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Journal articles on the topic 'Young Women's Christian associations'
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1
Chinnadorai, Leila. "Young Women's Christian Association." Journal of Adolescent Health 13, no. 5 (1992): 424–25. http://dx.doi.org/10.1016/1054-139x(92)90047-f.
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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 (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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Beaumont, Caitríona. "Fighting for the ‘Privileges of Citizenship’: the Young Women's Christian Association (YWCA), feminism and the women's movement, 1928–1945." Women's History Review 23, no. 3 (2014): 463–79. http://dx.doi.org/10.1080/09612025.2013.820600.
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Keller, Charles A. "The Christian Student Movement, YMCAs, and Transnationalism in Republican China." Journal of American-East Asian Relations 13, no. 1-2 (2006): 55–80. http://dx.doi.org/10.1163/187656106793645187.
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AbstractOn Monday, 9 December 1935, the morning stillness in the frozen fields northwest of Beiping (Beijing) was broken by the sounds of singing and chanting. Several hundred Chinese students from Yenching (Yanjing) and Tsinghua (Qinghua) Universities, many of them members of the Young Men's Christian Association (YMCA) and the Young Women's Christian Association (YWCA), were marching into Beiping to express their outrage over the pending dismemberment of northeast China by the Japanese Army. Although the police forestalled the march by closing the city gates, several hundred other students from schools inside the city wall publicly vented their dissatisfaction with their government's failure to oppose Japanese imperialism. The “December Ninth Movement” (Yierjiu yundong) had begun. The patriotism of the students would eventually influence others in Chinese society, convincing them that national oblivion was near, and China would find the collective will to resist Japan for the next ten years.
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Jelínek, Tomáš. "Development of the Young Men’s and Women’s Christian Associations (YMCA and YWCA) in Czechoslovakia." AUC KINANTHROPOLOGICA 56, no. 2 (2020): 79–97. http://dx.doi.org/10.14712/23366052.2020.9.
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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 (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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Verbrugge, Martha H. "Recreation and Racial Politics in the Young Women's Christian Association of the United States, 1920s–1950s." International Journal of the History of Sport 27, no. 7 (2010): 1191–218. http://dx.doi.org/10.1080/09523361003695793.
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Phoenix, Karen. "A Social Gospel for India." Journal of the Gilded Age and Progressive Era 13, no. 2 (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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Pedersen, Diana. ""Building Today for the Womanhood of Tomorrow": Businessmen, Boosters, and the YWCA, 1890-1930." Articles 15, no. 3 (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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White, Samantha. "Black Girls Swim." Girlhood Studies 14, no. 2 (2021): 63–79. http://dx.doi.org/10.3167/ghs.2021.140206.
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During the early part of the twentieth century, Black girls in the United States attended Young Women’s Christian Associations (YWCAs) where they received instruction in sports and physical activity. Using archival research, in this article I examine the role of swimming in Black girls’ sports and physical activity practices in Northern YWCAs. With a focus on the construction of Black girlhood, health, and embodiment, I trace how girls navigated spatial segregation, beauty ideals, and athleticism. I highlight the experiences of Black girl swimmers—subjects who have often been rendered invisible in the historical and contemporary sporting landscape.
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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 (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 (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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Harrington, Mary. "Feminism against Progress." Perspectives on Science and Christian Faith 75, no. 3 (2023): 200–201. http://dx.doi.org/10.56315/pscf12-23harrington.
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FEMINISM AGAINST PROGRESS by Mary Harrington. Washington, DC: Regnery Publishing, 2023. 249 pages. Hardcover; $29.99. ISBN: 9781684514878. *In many ways, this book is an autobiography of Mary Harrington losing faith. Not losing faith in God. It is not at all clear that she has any faith in God or a higher being. This is a book about her loss of faith in a post-modern worldview with ideas of progress that go along with that worldview. She suggests that this worldview is, in fact, a "quasi-theological regime" (p. 12), and one with powerful economic, social, and media support. In Christian terms, we could call it the "god of this age," a god with many false promises and claims. *At the heart of this worldview is the idea that "progress" entails "a structure of belief" in which "there exists a kind of axis along which progress can be measured, and that we're inexorably moving along that axis from 'more bad' to 'less bad,'" and furthermore, "this movement is unstoppable" (p. 12). Harrington writes that her starting premise for this book "is that this structure is a belief, not a fact" and that she is not "a believer in Progress Theology" (p. 13). The book is her attempt to demonstrate why this is the case, why she lost her faith. *The aspect of progress she is most interested in is purported progress with respect to gender, especially where that concerns women. Harrington still considers herself a feminist in the sense that she cares about women's interests. But she has rejected what she formerly took for granted: "that men and women are substantially the same," and that both sexes have the equal right "to self-realisation [sic], shorn of culturally imposed obligations, expectations, stereotypes or constraints" (p. 14). *Her transformation to "reactionary feminist" took hold when she became a mother. She realized that feminist ideals like radical autonomy and personal fulfillment are not the greatest goods. Mothering, she discovered, was a great good that entailed giving up one's autonomy and finding fulfillment in nurturing another. *The book lays out a comprehensive set of propositions for rethinking what it is to be man and woman in today's complicated world. She traces the various contours of the sexual revolution which has roots in the feminism of the early twentieth century. She is critical of the advent of the birth control pill for its effects on women's bodies, mental health, relationships, and the environment, citing various