufactured or brought from the outside object into the sphere of worship in the Ob Ugrians. Tan-varp-ekva in the role of a female deity could act as the patro-ness of needlework, as, for the Ob Ugrians, twisting of deer tendon threads was a traditional female work. The stories about Tan-varp-ekva are similar to those of many Russian fairy tales, ballades about mythical spin-stresses, as well as bans on needlework during the night and transition time. Her image has a lot in common with Baba Yaga and with the character of Yoma — her double in Komi (forest spirits, creatures of the lower world, kidnappers of children, cannibals, treasure keepers, treasure givers, «spinning» deities). The motifs of killing and eating of daughter-in-law by the spinstress of tendons can be an allusion of the rite of transition to a new family, when the girl «died» for her former family and left the protection of the spirits-keepers of her family. The popular-Christian layer of views of the Russians and Komi provides material for comparative analysis of mythological con-cepts of Slavic and Finn-Ugric peoples, who for a long period experienced mutual influence on ethnocultural tradi-tions. The function of Tan-varp-ekva as a «twister of tendons» can be secondary, borrowed from neighboring populations, for example, from the Komi, who, together with Orthodoxy, accepted and adapted the popular-Christian beliefs of the Russians.
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Dean, Jonathan. "Christina ScharffRepudiating feminism: Young women in a neoliberal world." Feminist Theory 15, no. 2 (July 14, 2014): 211–13. http://dx.doi.org/10.1177/1464700114529063a.
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Medina-Vicent, Maria. "REPUDIATING FEMINISM: YOUNG WOMEN IN A NEOLIBERAL WORLD." Filanderas, no. 3 (December 11, 2018): 129–32. http://dx.doi.org/10.26754/ojs_filanderas/fil.201833249.
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A través de la recensión de la reedición del trabajo de Christina Scharff, titulado Repudiating Feminism: Young Women in a Neoliberal World, se pretende abrir paso a una reflexión amplia sobre cómo conviven las diferentes identidades feministas en un contexto neoliberal donde las ambigüedades y las contradicciones identitarias están a la orden del día.
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Thompson, David M. "The Ecumenical Network, 1920–48." Studies in Church History. Subsidia 14 (2012): 248–59. http://dx.doi.org/10.1017/s0143045900003987.
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Ecumenical networks are largely taken for granted by those whom they involve. The longer one is active in church life, particularly at national or international level, the more significant they become. The different layers of responsibility and the timespan involved in personal friendships are both integral to any understanding of them. Recent discussion within the WCC about the ‘reconfiguration of the ecumenical movement’ has raised once again the basis of representation in the council, a topic which goes back to some of the earliest discussions about its structure in the mid 1930s. The key issue is the tension between a relatively informal grouping, based on networks of people who already know one another, and a formal structure, based on the official representatives of the churches – which also assumes that its members will be churches rather than Christian associations of various kinds. It is a commonplace of ecumenical historiography that the formation of the WCC depended heavily on a pre-existing network of personal friends. But very often there is relatively little analysis of its nature. In fact, it is inherently difficult to analyse, because the official records give next to no information about it; better sources are letters and memoirs, notwithstanding any personal bias. Such bias may actually be key evidence. This paper uses the discussions about a future WCC in the 1930s as a focus for analysing the networks involved. The issue is well summed up in a letter from Henry van Dusen to William Temple in July 1938 about whether the proposed World Council should be exclusively composed of official church representatives. Van Dusen, who clearly felt personally threatened by this, pleaded for the inclusion of co-opted members, since without them ‘elements of vital importance for the Church’ would never find their way into the Council. The issue of how to secure sufficient women, young prople and the non-ordained has never gone away.