Academic literature on the topic 'Husband Stitch'

We describe a 63-year-old female patient with pure akinesia whose gait was fa cilitated by a handmade converted walking stick. A posterior ventral pallidotomy had been performed, but it did not alleviate symptoms. Her husband made a walking stick with a wire loop at the bottom, perpendicular to the walking direction. When the patient stepped over the loop, the frozen gait was improved. This converted walking stick is easily made and inexpensive. Although the walking stick did not improve the patient's gait radically, use of the converted walking stick effectively improved the patient's daily life because successful treatment of pure akinesia cannot be established.

Opening ParagraphOn that day if you had seen me, you would not have known me; dirty cap with feathers and a long stick, since doesn't fear send a walking stick forward? I put dirty clothes on and I looked like ‘massa’ [my husband]. I even wore plant leaves around my neck so as to make all men [people] put their minds to this [problem].…Today fombuen doesn't march because there isn't trouble but if cows come again they will join! Women know the sound of the whistle and they will leave their cooking pots on the fire. [A Kedjom Ketinguh woman who participated in the 1958 fombuen march to Bamenda]

Women being left behind in the countryside by husbands who migrate to work has been a common phenomenon in China. On the other hand, over time, rural women’s participation in migration has increased precipitously, many doing so after their children are older, and those of a younger generation tend to start migrant work soon after finishing school. Although these women may no longer be left behind physically, their work, mobility, circularity, and frequency of return continue to be governed by deep-rooted gender ideology that defines their role primarily as caregivers. Through the biographical stories of two rural women in Anhui, this article shows that traditional gender norms persist across generations. Yingyue is of an older generation and provided care to her husband, children, and later grandchildren when she was left behind, when she participated in migration, and when she returned to her village. Shuang is 30 years younger and aspires to urban lifestyle such as living in apartments and using daycare for her young children. Yet, like Yingyue, Shuang’s priority is caregiving. Her decisions, which are in tandem with her parents-in-law, highlight how Chinese families stick together as a safety net. Her desire to earn wages, an activity much constrained by her caregiving responsibility to two young children, illustrates a strong connection between income-generation ability and identity among women of the younger generation. These two stories underscore the importance of examining how women are left behind not only physically but in their access to opportunities such as education and income-generating activity.

SUMMARYThe implications of a novel system of seed production for tossa jute (Corchorus olitorius), involving late sowing and intercropping with vegetables, were studied in 1989 and 1990. The greatest jute seed yield was obtained from jute-radish intercropping, where radish yielded 12–13 t ha−1 roots and gave the highest average gross margin, although jute-amaranthus intercropping performed marginally better in 1989. This system of husbandry yielded 3–4 t ha−1 of jute stick for fuelwood, which is of great value to rural households, and proved to be a viable means of producing jute seed, vegetables and fuel.

Subject area Entrepreneurship, internationalization, family-owned business management, strategic management. Study level/applicability MBA/postgraduate management program courses on family business management. The case can be taught at the beginning of the course to acquaint students with the dynamics of family-owned businesses. MBA/postgraduate/undergraduate courses on entrepreneurship. It can be used in the middle of the course to highlight the challenges presented by an entrepreneur due to change in the business environment and macroeconomic scenario. MBA/postgraduate course on strategic management. It can be used at the beginning of the course to introduce strategies for managing and sustaining growth of a business. MBA/postgraduate course on organizational development. It can be used in the middle of the course to help students understand the importance of designing an optimal organizational structure for a family business. Case overview FragraAroma was an Indian fragrance company. Anil Gupta, the Founder and Managing Director of FragraAroma, and his sister Nisha were equal shareholders of the company. With changes in the Foreign Direct Investment Policy in 2013 in India, Anil and Nisha's husband Tarun had different expansion plans for FragraAroma. While Anil was planning to expand FragraAroma internationally, but his sister and her husband wanted diversification of the company's customer segment in the domestic market itself. The case is poised at the juncture, where Anil was facing a labyrinth of critical decisions. Would he go ahead with Tarun's expansion plan or stick to his plan of internationalization? Would his decision affect the harmony of the family? Was there a way that could enable him sailing his family and family business out of the doldrums? Expected learning outcomes This case is primarily about a family business and the dilemmas faced by the owner of that family business. The case captures the challenges faced by a family business in sustaining growth and competitiveness. The case can be used to understand how decisions are taken in a family-owned business. To understand the challenges faced by a family-owned business while developing and implementing its growth strategies. To understand the opportunities and challenges presented to a family-owned businesses when macroeconomic scenarios change. To understand the spillover effects of business decisions on family relations in a typical family-owned business setup. Supplementary materials Teaching notes are available for educators only. Please contact your library to gain login details or email support@emeraldinsight.com to request teaching notes.

