Journal articles: 'Greek women'

1

Foley, Helene P. "Greek Women." Classical Review 55, no. 1 (March 2005): 209–11. http://dx.doi.org/10.1093/clrevj/bni115.

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2

Cahill, Jane, Mary R. Lefkowitz, Nicole Loraux, and Anthony Forster. "Women in Greek Myth." Phoenix 43, no. 2 (1989): 165. http://dx.doi.org/10.2307/1088216.

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Properzio, Paul, and Mary R. Lefkowitz. "Women in Greek Myth." Classical World 81, no. 1 (1987): 56. http://dx.doi.org/10.2307/4350142.

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4

Keuls, Eva C., and Mary R. Lefkowitz. "Women in Greek Myth." American Historical Review 93, no. 2 (April 1988): 394. http://dx.doi.org/10.2307/1859934.

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5

Hood, David, Marjorie Lightman, and Benjamin Lightman. "Ancient Greek and Roman Women." History Teacher 34, no. 3 (May 2001): 405. http://dx.doi.org/10.2307/3054356.

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Koulouris, I. C., D. Mastorakis, K. Mamalis, D. Manousidis, A. Makris, G. Kaskanis, and E. Kataxaki. "BMI and postmenopausal greek women." Bone 47 (June 2010): S181. http://dx.doi.org/10.1016/j.bone.2010.04.425.

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Zaharof, A. K., C. Petrogiannopoulos, I. Panagopoulos, N. Papageorgiou, and J. Poulikakos. "Cardiovascular diseases in Greek women." Atherosclerosis 115 (June 1995): S112. http://dx.doi.org/10.1016/0021-9150(95)96677-k.

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A. Morse, Carol, and Voula Messimeri-Kianidis. "Issues of Women Carers in Australian-Greek Families." Australian Journal of Primary Health 4, no. 3 (1998): 203. http://dx.doi.org/10.1071/py98050.

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Several myths prevail regarding family-based caregiving in migrant groups from non-English-speaking backgrounds (NESB): i) a low need for formal services because of extensive family networks (i.e. informal assistance); ii) NESB groups prefer to 'look after their own' to a greater extent than do Anglo-Australian communities; and iii) caregiving is a 'natural' role for women in migrant families. In 1995 a survey was undertaken of 150 care-giving families in the Australian Greek community in Melbourne, identified from the register of the Australian Greek Welfare Society (AGWS), matched by age and gender with 150 Australian Greeks with no caregiving roles. Health status and social experiences were examined of providing family-based caregiving for a co-resident member with developmental delay, physical and/or mental disorder or frail age.

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9

Thonemann, P. "The Women of Akmoneia." Journal of Roman Studies 100 (July 5, 2010): 163–78. http://dx.doi.org/10.1017/s0075435810000110.

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ABSTRACTThis article is the first publication of a Greek inscription from Akmoneia in Phrygia, dated to a.d. 6/7. The monument is an honorific stele for a priestess by the name of Tatia, and was voted by a body of ‘Greek and Roman women’. As a document of collective political activity by a female corporate group, the inscription has no real parallels in either the Greek or Roman world. The monument is set in the context of the Roman mercantile presence in central Phrygia in the late Republican and early Imperial periods, and some proposals are offered concerning the identity and significance of the honouring body.

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Lardas, Konstantinos. "The Mourning Songs of Greek Women." College English 49, no. 1 (January 1987): 37. http://dx.doi.org/10.2307/377788.

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11

Georgalidou, Marianthi. "Addressing women in the Greek parliament." Journal of Language Aggression and Conflict 5, no. 1 (October 2, 2017): 30–56. http://dx.doi.org/10.1075/jlac.5.1.02geo.

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Abstract In accordance with numerous studies highlighting aspects of political and parliamentary discourse that concern the rhetoric of political combat, verbal attacks and offensive language choices are shown to be rather common in the context of a highly adversarial parliamentary system such as the Greek. In the present study, however, the analysis of excerpts of parliamentary discourse addressed to women reveals not just aspects of the organization of rival political encounters but, as far as female MPs are concerned, aggressive and derogatory forms of speech that directly attack the gender of the addressees. Drawing on data from video-recordings, the official proceedings of parliamentary sittings, and the media (2012–2015), the present study investigates aggressive/sexist discourse within this context. The theoretical issues addressed concern the impoliteness end of the politeness/politic speech/impoliteness continuum in the light of extreme cases of conflict in political/parliamentary discourse.