studies to support her critique. The pill, she suggests, is one of the first technological steps toward the feminist ideal of ridding society of sexed differences and increasing female autonomy. But this has not turned out as positive as feminists would have us believe. She asserts that "half a century of concerted feminist effort to stamp out sexed differences as baseless 'stereotypes,' in the name of furthering that freedom [from relationships], has succeeded only in shaping what's for sale" (p. 98). Furthermore, although women have the autonomy they desired with respect to their bodies, this has not led to the utopia they envisioned (pp. 99-100). *One of the most interesting chapters is entitled "Meat Lego Gnosticism." The premise of this "cyborg theology," writes Harrington, is "that inner identity is unrelated to physiological form" (p. 142). For cyborg theology, body parts are just that: exchangeable bits of meat that you can dispose of or take on at will--meat Lego pieces. Any wholistic notion of human persons is completely absent from this campaign, a campaign she claims was spawned by technology (pp. 138-39), encouraged by markets, embedded in elite class politics (pp. 150-51), and supported through a variety of sources. *In opposition to all of this, Harrington introduces readers to "reactionary feminism," a feminism that she claims is good not just for women, but also for men. She specifically argues for three things. First, she argues for traditional, life-long marriage as a common, and therefore a foundational and stabilizing, factor for society (pp. 178-81). Specifically, she suggests that marriage is less for "personal fulfillment, or even romantic love, than an enabling condition for building a meaningful life" (p. 182), and that it includes "cooperation on the domestic economy, and the intimate work of creating a safe and stable space for children" (p. 185). *Second, based on her research, she argues for men-only and women-only spaces because men and women are different by nature and therefore have different social needs. For Harrington, these sorts of spaces allow men to interact with other men as men, and women to interact with other women as women, while also allowing young men to learn from older men and young women to learn from older women. Interestingly, both of these first two claims are supported by historic Christian teaching as well. *Finally, she advocates against hormonal birth control, not only because the physiological effects on women are often unhealthy, but also because of the effect of estradiol on the environment (p. 208). Once again, Christian teaching about stewardship both of one's body and the creation as a whole dovetail with her ideas here. *Harrington's book is comprehensive, weaving together aspects of marketing, technology, and sociology to provide a revised story of what it is to be male and female. Her research includes everything from personal interviews to Twitter feeds to peer-reviewed journals and studies, the details of which are included in her extensive endnotes. Although she writes in the context of the United Kingdom, she does, at times, refer to work done in the United States, noting the politicized nature of her ideas in that context. *The comprehensive nature of the book along with the lack of a clear thesis, is at times confusing. She is clearly critical of progressive feminism and the prevailing gender ideology that she associates with it, criticism that is lately being leveled by other women who were sold a story by gender studies gurus.1 Her association of this story with the free-market system and the technology giants embedded in that system is interesting. But it seems, at times, as if she were trying to write two books: one defending male and female as ineluctable categories of nature, and one blaming tech-dominated markets for their profit-based interests in promoting the alternate paradigm of denying sexed differences. Trying to do both muddied the waters in ways that were not always helpful and sometimes confusing.2 *Scientific specialists in the area of sex and gender may be more critical than I of the studies she cites. From my nonspecialist perspective, I appreciated that she not only took account of scientific studies from peer-reviewed journals, but also included personal reflections from her own experience, as well as that of others, and included opinions and experiences she learned of through various social media outlets. In general, these are not stories we are told. *As a Christian theologian, I found her insights both surprising and interesting. Surprising because they comport remarkably well with a Christian worldview despite the fact that she is not a Christian. It was also interesting because the new Gnosticism she describes is diametrically opposed to the historic Christian affirmation of the goodness of the material world, including our material bodies. She unknowingly affirms both the biblical teaching that humans are created male and female, and the biblical understanding that humans flourish when they live within the boundaries set by our Creator. *Although her language is at times crass, and some of the examples she offers may be offensive, this book is pro-women as women--including our bodies--and as such, is also pro-men. I would recommend this book to a wide variety of people, including social scientists, technology experts, and theologians. For Christians who feel marginalized by current cultural pressures toward a nonsexed society, pressures that are even supported by many churches, this book will ring true with respect to the historic teachings of the church on sex and gender. It will also encourage them that their basic instincts about sex and gender are, in fact, in line with God's created intentions for humans. *Notes *1For a Christian perspective on this, see, for example, Abigail Favale, The Genesis of Gender (San Francisco, CA: Ignatius Press, 2022). *2For a helpful look at the problem of big tech companies and their undue influence via social media on young people, a problem that is especially pronounced in young women as Harrington writes, see the Center for Humane Technology's various resources on this topic, including the 2020 film, "The Social Dilemma," https://www.humanetech.com/. *Reviewed by Mary Vanden Berg, Professor of Systematic Theology at Calvin Theological Seminary, Grand Rapids, MI 49546.
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Fu, Yu. "The Beijing Young Women’s Christian Association, 1927–1937: Materializing a Gendered Modernity." Chinese Historical Review 29, no. 2 (2022): 150–52. http://dx.doi.org/10.1080/1547402x.2022.2126067.
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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 (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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Kim, Janna L., and L. Monique Ward. "Pleasure Reading: Associations Between Young Women's Sexual Attitudes and their Reading of Contemporary Women's Magazines." Psychology of Women Quarterly 28, no. 1 (2004): 48–58. http://dx.doi.org/10.1111/j.1471-6402.2004.00122.x.
