Artículos de revistas: "The good wife"

1

Anderson, Eric G. "The Good Wife". Postgraduate Medicine 95, n.º 6 (junio de 1994): 25–28. http://dx.doi.org/10.1080/00325481.1994.11945841.

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Cavell, Janice. "Like Any Good Wife". International Journal: Canada's Journal of Global Policy Analysis 63, n.º 2 (junio de 2008): 385–403. http://dx.doi.org/10.1177/002070200806300211.

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Wright, Andrew. "A Good Enough Wife". Sewanee Review 115, n.º 1 (2007): 77–84. http://dx.doi.org/10.1353/sew.2007.0033.

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Kelly, Victoria. "The Good Wife before Deployment". Prairie Schooner 87, n.º 3 (2013): 156. http://dx.doi.org/10.1353/psg.2013.0120.

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5

Choi, Hyaeweol. ""Wise Mother, Good Wife": A Transcultural Discursive Construct in Modern Korea". Journal of Korean Studies 14, n.º 1 (2009): 1–33. http://dx.doi.org/10.1353/jks.2009.0004.

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6

Orgad, Shani. "The Cruel Optimism of The Good Wife". Television & New Media 18, n.º 2 (1 de agosto de 2016): 165–83. http://dx.doi.org/10.1177/1527476416652483.

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This article juxtaposes The Good Wife’s ( TGW) representation of Alicia Florrick’s experience as a professional woman and a mother, against interview accounts of middle-class women who left successful careers after having children. I show that TGW furnishes a compelling fantasy based on (1) the valorization of combining motherhood with competitive, long-hours high-powered waged work as the basis for a woman’s value and liberation, and (2) an emphasis on women’s professional performance and satisfaction as depending largely on their individual self-confidence and ability to “lean in,” while marginalizing the impact of structural issues on women’s success and workplace equality. This fantasy fails to correspond to women’s lived experience, but shapes their sense of self in painful ways. The TGW fantasy thus involves a relation of “cruel optimism”: it attracts women to desire it while impeding them from tackling the structural issues that are obstructing realization of their desire.

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PFEFFER, KAREN. "Young Nigerians' Perceptions of a “Good Husband” and a “Good Wife”". Youth & Society 28, n.º 4 (junio de 1997): 499–516. http://dx.doi.org/10.1177/0044118x97028004005.

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Fengxian, Wang. "The "Good Wife and Wise Mother" as a Social Discourse of Gender". Chinese Studies in History 45, n.º 4 (julio de 2012): 58–70. http://dx.doi.org/10.2753/csh0009-4633450404.

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9

Weitz. "Al-Ghazālī, Bar Hebraeus, and the “Good Wife”". Journal of the American Oriental Society 134, n.º 2 (2014): 203. http://dx.doi.org/10.7817/jameroriesoci.134.2.203.

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Leonard, Suzanne. "Sexuality, Technology, and Sexual Scandal inThe Good Wife". Feminist Media Studies 14, n.º 6 (26 de marzo de 2014): 944–58. http://dx.doi.org/10.1080/14680777.2014.882372.

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Yanghee Hong. "Debates about ‘A Good Wife and Wise Mother’ and Tradition in Colonial Korea". Review of Korean Studies 11, n.º 4 (diciembre de 2008): 41–60. http://dx.doi.org/10.25024/review.2008.11.4.002.

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12

Yi, Wang. "From Dutiful Wife and Good Mother to Professional Woman?" Chinese Education & Society 36, n.º 3 (mayo de 2003): 10–18. http://dx.doi.org/10.2753/ced1061-1932360310.

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13

Driver, Julia. "Caesar's Wife: On the Moral Significance of Appearing Good". Journal of Philosophy 89, n.º 7 (julio de 1992): 331. http://dx.doi.org/10.2307/2940763.

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14

Dumelow, Carol y Sian Griffiths. "We all need a good wife to support us". Journal of Management in Medicine 9, n.º 1 (febrero de 1995): 50–57. http://dx.doi.org/10.1108/02689239510080485.

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15

Poniatowska, Elena. "Carlos Fuentes, Fighting the Good Fight". PMLA/Publications of the Modern Language Association of America 128, n.º 3 (mayo de 2013): 713–15. http://dx.doi.org/10.1632/s0030812900123016.

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In 1953 I met a young, active, and very committed Carlos Fuentes. He was twenty-three years old, and I was twenty-one. He died on 15 May 2012, four days before I turned eighty. Celia Chávez, the wife of the poet Jaime García Torres, who was Carlos Fuentes's editor for many years, was giving a dinner party that day at her home in Las Lomas, which Fuentes and his wife were to attend. At two o'clock that afternoon, the news hit like a thunderbolt and darkened our spirits. It wasn't possible that Carlos Fuentes could have died.

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Hyoun, Mia. "The Principle of 'a Wise Mother and a Good Wife' in Korean Women's Policies". Kazoku syakaigaku kenkyu 15, n.º 1 (2003): 17–26. http://dx.doi.org/10.4234/jjoffamilysociology.15.17.

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17

COLBECK, C. "Pitfalls of Representation: Using the New Woman to Criticize the Good Wife, Wise Mother". Social Science Japan Journal 14, n.º 2 (30 de mayo de 2011): 253–58. http://dx.doi.org/10.1093/ssjj/jyr015.

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18

Larsen, Anne R. "Legitimizing the Daughter's Writing: Catherine des Roches' Proverbial Good Wife". Sixteenth Century Journal 21, n.º 4 (1990): 559. http://dx.doi.org/10.2307/2542187.

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19

Capdevila, Isabel Santaularia i. "Female Professionals and (Neo-)Victorianism: The Case ofThe Good Wife". Victoriographies 6, n.º 1 (marzo de 2016): 5–24. http://dx.doi.org/10.3366/vic.2016.0208.