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12

HUGHES, ALAN. "AI DIONYSIAZUSAI: WOMEN IN GREEK THEATRE." Bulletin of the Institute of Classical Studies 51, no. 1 (December 1, 2008): 1–27. http://dx.doi.org/10.1111/j.2041-5370.2008.tb00272.x.

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Savvouras, O., G. Goumalatsos, P. Belitsos, N. Goumalatsos, K. Kallianidis, and A. Antsaklis. "BONE DENSITY IN GREEK PERIMENOPAUSAL WOMEN." Maturitas 63 (May 2009): S88. http://dx.doi.org/10.1016/s0378-5122(09)70349-4.

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14

Demoussis, Michael, and Nicholas Giannakopoulos. "Employment dynamics of Greek married women." International Journal of Manpower 29, no. 5 (August 15, 2008): 423–42. http://dx.doi.org/10.1108/01437720810888562.

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15

DIKAIOU, M., D. SAKKA, and M. HARITOS-FATOUROS. "Maternal Attitudes of Greek Migrant Women." International Migration 25, no. 1 (March 1987): 73–86. http://dx.doi.org/10.1111/j.1468-2435.1987.tb00126.x.

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16

Christodoulakos, George, Irene Lambrinoudaki, Demetrios Rizos, Andreas Alexandrou, Apostolos Kountouris, and George Creatsas. "Endogenous sex steroids and circulating homocysteine in healthy Greek postmenopausal women." HORMONES 5, no. 1 (January 15, 2006): 35–41. http://dx.doi.org/10.14310/horm.2002.11166.

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17

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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18

Kenna, Margaret E. "Heroines, Hysterics and Ordinary Women: Representations of Greek Women Exiles." South European Society and Politics 6, no. 3 (December 2001): 1–32. http://dx.doi.org/10.1080/714004955.

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19

Minoglou, Ioanna Pepelasis. "Women and Family Capitalism in Greece, c.17801940." Business History Review 81, no. 3 (2007): 517–38. http://dx.doi.org/10.1017/s0007680500036709.

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Women have been important contributors to Greek mercantilism since the time of the economic migration that occurred at the end of the eighteenth century, and they were deeply involved in Greek capitalist development. Their role was particularly pronounced due to the predominance of the family in Greek society and business. Diaspora women operated as keepers of the internationally dispersed Greek clan, while their counterparts in mainland Greece perpetuated and strengthened the local family network.

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20

Levko, Oleksandr, and Yuliia Chukhno. "Verbal Representation of Misogynistic Ideas in Ancient Greek Proverbs." Studia Linguistica, no. 13 (2018): 173–83. http://dx.doi.org/10.17721/studling2018.13.173-183.

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The article deals with Ancient Greek aphorisms and gnomes representing the notion of woman, with a particular focus on the proverbs with misogynistic meaning. As a result of our analysis, it was found out that out of four thousand Ancient Greek proverbs under study only sixty-five units verbalize the notion of woman, making up 1.6% of the total count. Some of these proverbs represent the idea of female character, while others are related to the social role of women as wives. It is determined that the proverbs under study reveal the misogynistic perception of woman through the prism of a masculine point of view. The proverbs convey the idea of feminine nature’s imperfection and the deficiency of feminine character. Women come across as unrestrained, talkative, treacherous, insidious, cunning, vindictive, greedy, that is, as ones who constantly threaten the mental balance and the possessions of their husbands. “Woman” and “femininity” are envisaged as attributes of defective character traits. As a result of the analysis of the lingual material, it was concluded that the negative features attributed to the female nature are trickery, deceitfulness, frivolity, vengeance, authoritativeness, fierceness, talkativeness, intrusiveness, envy, laziness, cowardice, greed, vulgarity, indecision, shamelessness, temptation, boastfulness, unfairness and inability to manage the household. Only a small number of the proverbs under study convey the idea of marriage and the role of women as wives and mistresses of the house. Marriage is only a forced act for a man, which has as a purpose the birth of rightful citizens of the polis. Therefore, a woman in Ancient Greek lingual model of the world appears as καλὸν κακόν “good / necessary evil” in view of her role in procreation. The study reveals that the origins of misogynistic ideas can be traced back to mythical Pandora, who was considered to be responsible for the inception of the world’s evil and suffering of humanity. Misogynistic notions are also common in fiction, as well as philosophical and medical literature of Ancient Greece. In the works of Aristotle and Hippocrates, the inequality of women and men is substantiated. A woman is seen as inferior to man, which is allegedly evident in the mental nature of each, as well as the structure of their bodies and even their role in the childbirth.