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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 (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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Womack, Deanna Ferree. "“To Promote the Cause of Christ's Kingdom”: International Student Associations and the “Revival” of Middle Eastern Christianity." Church History 88, no. 1 (2019): 150–63. http://dx.doi.org/10.1017/s0009640719000556.
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This article traces the presence in the Arab world of international Christian student organizations like the World Student Christian Federation (WSCF) and its intercollegiate branches of the YMCA and YWCA associated with the Protestant missionary movement in nineteenth-century Beirut. There, an American-affiliated branch of the YMCA emerged at Syrian Protestant College in the 1890s, and the Christian women's student movement formed in the early twentieth century after a visit from WSCF secretaries John Mott and Ruth Rouse. As such, student movements took on lives of their own, and they developed in directions that Western missionary leaders never anticipated. By attending to the ways in which the WSCF and YMCA/YWCA drew Arabs into the global ecumenical movement, this study examines the shifting aims of Christian student associations in twentieth-century Syria and Lebanon, from missionary-supported notions of evangelical revival to ecumenical renewal and interreligious movements for national reform.
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Marjoribanks, Kevin. "Social Status Attainment: Influence of Siblings' Background." Perceptual and Motor Skills 84, no. 2 (1997): 513–14. http://dx.doi.org/10.2466/pms.1997.84.2.513.
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Relationships were examined among birth order, sibsize, family environments, and young adults' attainment of social status for 300 21-yr.-old Australians. The sibling variables had significant associations with young women's social-status attainment whereas the relationships between the siblings' and young men's attainment measures were mediated by their perceptions of family environment.
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Westervelt, Karen, and Brian Vandenberg. "Parental Divorce and Intimate Relationships of Young Adults." Psychological Reports 80, no. 3 (1997): 923–26. http://dx.doi.org/10.2466/pr0.1997.80.3.923.
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This study examined associations among parental divorce, family conflict, sex, and young men's and women's achievement of intimacy. Analyses indicated that family conflict and sex, but not divorce, were significantly related to intimacy. Examination of those within the divorced group suggest that time of divorce, along with family conflict, were related to intimacy.
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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 (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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Waha, Kristen Bergman. "SYNTHESIZING HINDU AND CHRISTIAN ETHICS IN A. MADHAVIAH'S INDIAN ENGLISH NOVELCLARINDA(1915)." Victorian Literature and Culture 46, no. 1 (2018): 237–55. http://dx.doi.org/10.1017/s1060150317000419.
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The novels of Indian writerA. Madhaviah (1872–1925) are deeply ambivalent toward British Protestant missions in the Madras Presidency. The son of a Brahmin family from the Tirunelveli District in what is now the state of Tamil Nadu, Madhaviah had the opportunity to form close intellectual relationships with British missionaries and Indian Christian converts while studying for his B.A. at the Madras Christian College, completing his degree in 1892. Although he remained a Hindu throughout his life, Madhaviah's first English novel,Thillai Govindan(1903), praises some missionaries for their moral characters, naming in particular the Madras Christian College's principal, William Miller (1838–1923); however, the same novel also criticizes other unnamed Madras missionaries for extravagant lifestyles that squandered the money of unsuspecting supporters in Britain (64). Madhaviah's deep commitment to late-nineteenth and early twentieth-century Indian women's reform movements, including widow remarriage, the abolition of child marriage, and women's education, meant that he often agreed with British missionaries championing similar reforms in Indian society. However, his early novels also criticize the proselytizing activities of missionaries, particularly in educational settings. In his Tamil novelPadmavati Carittiram(1898, 1899) and English novelSatyananda(1909), Madhaviah exposes missionary attempts to take advantage of a young pupil's inexperience in an educational setting or to exploit a quarrel between pupil and family members to secure a conversion. Yet in contrast, Madhaviah's final English novel,Clarinda: A Historical Novel(1915), offers perhaps the most positive depiction of an Indian Christian conversion in his fiction. A historical novel that reimagines the life of a renowned eighteenth-century Marathi Brahmin woman convert living in Thanjavur, Madhaviah'sClarindaoffers Christian conversion as a liberating decision for the young Clarinda. Her conversion allows her as a widow to escape the patriarchal control of her abusive husband's family and to contribute to her community as a philanthropist and an early social reformer. While Madhaviah remained critical of certain conversion tactics, which could transgress ethical boundaries, Madhaviah also acknowledged that missionary goals for women's improved lot within society often intersected with his own convictions.
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Gregersen, Malin. "Weaving Relationships." Social Sciences and Missions 30, no. 1-2 (2017): 74–94. http://dx.doi.org/10.1163/18748945-03001013.
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Swedish missionary Ingeborg Wikander (1882–1941) arrived in China in 1916 and worked for the Young Women’s Christian Association (YWCA) in Changsha between 1917 and 1927. During her first years in China, in the process of becoming established in the new country, Wikander moved within several transnational missionary contexts, and she established relationships and networks crucial for her future work. Through the personal example of a Swedish YWCA secretary, this article draws attention to the building of personal relationships within the larger transnational missionary communities of China of the early 20th century. It discusses how such relationships could be interpreted in gendered, national and denominational terms and show how the local, the national and the transnational were entangled in everyday encounters and experiences of individual mission workers like Ingeborg Wikander.
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Wong, Wai Yin Christina. "Shifting Memories." Social Sciences and Missions 33, no. 1-2 (2020): 157–89. http://dx.doi.org/10.1163/18748945-03301011.