My mother, Rusimah Ibrahim relates the thoughts of contemporary mother, living in a petty apartment with her out-of-work husband with her three toddlers, who must take care for the foods, schools, pay the bills and every single thing. The pressure of my mother felt for the half of her life is not a barrier to survive. It is because she held on to a principle that she believed would be able to change the behaviour of my father. As an artist, I took this opportunity to study my own lives and record my experience, in this way which the way I love. In the way that gives evidence. This thesis marked my process of collecting her struggles and suffer into a documented narrative based on my own perspectives and interpretations. This thesis work, I transform her facial’s entire identity into something substantial. As I reflected on the impact and meaning of my mother’s life story as a conduit for the art process, I felt extremely fragmented in my own personal reactions and recollections towards her suffer. Therefore, I treat each painting individually as I respond to her experience and memory that I hold. Moreover, each artwork approaches different stage of her experience. As a painter, I choose watercolour medium as my tools to represent the idea. Somehow I felt increasingly cognizant of how my mother and I became closer and my feelings and attitudes changes toward our relationship started to resemble in my artworks. However, my intention would stick in one agenda which to produced artworks and being honest I personally think that the findings are enticing, nevertheless

There is a growing awareness in the scientific research community of the role that zoological institutions can play in the conservation of threatened or endangered species. Zoos themselves have changed and become more focussed on the contributions they can make to regional conservation objectives, driven in part by the "World Zoo Conservation Strategy" published in 1993. Perth Zoo has committed itself to this strategy and established a collaborative scientific research program with Conservation and Land Management (CALM), WA, to develop captive breeding techniques for a number of Western Australian native species. To achieve this objective, the zoo has established a sub-program known as the Native Species Breeding Program. This consists of 6 specialist keepers who are charged with developing specialised skills in captive husbandry of selected species, and the implementation of research projects. All of the species under study are part of recovery plans, and many of the species are being produced for release under the objectives of those plans and as part of CALM's "Western Shield Project". Mammal species under study are the Numbat, Chuditch, Dibbler, Djoongari (Shark Bay Mouse) and the Wopilkara (Greater Stick Nest Rat). Currently, Chuditch, Numbats and Djoongari bred in captivity have been the subject of re-introduction programs. The results of these breeding programs and the subsequent releases of selected species into different habitats in Western Australia will be presented, along with a discussion of the issues which relate to the limitations of captive breeding as a conservation tool.

AbstractThe partner in the PKM program is the group of working housewives at Amal Tani Plantation village, Sirapit District, Langkat Regency. Based on the observation in the village, there are a lot of palm sticks wastes from the palm plantation. The interview carried out to the creative housewives resulted in some problems that they face, namely: (1) their husbands work only as the labor in the palm plantation, so the income is not sufficient for the family, (2) the knowledge of the women about the palm sticks waste from the palm plantation is still low, (3) the knowledge in business management is still low as well, (4) there are no special production tools in making tissue boxes, bags, and purses. The solutions proposed to solve the problem of the partner are: (1) empowering the group of creative housewives by using the resources in the village such as the sicks waste from the palm plantation for gardening rib-broom, bedroom rib- broom, plates, fruit basket, mineral water container, bag, and purse. (2) training about the rib waste from the palm plantation and the accompaniment followed-up by the practice to process the sticks waste from the palm plantation by presenting a competent source, (3) training and the accompaniment of business management in marketing and accounting, (4) providing the production tools and design making and the other kinds of handicraft made of rib waste from the palm plantation. The success of the service program will be measured from the output, such as: (1) the guidance of using the sticks waste from the palm plantation to become the gardening rib broom, bedroom rib broom, plate, fruit basket, tissue box, purse and bag, (2) product innovation from the sticks waste of the palm plantation, such as the yard broom, bedroom broom, plate, fruit basket, tissue box, purse and bag, (3) the report of the financial transaction in the cash book, (4) production tools to make the tissue box, purse, and bag by using ATBM.Keywords: Empowerment, Accompaniment, Palm Stick Waste, Product Innovation.