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21

Naziri, D., and A. Tzavaras. "Mourning and Guilt among Greek Women Having Repeated Abortions." OMEGA - Journal of Death and Dying 26, no. 2 (March 1993): 137–44. http://dx.doi.org/10.2190/l0a6-3j36-um50-mk5t.

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Repeated abortion as a contraceptive method still remains very popular even among married women in modern Greece. This article presents the results of a clinical study concerning the bereavement process of Greek women after abortion. According to these data, illustrated by two clinical vignettes, strong identificatory tendencies are observed on both the mother and father images, and, thus, abortion might be a replacement and/or displacement of a reparatory character in relation to the “family romance” of each woman. It has therefore been argued that in several cases of repeated abortion, mourning and guilt do not only refer to a murdered and lost “person-fetus” but principally to the death and the loss of an object of ambiguous desire.

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22

Aboelazm, Ingy. "Africanizing Greek Mythology: Femi Osofisan’s Retelling of Euripides’the Trojan Women." European Journal of Language and Literature 4, no. 1 (April 30, 2016): 87. http://dx.doi.org/10.26417/ejls.v4i1.p87-103.

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Nigerian writer Femi Osofisan’s new version of Euripides' The Trojan Women, is an African retelling of the Greek tragedy. In Women of Owu (2004), Osofisan relocates the action of Euripides' classical drama outside the walls of the defeated Kingdom of Owu in nineteenth century Yorubaland, what is now known as Nigeria. In a “Note on the Play’s Genesis”, Osofisan refers to the correspondences between the stories of Owu and Troy. He explains that Women of Owu deals with the Owu War, which started when the allied forces of the southern Yoruba kingdoms Ijebu and Ife, together with recruited mercenaries from Oyo, attacked Owu with the pretext of liberating the flourishing market of Apomu from Owu’s control. When asked to write an adaptation of Euripides’ tragedy, in the season of the Iraqi War, Osofisan thought of the tragic Owu War. The Owu War similarly started over a woman, when Iyunloye, the favourite wife of Ife’s leader Okunade, was captured and given as a wife to one of Owu’s princes. Like Troy, Owu did not surrender easily, for it lasted out a seven-year siege until its defeat. Moreover, the fate of the people of Owu at the hands of the allied forces is similar to that of the people of Troy at the hands of the Greeks: the males were slaughtered and the women enslaved. The play sheds light on the aftermath experiences of war, the defeat and the accompanied agony of the survivors, namely the women of Owu. The aim of this study is to emphasize the play’s similarities to as well as shed light on its differences from the classical Greek text, since the understanding of Osofisan’s African play ought to be informed by the Euripidean source text.

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23

Donlan, Walter, and Synnve des Bouvrie. "Women in Greek Tragedy: An Anthropological Approach." Classical World 86, no. 2 (1992): 143. http://dx.doi.org/10.2307/4351259.

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24

Goff, Barbara, and Synnove Des Bouvrie. "Women in Greek Tragedy: An Anthropological Approach." American Journal of Philology 113, no. 4 (1992): 627. http://dx.doi.org/10.2307/295546.

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25

Dunk, Pamela. "Greek women and broken nerves in montreal." Medical Anthropology 11, no. 1 (May 1989): 29–45. http://dx.doi.org/10.1080/01459740.1989.9965980.

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26

Hughes, Kate. "Women and war: The Greek Cypriot experience." Women: A Cultural Review 8, no. 1 (March 1997): 81–88. http://dx.doi.org/10.1080/09574049708578297.

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27

Seaford, Richard. "The imprisonment of women in Greek tragedy." Journal of Hellenic Studies 110 (November 1990): 76–90. http://dx.doi.org/10.2307/631733.