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Abstract Five years after the establishment of the World Young Women’s Christian Association (YWCA) in 1894 under the influence of the Protestant evangelical movement the Chinese YWCA national committee was founded in 1899. Shortly after the overthrow of the Manchu Empire, the Canton YWCA was founded in 1912, the first year of the Republic of China. In this study I examine three oral history interviews with former YWCA staff, supplemented by the written recollections of a former general secretary and other scarce materials to reconstruct the fragmented work of the Canton YWCA in the 1940s. In the conclusion, I discuss how their memories have shifted according to their contingent “present” identities in different periods of time, and how they are dependent on individual concerns, institutional affiliations and socio-political contexts.
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Milošević, Miroslav. "Establishment of the women's charity society 'Srpkinja' in Prizren 1909." Bastina, no. 55 (2021): 407–17. http://dx.doi.org/10.5937/bastina31-34549.
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The Women's charity society "Srpkinja" was founded in 1909. by local Serbian women from Prizren. At the beginning of the 19th century, Serbian population in Kosovo and Metohija was under-pressure from the Turkish authorities and local Albanians. Only way to save their homes from fanatic Muslims was to work on opening schools, creation of cultural associations, in order to preserve their identity in that way. A group of brave women's decide to establish one society, who will take care for education of young girls in Prizren. The goals of this society were to learn young women's, girls and housekeepers true values through the conversations, reading books and etc. The members of this society "Srpkinja" was engaged in charity work, they helped poor people, also they collected donations from rich people. The women's charity society had its own rulebook according to which it worked. The "Srpkinja" also had their management, president, vice-president, an accountant and paymaster. One year after the establishment, the management of this society was opened a women's worker's school in 1910. This school was very important for the education of young girls. At school the girls learned how to sews, cuts and knit. In the World war one, these girls and women's helped the red cross. After war, the school continues to work. This society and their school was very important for young and poor Serbian girls. Many of them have become teachers, educators and most important - good people.
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Best, Candace, Amanda E. Tanner, Devon J. Hensel, J. Dennis Fortenberry, and Gregory D. Zimet. "Young Women's Contraceptive Microbicide Preferences: Associations with Contraceptive Behavior and Sexual Relationship Characteristics." Perspectives on Sexual and Reproductive Health 46, no. 1 (2013): 15–22. http://dx.doi.org/10.1363/46e0114.
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Rocca, Corinne H., Cynthia C. Harper, and Tina R. Raine-Bennett. "Young Women's Perceptions of the Benefits Of Childbearing: Associations with Contraceptive Use and Pregnancy." Perspectives on Sexual and Reproductive Health 45, no. 1 (2013): 23–31. http://dx.doi.org/10.1363/4502313.
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Steinhoff, Anthony J. "A Feminized Church? The Campaign for Women's Suffrage in Alsace-Lorraine's Protestant Churches, 1907–1914." Central European History 38, no. 2 (2005): 218–49. http://dx.doi.org/10.1163/156916105775563698.
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By 1850, a major shift in how Europeans participated in the Christian religion was well underway. On Sundays, most members of a church's or chapel's congregation were women. Women received communion more assiduously than their male counterparts. Catholic religious congregations for women were founded and joined at rates well above those for men. In Protestant lands, women became deaconesses. From Italy to Scotland, women contributed greatly to churches' social and charitable missions through their active involvement in voluntary associations and parish committees. Moreover, mothers now had the primary obligation to nourish religious sentiments in the home. Even the representation of angels had changed, the powerful, free masculine figure replaced by one who was restrained, domesticated, and feminine.
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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 (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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REDDING, SEAN. "WOMEN AS DIVINERS AND AS CHRISTIAN CONVERTS IN RURAL SOUTH AFRICA, c. 1880–1963." Journal of African History 57, no. 3 (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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Baía, Anderson Da Cunha, and Andrea Moreno. "O Curso Comercial na formação intelectual ofertada pelas Associações Cristãs de Moços, no Brasil (1893-1929)." Horizontes 34, no. 2 (2016): 49. http://dx.doi.org/10.24933/horizontes.v34i2.470.
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ResumoEste estudo procurou compreender a organização do Curso Comercial e seu propósito no projeto de formação intelectual das Associações Cristãs de Moços Brasileiras, no período de 1893 a 1929. Associação criada em 1844 na Inglaterra, inseriu-se no Brasil em 1893, no Rio de Janeiro, através do missionário norte-americano Myron A. Clark. Essa pesquisa trabalhou com panfletos, cartilhas, revistas, relatórios, atas e estatutos da instituição. Foi possível perceber que a formação intelectual foi parte integrante do projeto acmista. A oferta de ações que proporcionariam tal formação, em especial o Curso Comercial, foi realizada pela ACM como o principal curso que poderia contribuir com a ascensão social dos seus associados, especialmente ancoradas em argumentos relativos à utilização do tempo ocioso com coisas úteis. As ACMs atuaram, dessa forma, como um lugar de preparação, formando o associado para o trabalho, para novos hábitos, comportamentos e sensibilidades de uma formação intelectual acmista.Palavras-Chave: história da educação; curso comercial; associação cristã de moços.The Commercial Course in intellectual formation offered by Young Men’s Christian Associations, in Brazil (1893-1929)AbstractThis study aims to understand the organization of the Commercial Course and its purpose in the project of intellectual formation of the Young Men’s Christian Associations Brazilian, from 1893 to 1929. Association created in 1844 in England, was inserted in Brazil in 1893, in Rio de Janeiro, by north American missionary Myron A. Clark. This research used periodicals, pamphlets, booklets, minutes and statutes of the institution. It was revealed that the intellectual formation was part of acmista project. The offering of shares that would provide such formation, in particular the Commercial Course was held by ACM as the main course that could contribute to the social advancement of its members, especially anchored in arguments relating to the use of idle time with useful things. The YMCAs acted thus as a place of preparation, forming the associate to work, to new habits, behaviors and sensitivities of a acmista intellectual formation. Keywords: history of education; commercial course; young men's christian association
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Schofield, Margot J., Victor Minichiello, Gita D. Mishra, David Plummer, and Jan Savage. "Sexually Transmitted Infections and Use of Sexual Health Services among Young Australian Women: Women's Health Australia Study." International Journal of STD & AIDS 11, no. 5 (2000): 313–23. http://dx.doi.org/10.1177/095646240001100507.