The task undertaken in this book, the development of a “third approach”to the issue of women’s oppression superceding both feminism and traditionalism,is much needed and much neglected in the Islamic movement.Specifically, Ahmad analyzes the impact of the introduction of hudud (Islamicpenal code) laws in Pakistan and makes policy recommendations for theirreform. Although his analysis is not limited in usefulness to Pakistan, it islimited, however, by several shortcomings in argument, structure, and language.Ahmad’s strong points emerge in his empirical study of Pakistani familylaw. While he attempts to refute the criticism that the hudud laws discriminateagainst women, he also recognizes that the application of these laws in alegal patchwork fraught with contradictions has not helped women. For example,the Family Laws Ordinance of 1961 requires all marriages to be officiallyreported but, with common and Islamic opinion being contrary, thislaw is frequently neglected. So when the hudud laws of 1979 made adulterypunishable, women living in Islamic but unreported marriages were reportedfor adultery by vengeful ex-husbands. This particular problem would be solved,Ahmad argues, by punishing such men for slander, a neglected aspect ofthe Shari‘ah’s approach to adultery which is to women’s advantage. He arguesfor an end to “this vicious circle of immediacy, adhocism and temporarysolutions” (p. 48) in the application of the Shari‘ah, and for a more creative,comprehensive reform. His use of statistics from Pakistani courts is an attemptto ground his analysis in the living reality of Pakistani women, anattempt which is only infrequently made by Islamist writers on women’s issues,who usually hide behind obscure generalizations about the ideal society.It is also edifying to see an Islamist writer admit that “we should notdoubt the intent and motive of those who talk on these issues and take adifferent position” (p. 11). Too often this debate over the status of womenresults in bitter and useless finger-pointing in which the advocates of changein women’s conditions are labelled “Western,” as if one had to be Westernto see anything exploitative about the present treatment of Muslim women.Unfortunately, Ahmad does not stick to his promise and succumbs to a defensivediatribe against his ideological opponents, calling them ‘‘crypto-colonialists’’and emphasizing their emergence from the upper classes. The same charge ...

Ce projet analyse le mémoire hybride Mean de Myriam Gurba et la nouvelle « The Husband Stitch » de Carmen Maria Machado en se concentrant sur différentes itérations de monstruosité féminine dans des récits portant sur la culture du viol. Je démontre comment les corps féminins codés comme monstrueux deviennent le site d’un contre-discours qui perturbe et élargi les conceptions sociales qui sont faites de la violence sexuelle. Les écrits de Nathalie Wilson et Sara Ahmed informent la théorisation des monstres et de leurs rôles prescrits, tandis que les idées de corporéalité, embodiment, et abjection illuminent les possibilités représentatives du corps féminin et insistent sur ses capacités comme agent de changements culturels. Le premier chapitre examine la notion de corporéalité à travers différentes descriptions des traitements du corps féminin monstrueux. Les concepts d’embodiment et d’abjection signalent l’impact de la culture du viol sur le corps, considèrent tous les espaces comme potentiellement dangereux, et illustrent les similarités entre l’acte physique de viol et certaines techniques narratives. Le deuxième chapitre analyse la multiplicité de façons de régulariser le corps féminin monstrueux et de le subjuguer à des fins patriarcales. Par la juxtaposition délibérée de plusieurs moments clés à l’inclusion de cautionary tales subversifs, la nouvelle élabore une épistémologie radicalement politisée. Dans ce chapitre, l’abjection est perçue comme une technique expérimentale qui dérange la conception que le lecteur se fait de sa propre corporéalité et subjectivité.<br>This thesis analyzes Myriam Gurba’s hybrid memoir Mean and Carmen Maria Machado’s short story “The Husband Stitch” through a focus on different iterations of female monstrosity in narratives about rape culture. I demonstrate how female bodies coded as monstrous become the site of a counter-discourse that disrupts and enlarges the social conceptions of sexual violence. The writings of Nathalie Wilson and Sara Ahmed inform the theorization of monsters and their prescribed roles, while the ideas of corporeality, embodiment, and abjection engage the representative possibilities of the female body and insist on its possibilities as agent of cultural change. The first chapter examines the notion of corporeality through different descriptions of the treatment of the monstrous female body. The concepts of embodiment and abjection signal the impact of rape culture on the body, consider all spaces as potentially dangerous, and illustrate the similarities between the physical act of rape and certain narrative techniques. The second chapter analyzes the multiple ways of regularizing the monstrous female body and of subjugating it for patriarchal purposes. Through the deliberate juxtaposition of several key moments with the inclusion of subversive cautionary tales, the short story elaborates a radically politicized epistemology. In this chapter, abjection is understood as an experimental technique that disturbs the reader’s conception of their own corporeality and subjectivity.

This chapter considers the complex relationship between gender and Islamic political thought through a few snapshots: the Qur'an, female contemporaries of Muhammad, medieval Islamic scholarship, and modern Muslim women. Several women are mentioned in the Qur'an, some of whom demonstrate a strong independent spirit. They are held responsible for their own salvation, apart from their husbands or male relatives. The independent personalities of women who appear in the Qur'an are reflected in the stories of early Muslim women as recorded in Islamic history. Muhammad's wives played key political roles during the lifetime of Muhammad and the early generations of Islam. In the modern period, “Muslim women” as an abstract, essentialized entity has become a measuring stick for “progress” as well as an embodiment of “authentic” Islamic values.