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In Kreon's famous edict in Sophokles' Antigone the punishment for attending to the dead Polyneikes is death by public stoning (36). In the event,at the climax of his bitter argument with his son Haimon, who is betrothed to Antigone, Kreon threatens to have Antigone killed in front of Haimon's eyes (760–1). But when Haimon then angrily departs, Kreon orders Antigone to be imprisoned in a deserted place, underground in the rock, with a little food (773–5). Various motives have been suggested for this change of penalty, e.g. that the city may not want to cooperate in the stoning of Antigone. But the main factor must be the aptness of imprisonment underground for the specific case of Antigone. As Kreon himself ironically puts it, ‘there she can ask Hades to save her from death, Hades who is the only god she reveres’ (777–8). Imprisonment underground, in what is described as a tomb, suits the crime of one who has seemed too devoted to Hades, and produces the complementary inversions described by Teiresias (1068–71): the dead Polyneikes is above the earth, while the living Antigone is below, in a tomb.

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28

Soleim, Vigdis. "A Greek dream — to render women superfluous." Social Science Information 25, no. 1 (March 1986): 67–82. http://dx.doi.org/10.1177/053901886025001005.

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29

WILMER, STEVE. "Women in Greek Tragedy Today: A Reappraisal." Theatre Research International 32, no. 2 (July 2007): 106–18. http://dx.doi.org/10.1017/s0307883307002775.

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Reacting to the concerns expressed by Sue-Ellen Case and others that Greek tragedies were written by men and for men in a patriarchal society, and that the plays are misogynistic and should be ignored by feminists, this article considers how female directors and writers have continued to exploit characters such as Antigone, Medea, Clytemnestra and Electra to make a powerful statement about contemporary society.

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30

Athanassoula-Reppa, Anastasia, and Manolis Koutouzis. "Women in Managerial Positions in Greek Education." education policy analysis archives 10 (January 31, 2002): 11. http://dx.doi.org/10.14507/epaa.v10n11.2002.

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This article deals with the under-representation of women in managerial positions in Greece. While substantial progress has been made in terms of the legal framework that ensures equal rights to both men and women in the country, evidence shows that there are barriers that inhibit women from pursuing and taking such positions, resulting to covert discrimination. This occurs despite the dominance of women in Greek education. We regard that kind of discrimination as a democratic deficit; it contradicts the notion of "democratic citizenship." Although we do not advocate a quota system, we stand for implementation of basic democratic principles, which could prevent such discrimination.

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31

Papaligoura, Zaira, Danai Papadatou, and Thalia Bellali. "Surrogacy: The experience of Greek commissioning women." Women and Birth 28, no. 4 (December 2015): e110-e118. http://dx.doi.org/10.1016/j.wombi.2015.07.005.

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32

Patsalidis, Savas. "Greek Women Dramatists: The Road to Emancipation." Journal of Modern Greek Studies 14, no. 1 (1996): 85–102. http://dx.doi.org/10.1353/mgs.1996.0014.

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33

Alexiou, Margaret, and Gail Holst-Warhaft. "Voices of Greek Women: Two Introductory Comments." Journal of Modern Greek Studies 9, no. 2 (1991): 141–43. http://dx.doi.org/10.1353/mgs.2010.0220.

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34

Pollis, Adamantia. "Greek Women in Resistance (review)." Journal of Modern Greek Studies 5, no. 2 (1987): 288–90. http://dx.doi.org/10.1353/mgs.2010.0340.

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35

Krstevska, Vesna, and Saše Tasev. "Towards Mary R. Lefkowitz, Women in Greek Myth." Identities: Journal for Politics, Gender and Culture 1, no. 1 (January 1, 2001): 253–56. http://dx.doi.org/10.51151/identities.v1i1.33.

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Author(s): Vesna Krstevska | Весна Крстевска Title (English): Towards Mary R. Lefkowitz, Women in Greek Myth Title (Macedonian): Кон Mary R. Lefkowitz, Women in Greek Myth Translated by (Macedonian to English): Saše Tasev | Саше Тасев Journal Reference: Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 1 (Summer 2001) Publisher: Research Center in Gender Studies - Skopje and Euro-Balkan Institute Page Range: 253-256 Page Count: 4 Citation (English): Vesna Krstevska, “Towards Mary R. Lefkowitz, Women in Greek Myth,” translated from the Macedonian by Saše Tasev, Identities: Journal for Politics, Gender and Culture, Vol. 1, No. 1 (Summer 2001): 253-256. Citation (Macedonian): Весна Крстевска, „Кон Mary R. Lefkowitz, Women in Greek Myth“, Идентитети: списание за политика, род и култура, т. 1, бр. 1 (лето 2001): 253-256.