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Our objective was to examine associations between self-reported sexually transmitted infections (STIs) and sociodemographic, lifestyle, health status, health service use and quality of life factors among young Australian women; and their use of family planning and sexual health clinics and associations with health, demographic and psychosocial factors. The study sample comprised 14,762 women aged 18–23 years who participated in the mailed baseline survey for the Australian Longitudinal Study on Women's Health, conducted in 1996. The main outcome measures are self report of ever being diagnosed by a doctor with an STI, including chlamydia, genital herpes, genital warts or other STIs, and use of family planning and sexual health clinics. The self-reported incidence of STI was 1.7% for chlamydia, 1.1% genital herpes, 3.1% genital warts, and 2.1% other STIs. There was a large number of demographic, health behaviour, psychosocial and health service use factors significantly and independently associated with reports of having had each STI. Factors independently associated with use of family planning clinic included unemployment, current smoking, having had a Pap smear less than 2 years ago, not having ancillary health insurance, having consulted a hospital doctor and having higher stress and life events score. Factors independently associated with use of a sexual health clinic included younger age, lower occupation status, being a current or ex-smoker, being a binge drinker, having had a Pap smear, having consulted a hospital doctor, having poorer mental health and having higher life events score. This study reports interesting correlates of having an STI among young Australian women aged 18–23. The longitudinal nature of this study provides the opportunity to explore the long-term health and gynaecological outcomes of having STIs during young adulthood.
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Ewane, Emmanuella Ekwelle Esunge, Comfort Beyang Oben Ojongnkpot, Stephen Ambe Mforteh, and Samuel Onuigbo. "Speech Acts and Communication Practices in Anglophone Cameroon Women Associations’ Interactions." International Journal of English Language Studies 4, no. 4 (2022): 67–78. http://dx.doi.org/10.32996/ijels.2022.4.4.10.
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This study set out to explore the illocutionary forces of communicative acts and their functions in group interactions of some selected women associations from the Anglophone Regions of Cameroon. It also explored the extent to which the illocutionary acts used during groups events mirror women's communication practices. Through collective case design, with random and purposeful sampling techniques, non-participant observation, unstructured, open-ended interviews, audio recorded events of two categories of women associations (faith-based, consisting of Catholic Women’s Association and Christian Women Fellowship, and development-based, consisting of One Hand Cannot Tie a Bundle, Cameroon Gatsby Foundation and Biwon Self-Reliance Farmers’ and Traders’ Union) were explored through content analysis. The findings of this study reveal that interactions in Anglophone Cameroon women’s gatherings are not only geared towards the content of the talk but members’ feelings and welfare are also taken into consideration. Illocutionary acts such as invitations, requests and advice (directives), and greetings, offers, rejoicing and appreciations (expressives) were frequently used. However, threats and refusal (commissives), as well as complaints and criticisms (expressives), were equally used, especially in Development-Based events. These illocutionary acts were used to carry out mostly positive reactions and attempted answers to the interaction process, with minimal negative reactions and questions communicative acts, which indicate cooperation, connection, support, closeness and understanding.
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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 (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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Borish, Linda J. ""An Interest in Physical Well-Being Among the Feminine Membership": Sporting Activities for Women at Young Men's and Young Women's Hebrew Associations." American Jewish History 87, no. 1 (1999): 61–93. http://dx.doi.org/10.1353/ajh.1999.0002.
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Dhillon, Anuraj, Amanda Denes, John P. Crowley, Ambyre Ponivas, Kara L. Winkler, and Margaret Bennett. "Does Testosterone Influence Young Adult Romantic Partners' Accommodation During Conversations About Stressors?" Human Communication Research 46, no. 4 (2020): 444–69. http://dx.doi.org/10.1093/hcr/hqaa008.
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Abstract The present study contributes to a growing line of research exploring the associations between physiology and communication behavior. Specifically, this study investigated the influence of testosterone (T) on perceptions of partners' accommodative and nonaccommodative behaviors during a conversation about a relational stressor, and their subsequent association with satisfaction with the conversation. One hundred individuals participated in the study, which included a pre-survey, lab visit, and post-survey. Results revealed that for women, T was negatively associated with perceived partner accommodation and satisfaction with the conversation. Findings uncovered significant mediation effects of women's perceived partner (non)accommodation, while revealing several partner effects. Furthermore, the study found that satisfaction with the conversation was positively predicted by partner accommodation and negatively predicted by partner nonaccommodation for both women and men. These results indicate the utility of communication accommodation theory in examining conflict conversations and imply that T may influence communicative behaviors during conversation about a relational stressor.
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Lee, Kyung Hye. "Women's Health and Equality of Men and Women." Korean Journal of Women Health Nursing 5, no. 2 (1999): 237–44. http://dx.doi.org/10.4069/kjwhn.1999.5.2.237.