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36

Kouroutsidou, M., and S. M. Kakarouna. "The Phenomenon of Femicide and the Greek Experience." European Journal of Humanities and Social Sciences 1, no. 5 (September 21, 2021): 23–26. http://dx.doi.org/10.24018/ejsocial.2021.1.5.130.

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In an effort of definition, femicide refers to the intentional murder of a woman, because she is a woman, or she defines herself as a woman. The term “femicide” was introduced by feminist writer and activist Diana Russell, who used it in the 1970s to refer, in an alternative way, to the homicide with female victims, giving it a specific meaning. The use of the term by Russell was motivated by the political intention to showcase discriminations, inequalities, and systematic violence against women, which, in extreme cases, leads to their death.

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37

Wortley, John. "Aging and the Aged in “The Greek Anthology”." International Journal of Aging and Human Development 47, no. 1 (January 1, 1998): 53–68. http://dx.doi.org/10.2190/uccb-v22t-5rgy-n9t1.

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A large collection of short Greek poems made in the tenth and eleventh centuries at Constantinople contains items ranging back many centuries. These shed some light on many aspects of Hellenic life and attitudes, but light of what validity it is hard to be certain as these poems are to a certain extent literary conceits. Insofar as they are more than that, they reflect some interesting attitudes to aging and the aged, especially women. They reflect (for instance) scorn for the woman who used to trade the charms which she has now outlived, but a surprising degree of affection for the elderly woman who has aged gracefully and retained her lover's devotion. They reflect the qualms and fears of the man who perceives the onset of old age, the anger of the one who fights against it, and the calm of him who is resigned to it. They provide some evidence of the ills that drove working men and women into retirement and some rare evidence of what constituted a working life, at least for charioteers.

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Petsalis-Diomidis, Alexia. "Pottery workers, ‘the Ladies’, and ‘the Middling Class of people’: production and marketing of ‘Etruscan and Grecian vases’ at Wedgwood c.1760–1820*." Bulletin of the Institute of Classical Studies 63, no. 1 (June 1, 2020): 34–53. http://dx.doi.org/10.1093/bics/qbaa006.

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Abstract Collections of Greek vases, and their reproductions in the form of luxury publications and vessels displayed atop bookshelves in libraries, were the domain of male elites in eighteenth- and nineteenth-century Britain. Less well explored is the consumption of creative reproductions of Greek vases by elite and ‘middling’ women, and the participation of women across the social spectrum in the production of ceramics inspired by Greek vases. This article uses the Wedgwood archive to tell such stories. The subjects range from aristocratic designers through paintresses to women doing the hard labour of wedging. It argues for the importance of recognizing these engagements with Greek vases as part of the history of the reception of Greek vases in Britain. It explores the way that gender and class constrained the kind of contact women had with these materials, and it puts forward an interpretation of these engagements as independent embodied knowledge of Greek vases.

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Bangasin, Alneza M. "The Fridging of Selected Female Characters in Greek Mythology." Journal of Women Empowerment and Studies, no. 26 (October 10, 2022): 8–18. http://dx.doi.org/10.55529/jwes.26.8.18.

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This study deals with the selected female characters from Greek Mythology. The selected female characters are analysed according to the trope Women in Refrigerator. Descriptive qualitative analysis has been employed in this study. The following female characters analysed in this study are Medea, Medusa, Arethusa, Andromeda, Danaë, Daphne, Eurydice, Antigone, Helen, and Cassandra. The aforementioned characters possess the trait of a fridged woman trope. These women have been, in one way, or another, killed, abused, and or depowered to serve the character of a male protagonist thereby reducing their characters as a plot device leaving no room for character development. This study is beneficial to enthusiasts of literature specifically the following: students, educators, and future researchers. This research will help readers to view female characters under the spotlight of the trope, Women in Refrigerator. The researcher suggests that authors be made aware of the aforementioned trope so that they do not compose their characters in this manner.

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40

Silk, M. S. "Heracles and Greek Tragedy." Greece and Rome 32, no. 1 (April 1985): 1–22. http://dx.doi.org/10.1017/s0017383500030096.