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Women's health is directly related to economic and developmental level of their nations, and it is very much effected by socio-cultural factors which are related to gender discrimination. women's health needs have been oppressed and neglected in male-dominated society. For maintenance and promotion in women's health and improve of quality of life, the common idea of gender discrimination in our society and preference of having son rather than daughter from its certain from must be banished. Though the common idea of gender discrimination was a basic ideology in liberation of women, recently the aspect of difference rather than discrimination is an important matter and unique characteristics of women are strongly pointed and additionally harmonic living with men is getting to be a man idea in women's health. The social idea in gender discrimination was from christian culture in the western society and confucianism related the social norms of "Namzonyobe" (means men are honorable and women are low), "Samzongzido" (means women ought to obey certain three rules for the family), "Chilgeziak" (means seven wickedness of housewife) in this country, korea. Those ideas deprived women's ability in health management and in the decision making process for their health. Because of those cultural influences, still many pregnant women are experiencing artificial abortion when they know the fetus is a girl through ultrasound and amniocentesis.Nowadays there are many health problems of women in korea. The reasons are that Korea culture has complicatedly mixing with confucianism and western culture. Under the these cultural influences, change in value of beauty and trend of liberation in sexuality have brought out health problems, alcohol, smoking, and drug abuse in young women. In order to solve the women's health problem, first of all women have to come out of the passive manner of dependency on man. Also they should have the insight and the management and/or intervention ability of caring their health. It can be obtained through the family-society-nation wide approach as well as the approach for women themselves.
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Han, Chenxing. "Contesting “Conversion” and “Reversion” among Young Adult Asian American Buddhists." Religions 10, no. 4 (2019): 261. http://dx.doi.org/10.3390/rel10040261.
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This paper engages the perspectives of thirty young adult Asian American Buddhists (YAAABs) raised in non-Buddhist households. Grounded in semi-structured, one-on-one in-person and email interviews, my research reveals the family tensions and challenges of belonging faced by a group straddling multiple religious and cultural worlds. These young adults articulate their alienation from both predominantly white and predominantly Asian Buddhist communities in America. On the one hand, they express ambivalence over adopting the label of “convert” because of its Christian connotations as well as its associations with whiteness in the American Buddhist context. On the other hand, they lack the familiarity with Asian Buddhist cultures experienced by second- or multi-generation YAAABs who grew up in Buddhist families. In their nuanced responses to arguments that (1) American convert Buddhism is a non-Asian phenomenon, and (2) Asians in the West can only “revert” to Buddhism, these young adults assert the plurality and hybridity of their lived experiences as representative of all American Buddhists, rather than incidental characteristics of a fringe group within a white-dominated category.
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Abdullah, Muhammad. "Love, matrimony and sexuality: Saudi sensibilities and Muslim women's fiction." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (2019): 19–30. http://dx.doi.org/10.46521/pjws.026.02.0005.
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All those desires, discriminations, success stories, and confrontations that otherwise might not have seeped into mainstream discourses are subtly said through the stories that mirror Arab women‟s lives. Girls of Riyadh is a postmodern cyber-fiction that delineates subjects we usually do not get to hear much about, i.e. the quest of heterosexual love and matrimony of young Arab women from the less women-friendly geography of Saudi Arabia. Though in the last two decades the scholarship on alternative discourses produced by Muslim women have been multitudinous, there is a scarcity of critical investigations dealing with creative constructions of postfeminist, empowered Muslim woman, not battling with patriarchal power structures, but negotiating aspects that matter most in real life: human associations and familial formations. This paper engages with the categories of love, marriage, and sexuality, drawing upon the lives of four educated, successful, „velvet class‟ Saudi women. The significance of this study is linked with carefully challenging some of the stereotypes about Arab women as victims of forced marriages and their commonly perceived discomfort with love at large. The study reveals that it is men who need to “man up” against cultural conventions since women are increasingly expressive in their choices and brave enough to face the consequences audaciously.
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Abdullah, Muhammad. "Love, matrimony and sexuality: Saudi sensibilities and Muslim women's fiction." Pakistan Journal of Women's Studies: Alam-e-Niswan 26, no. 2 (2019): 19–30. http://dx.doi.org/10.46521/pjws.026.02.005.
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All those desires, discriminations, success stories, and confrontations that otherwise might not have seeped into mainstream discourses are subtly said through the stories that mirror Arab women‟s lives. Girls of Riyadh is a postmodern cyber-fiction that delineates subjects we usually do not get to hear much about, i.e. the quest of heterosexual love and matrimony of young Arab women from the less women-friendly geography of Saudi Arabia. Though in the last two decades the scholarship on alternative discourses produced by Muslim women have been multitudinous, there is a scarcity of critical investigations dealing with creative constructions of postfeminist, empowered Muslim woman, not battling with patriarchal power structures, but negotiating aspects that matter most in real life: human associations and familial formations. This paper engages with the categories of love, marriage, and sexuality, drawing upon the lives of four educated, successful, „velvet class‟ Saudi women. The significance of this study is linked with carefully challenging some of the stereotypes about Arab women as victims of forced marriages and their commonly perceived discomfort with love at large. The study reveals that it is men who need to “man up” against cultural conventions since women are increasingly expressive in their choices and brave enough to face the consequences audaciously.
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DULGARIAN, ROBERT. "Richard Baxter, Thomas Barlow and the Advice to a Young Student in Theology, St John's College, Cambridge, MS K.38: A Preliminary Assessment." Journal of Ecclesiastical History 69, no. 2 (2017): 345–66. http://dx.doi.org/10.1017/s0022046917000689.
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This article identifies as the work of Richard Baxter a set of ecclesiastical directions and reading recommendations contained in fos 180–208 of St John's College, Cambridge, MS K.38, once tentatively ascribed to Thomas Barlow, but demonstrably a close analogue of British Library, MS Harleian 6009, which is a copy of a lost Baxter original. Internal evidence of MS K.38 and comparison with MS 6009 and Baxter's Christian directory imply both an earlier date and a wider circulation of Baxter's archetype than hitherto suspected, suggesting a new direction of inquiry into Baxter's scholarly and ecclesiastical associations.
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JEFFRIES, CHARLIE. "Adolescent Women and Antiabortion Politics in the Reagan Administration." Journal of American Studies 52, no. 1 (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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Wittmann, Katie, Beth Savan, Trudy Ledsham, George Liu, and Jennifer Lay. "Cycling to High School in Toronto, Ontario, Canada." Transportation Research Record: Journal of the Transportation Research Board 2500, no. 1 (2015): 9–16. http://dx.doi.org/10.3141/2500-02.
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This study surveyed attitudes, behaviors, social norms, and perceived control among the populations of students at three high schools in downtown Toronto, Ontario, Canada. The results showed a pattern of hesitancy to cycle on the part of female high school students compared with their male counterparts. Young women reported less access to a bicycle, less comfort or confidence in riding, more fear associated with cycling, and less ability to decide independently how to travel to school. The study identified two important variables that were likely associated with young women's smaller participation in cycling to school: overall cycling mode share and ability to decide their travel mode independently. The former variable tracked findings for the general population, and the latter appeared to have been associated with the proximity of immigration, as families might have brought associations of danger to independent female travelers from their countries of origin or perceived new dangers in Canada. While the former association is well established, the latter hypothesis warrants further research.
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Jonsson, Monica, Roger Karlsson, Ewa Rylander, Ake Gustavsson, and Goran Wadell. "The associations between risk behaviour and reported history of sexually transmitted diseases, among young women: a population-based study." International Journal of STD & AIDS 8, no. 8 (1997): 501–5. http://dx.doi.org/10.1258/0956462971920659.
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The aim of this study was to determine the associations between risk behaviour and women's reported sexually transmitted diseases (STDs). All the women aged 19, 21, 23 and 25, residing in a specified housing area, were invited to answer a questionnaire regarding their sexual behaviour, smoking and alcohol consumption and previous history of STD. Of the 611 women participating, one out of 4 women had a history of at least one STD. In an univariate analysis, self-reported STD was found to be related to age, having more than 4 lifetime sexual partners, having practised intercourse at first date, inconsistent use of condoms, alcohol consumption of more than 3 bottles of wine per month and smoking. These factors were, however, not independent of each other and when subjected to a multivariate logistic regression analysis 2 factors, i.e. the lifetime number of sexual partners (more than 4 partners vs one; OR 7.94, (3.41-18.50)) and coitus on first date (practised more than once vs never, OR 2.99 (1.55-5.78)) emerged as independently associated with a previous STD.
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Costa, Joaquim. "Católicos e relações de classe: as visões de Liga Operária Católica, Juventude Operária Católica e Associação Cristã de Empresários e Gestores." Sociologia: Revista da Faculdade de Letras da Universidade do Porto 40 (2020): 6–34. http://dx.doi.org/10.21747/08723419/soc40a1.
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This paper focuses on a theme that has been underestimated: that of reciprocal relations and representations between Catholics separated by different class belongings, in this case, between employers and workers. These representations focus on the relationship between labor and capital, as well as on the production and distribution / redistribution of wealth, and involve the notion of social justice. I chose to study, three Catholic associations - one of businesspersons (Associação Cristã de Empresários e Gestores / ACEGE – Association of Christian Entrepreneurs and Managers), one of workers (Liga Operária Católica / LOC – Catholic Worker's League), another of young people, mainly students, but of working-class tradition (Juventude Operária Católica / JOC – Young Catholic Workers) - based on their own documents and interviews. ACEGE members see religion as integrative and never insubordinate in the company; LOC members reveal a disenchanted conception of economic relations that forces permanent mobilization and an eventually disruptive role for religion; JOC lacks systematic opinion and reveals the generational limits it faces.
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Martsincovskiy, I. "Participation of women in sports competitions and their organization for the ukrainian people's republic." Scientific Journal of National Pedagogical Dragomanov University. Series 15. Scientific and pedagogical problems of physical culture (physical culture and sports), no. 4(163) (April 21, 2023): 132–35. http://dx.doi.org/10.31392/npu-nc.series15.2023.04(163).25.