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Heracles was the greatest and the strangest of all the Greek heroes. A long list of superhuman acts of strength and courage stood to his name, and above all else the famous twelve labours, which began with the killing of the Nemean lion and.ended in the capture of the monstrous watchdog Cerberus in Hades. He was a great slayer of monsters, also a great civilizer, founding cities, warm springs, and (as Pindar was fond of reminding his audiences) the Olympic festival. He suffered prodigiously, and he maintained prodigious appetites, for food, drink, and women. He may have had friends, but none close (as, say, Patroclus and Achilles were close), but he did have one implacable and jealous enemy, the goddess Hera. He had two marriages: the first set of wife and children he killed in a fit of madness; the second brought about his own death. He was the son of a mortal woman, Alcmena, and the god Zeus, with Amphitryon as a second, mortal, father; and after his death (by most accounts) he became a god himself and lived on Olympus.

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41

Deretic, Irina. "Ksenija Atanasijevic on the women philosophers and the woman question in ancient philosophy." Theoria, Beograd 59, no. 4 (2016): 93–109. http://dx.doi.org/10.2298/theo1604093d.

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In this paper, I will attempt to interpret critically two mutually linked aspects of the philosophical work of Ksenija Atanasijevic. That is to say, my study will focus both on her elucidation of the ?emancipation of women? in Plato and Rufus, and on the life and work of the Greek women philosophers. Among these topics, the most important one is Plato?s argument in favor of the ?women?s emancipation?, which produced many controversial and mutually opposed interpretations. I will attempt to examine the interpretation of Ksenija Atanasijevic by comparing and contrasting it with the most relevant interpretations of this part of Republic. The purpose of this critical analysis is to establish how adequate and relevant Ksenija Atanasijevic?s readings of proto-feminist reflections of Plato and Rufus are, as well as that of Greek women philosophers.

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Zakrzewski, Helena, and Yvonne Y. Chen. "Women in Research." Eureka 4, no. 1 (July 28, 2014): 4–6. http://dx.doi.org/10.29173/eureka22823.

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From the Greek Mathematician Hypatia to Chemistry Nobel Prize winner Dr. Ada Yonath, women have made valuable contributions to Science for thousands of years. However, today some girls are held back by the gender stereotype that women are not good at science. To work to break the stereotype, we interviewed three women in research: Meagan Lyszczyk from Chemistry, Maddy Wang from Computing Science, and Yvonne Wong from Psychology. While they each come from different scientific disciplines, they are all splendid examples of women in research. We hope that these womens’ stories and advice can inspire and encourage more students to become involved in research, especially those young women who want to but are afraid to.

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Boubara, Ada. "EMANCIPAZIONE FEMMINILE IN GRECIA E INFLUENZE STRANIERE. IL CASO DI KALLIRROI PARREN." RAUDEM. Revista de Estudios de las Mujeres 2 (May 22, 2017): 190. http://dx.doi.org/10.25115/raudem.v2i0.597.

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The purpose of this paper is to examine the early beginnings of women’s emancipation in Greece. The rise of such a new consciousness was undoubtedly slow in the Greek context as the four century Ottoman rule had placed the female figure in a clearly subservient and passive role. The main focus of the essay is on the admirable writings and social activities of Kallirroi Parren, one of those Greek pioneering women who devoted their lives to the improvement of the position of the woman in a community still so largely connected with the past and not yet prepared to accept changes. Kallirroi Parren was fully aware of such boundaries and claimed for a moderate authonomy. Furthermore, the essay draws a parallel between the characters of Parren’s most meaningful book, Η Χειραφετημένη (The Emancipated Woman), with some of the characters described by Angelica Palli Bartolommei in her Racconti (Short Stories). The aim is to demonstrate how these distinguished women – one Greek and the other of Greek origin, whose family had moved to Italy – were sharing the same view on women’s rights although dwelling in different countries. In other words, two distinctive personalities but one single voice. The study ends by quoting the date and the causes of Parren’s death in order to honor the life of a woman who paved the way of women’s liberation in Greece, a path which was later followed by many other women who, like the great Cretean, made of such a battle a way of life.

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Prins, Yopie. "“LADY'S GREEK” (WITH THE ACCENTS): A METRICAL TRANSLATION OF EURIPIDES BY A. MARY F. ROBINSON." Victorian Literature and Culture 34, no. 2 (August 25, 2006): 591–618. http://dx.doi.org/10.1017/s1060150306051333.

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How to map women's poetry at the end of the nineteenth century was a question already posed by Vita Sackville-West in 1929, in her essay, “The Women Poets of the 'Seventies.” She speculated that the 1870s “perhaps might prove the genesis of the literary woman's emancipation,” as a time of transition when “women with a taste for literature” could follow the lead of Victorian poetesses like Elizabeth Barrett Browning, while also leading women's poetry forward into the future (111). According to Sackville-West, “Mrs. Browning” seemed an exemplary woman of letters to this generation, because “she had been taught Greek; her father had been a man of culture; and she had married a poet” (112). With the formation of women's colleges and the entry of women into higher education, however, another generation of literary women was emerging. What distinguished these new women of letters was a desire for classical education independent of fathers and husbands, demonstrating an independence of mind anxiously parodied byPunchmagazine: The woman of the future! she'll be deeply read, that's certain,With all the education gained at Newnham or at Girton;Or if she turns to classic tomes, a literary roamer,She'll give you bits of Horace or sonorous lines from Homer.Oh pedants of these later days, who go on undiscerningTo overload a woman's brains and cram our girls with learning,You'll make a woman half a man, the souls of parents vexing,To find that all the gentle sex this process is unsexing. As quoted by Sackville-West in her essay (114), this parody is an equivocal tribute to the generation of women just before her own. Although (in her estimation) the women poets of the seventies produced “nothing of any remarkable value,” nevertheless she admired their intellectual ambition: “a general sense of women scribbling, scribbling” was the “most encouraging sign of all” that the woman of the future was about to come into being, as an idea to be fulfilled by the New Woman of thefin de siècle(131).

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IAKOVIDOU, OLGA, STAVRIANI KOUTSOU, and MARIA PARTALIDOU. "WOMEN ENTREPRENEURS IN THE GREEK COUNTRYSIDE: A TYPOLOGY ACCORDING TO MOTIVES AND BUSINESS CHARACTERISTICS." Journal of Developmental Entrepreneurship 14, no. 02 (June 2009): 165–79. http://dx.doi.org/10.1142/s1084946709001211.

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Differences between male and female entrepreneurs provide compelling reasons to study the latter separately. Especially in rural areas, research shows that women are a remarkable and unexplored source of the labor force. Nevertheless, few researchers have examined rural women and the issues pertaining to their entrepreneurship separately. The contribution of this study to the debate of women entrepreneurship is the closer examination of women in Greek rural areas. This research aims to examine factors that must be considered independently with recognition to the variances of rural areas with different geomorphologic and economic profiles. The characteristics of women entrepreneurship in Greek rural areas and the women's motives for the undertaking of the entrepreneurial activity are used to identify a typology of women entrepreneurs in the Greek countryside.

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Georgiadou, Keratso, Gerassimos Kekkeris, and Mary Kalantzis. "Roma Women in Greek Thrace: Becoming Computer Literate." International Journal of Interdisciplinary Social Sciences: Annual Review 2, no. 4 (2007): 543–50. http://dx.doi.org/10.18848/1833-1882/cgp/v02i04/52391.

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Ridgway, Brunilde Sismondo. "Ancient Greek Women and Art: The Material Evidence." American Journal of Archaeology 91, no. 3 (July 1987): 399. http://dx.doi.org/10.2307/505361.

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Rydberg-Cox, Jeff. "Ancient Greek Women in Filmby Konstantinos Nikoloutsos, ed." Women's Studies 45, no. 3 (April 2, 2016): 303–5. http://dx.doi.org/10.1080/00497878.2016.1151740.

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Chrysagi, D., N. Giorgogiannis, P. Filippou, G. Kalabalikis, and A. Papadimitriou. "MENOPAUSE AND QUALITY OF LIFE IN GREEK WOMEN." Maturitas 63 (May 2009): S101. http://dx.doi.org/10.1016/s0378-5122(09)70405-0.

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Augoulea, A., K. Kazani, E. Tsoka, P. Thoda, V. Gregoriou, L. Aravantinos, and I. Lambrinoudaki. "162 CLIMACTERIC SYMPTOMS IN RECENTLY POSTMENOPAUSAL GREEK WOMEN." Maturitas 71 (March 2012): S65—S66. http://dx.doi.org/10.1016/s0378-5122(12)70273-6.

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Journal articles on the topic 'Greek women'

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