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With the growing participation of women in the social and political life of European countries, their role in sports became more important. From the second half of the nineteenth century, in Ukraine, primarily in Galicia, Bukovina, Transcarpathia, and later with the extension to Volyn, Podillya, Polesie, the Dnieper and the Administrative Sea, cultural and educational, and with them a number of sports and physical, gymnastics and fire, "Sich" and "Sokil" formation, scout and tourist organizations. The "Sich" and "Sokil" sports associations had women's divisions, where Ukrainian girls and women increasingly participated in training and competitions in various types of sports, which served as a basis for the further development and participation of women in sports. Based on the material of sports notes and announcements of the newspaper "Renaissance", the effective participation of Ukrainian women in sports associations, competitions, and the organization of children's sports grounds by place of residence on the territory of the Ukrainian People's Republic during the Hetmanate period (1918–1919) was investigated and established. Women's departments of sports associations operated in Kyiv, for example, at the Ukrainian State University, and other cities and towns, the network of which was growing. The "Sports Society of Physical Development of Women" was founded in Kyiv. For the wider involvement of young people, including girls, in sports, women took the most active part in arranging children's, mainly summer, sports grounds ("sports platforms", "sports fields", "gymnastic grounds-beaches"), where children played during the day, and in the evenings a large number of supporters of games, gymnastics and other sports gathered. The range of sports in which women participated was quite wide. The most popular sports included fencing, dancing, running and jumping in athletics, and games, but their list was constantly growing with the introduction and popularization of new sports disciplines. In order to ensure proper conditions for the development of sports, women directly participated in lectures, training courses for pedagogical personnel on physical education among young people, which were attended by well-known sportsmen, teachers, and doctors of that time. In Kyiv, the initiative group for physical development, with the support of the Ministry of Public Education, opened the first "Courses for the training of teachers of gymnastics, dance and other sports" in Ukraine with a two-year full and a three-month shortened period of study. Residents of the provinces were preferred in admissions, and a "boarding" (dormitory) was organized for the students to live in during the courses. The training of specialists in physical education made it possible to increase the methodological level of classes in general and, first of all, in regional cities, and expanded the geography of women's participation in sports.
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Begishbek kyzy, M. "Рroblems of women in the water sector of Kyrgyzstan: a short review". Geography and water resources, № 3 (1 листопада 2023): 16–22. http://dx.doi.org/10.55764/2957-9856/2023-3-16-22.14.
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The aim of the study is to attract the main problems of women in the water sector of Kyrgyzstan through a brief overview. Formally, in modern Kyrgyz legislation, there are no barriers and restrictions to women's participation in all spheres of life. However, in practice, some of them are declarative and they do not involve the involvement of either financial or organizational resources for their implementation. In the water sector of Kyrgyzstan, the total number of specialists is 5063 people, 956 of them are women, which is 19% of the total number. The management of water sectors and departments is also highly trusted by men. Men’s migration impacts the societal fabric of rural regions, with men of workforce age being abroad and women left alone to take care of agricultural work, children’s education, and care of the elderly. The international donors are studying women's rights in the water legislation, women's participation in decision-making on the example of water user associations, and local problems related to water supply and drinking water quality, depending on the specific case, that helps improve their situation in the water sector. Currently, Kyrgyz women view their position in society not from the point of view of their exclusive role in the family, but from the point of view of economic, social, and political significance. However, self-doubt and limited opportunities of women, especially young ones, force them to remain inactive even in the most critical situations.
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Dillon, Gina, Rafat Hussain, and Deborah Loxton. "Intimate partner violence in the young cohort of the Australian longitudinal study on women's health: urban/rural comparison and demographic associations." Advances in Mental Health 13, no. 1 (2015): 18–29. http://dx.doi.org/10.1080/18374905.2015.1039752.
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l, l. "Youthful Perspectives: Examining Perceptions and Attitudes towards Gender Roles in Music among Students at the School of Music, Philippine Women's University." Asia Social Science Academy 11, no. 2 (2023): 45–66. http://dx.doi.org/10.51600/jass.2023.11.2.45.
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This study investigates the perceptions and attitudes towards gender roles in music among students at the School of Music, Philippine Women's University, Philippines. Grounded in the rich cultural context of the Philippines, where historical, cultural, and societal influences shape distinct gender roles, the research aims to fill a gap in the existing literature by examining the perspectives of young individuals engaged in formal music education. the demographic profile of participants reveals a predominantly female representation, reflecting the university's emphasis on women's education but also highlighting a need for increased inclusivity in research. Through a comprehensive survey instrument, the study explores students' perceptions of gender roles in music, attitudes towards existing biases, and the impact of gender on their musical experiences. Findings indicate a consensus among participants on the existence of gender associations and stereotypes, emphasizing the need to challenge traditional norms within the School of Music. Additionally, participants express a desire for strategies to create a more inclusive and equitable musical environment. the study recommends tailored interventions, including diversified extracurricular offerings, mentorship programs, and transparent assessment criteria, aligned with academic years and culturally sensitive initiatives. these findings contribute valuable insights to the broader discourse on gender inclusivity in the music industry and lay the foundation for continued academic inquiry into the intersections of gender, youth culture, and music in the Philippines.
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Vidosavljevic, Sladjana. "The beginnings of institutional education of female children in Serbia." Zbornik Matice srpske za drustvene nauke, no. 155-156 (2016): 353–61. http://dx.doi.org/10.2298/zmsdn1656355v.
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Institutional vocational education of female children in the Principality of Serbia began in 1846, when the Statute for setting up girl?s education was brought, defining a specific task, organization and content of girl?s schools. The biggest role in the opening of vocational schools for female children had women's associations - communities. The communities represented humanitarian organizations which took care of the protection of women and their right to enlightenment. Their work is largely tied to the vocational education of female children, school work, management, financing, charitable and humanitarian activities. Women?s communities established the women ?s vocational schools, which were an important factor for the general education of young women, both in the economic and the cultural- educational plan. The women students who finished vocational schools in the second half of the nineteenth and the early twentieth century had the ability to successfully carry out handicraft activities, to be advanced, giving a contribution to the formation of a new, modern society.