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The article examines The Good Wife (CBS 2009–), as well as other recent television series with female professionals as protagonists, alongside nineteenth-century novels such as Wilkie Collins's The Woman in White and The Law and the Lady, Charles Dickens's Bleak House, or Bram Stoker's Dracula, which, like The Good Wife, place ‘the law’ and ‘the lady’ in direct confrontation. This comparative analysis reveals that current television series, even those that showcase women's professional success, articulate a discourse that valorises domestic stability and motherhood above professional achievements and, therefore, resonate with Victorian ideologies about the conflicted relation between women and the public sphere. Contemporary television series are not so different from Victorian texts that grant their heroines freedom to move outside home-boundaries, while treating women's public ascendancy as a transgression of normative femininity and using a number of strategies devised to guarantee women's return home and/or an appreciation of what they have to sacrifice in order to advance in their careers.

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САБАДАШ, Діана y Лілія ПАВЛІВ. "ЮРИДИЧНІ ТЕРМІНИ В СЕРІАЛІ “THE GOOD WIFE” (КОГНІТИВНО-ПРАГМАТИЧНИЙ АСПЕКТ)". Humanities science current issues 2, n.º 31 (30 de septiembre de 2020): 229–34. http://dx.doi.org/10.24919/2308-4863.2/31.213974.

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Stobie, Caitlin E. "The Good Wife? Sibling Species in Han Kang’s The Vegetarian". ISLE: Interdisciplinary Studies in Literature and Environment 24, n.º 4 (2017): 787–802. http://dx.doi.org/10.1093/isle/isx073.

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22

Burger, Glenn. "Labouring to Make the Good Wife Good in the journées chrétiennes and Le Menagier de Paris". Florilegium 23, n.º 1 (enero de 2006): 19–40. http://dx.doi.org/10.3138/flor.23.004.

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This paper focuses on two related moments of hybridity in late medieval conduct literature concerned with the management of the conduct of the good wife's daily life. First, it examines the fusion of clerical and lay authority found in the so-called journées chrétiennes, a group of texts written by clerics to help lay people lead a contemplative life from within the married estate. Second, it considers the epistemological confusion evident in a similar attempt to navigate the interpenetration of lay and clerical experience in the opening sections of Le Menagier de Paris. It concludes that such texts make possible, through the labour of their performative reading practices, a process of textual and cultural enrichment that allows their readers to engage with the social in new ways.

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23

Dolan, C. "The 'Good Wife': Struggles over Resources in the Kenyan Horticultural Sector". Journal of Development Studies 37, n.º 3 (febrero de 2001): 39–70. http://dx.doi.org/10.1080/00220380412331321961.

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Othelia Lee, Eun-Kyoung y Heykyung Oh. "A Wise Wife and Good Mother: Reproductive Health and Maternity among Women with Disability in South Korea". Sexuality and Disability 23, n.º 3 (septiembre de 2005): 121–44. http://dx.doi.org/10.1007/s11195-005-6728-y.

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25

Lewis, Kate y Claire Massey. "Critical yet invisible: the “good wife” in the New Zealand small firm". International Journal of Gender and Entrepreneurship 3, n.º 2 (28 de junio de 2011): 105–22. http://dx.doi.org/10.1108/17566261111140198.

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Denova, Rebecca I. "A Good Wife is the Crown of Her Husband (Proverbs 12:4)". Sex Roles 59, n.º 3-4 (4 de abril de 2008): 298–300. http://dx.doi.org/10.1007/s11199-008-9422-6.

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Mikić, Vesna y Adriana Sabo. "‘Women, be Good!’ – Music in the Production of ‘Femininities’: Case Studies of Grey’s Anatomy and The Good Wife". AM Journal of Art and Media Studies, n.º 17 (16 de octubre de 2018): 79. http://dx.doi.org/10.25038/am.v0i17.272.

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As Keith Negus and John Street wrote in their Introduction to the “Music and Television” Special Issue of the journal Popular Music (No. 3, 2002), television is an important mediator of the knowledge, understanding and experience of music. Inverting their formulation to “music is an important mediator of knowledge, understanding, and experience of television” (as James Deaville writes), we can further our understanding of different, more or less obvious meanings transferred by a television program. Bearing these two complementary ideas in mind, we aim to map the kinds of knowledge that are being produced and mediated through music in two extremely popular TV shows, which are also famous for their (innovative) use of music: Grey’s Anatomy (ABC, 2005) and The Good Wife (CBS, 2009–16). These two series – a medical drama and a series about lawyers and politics – have (at least) two things in common: 1) the already-mentioned role that music plays in their narratives, and 2) the fact that both focus on female characters and ‘feminine’ stories, employing numerous, liberal and/or postfeminist discourses. Our goal will thus be, to investigate what ‘kind’ of a female subject is being produced through interactions of music and image and by the music itself, as well as what kind of (post)feminist discourse is deemed ‘acceptable’ in a mainstream television discourse.Article received: March 31, 2018; Article accepted: May 10, 2018; Published online: October 15, 2018; Original scholarly paperHow to cite this article: Mikić, Vesna, Adriana Sabo. "‘Women, be Good!’ – Music in the Production of ‘Femininities’: Case Studies of Grey’s Anatomy and The Good Wife." AM Journal of Art and Media Studies 17 (2018): 79−88. doi: 10.25038/am.v0i17.272

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Khan, Darakhshan Haroon. "In Good Company". American Journal of Islamic Social Sciences 35, n.º 3 (30 de junio de 2018): 1–25. http://dx.doi.org/10.35632/ajiss.v35i3.103.

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Women’s participation in the Tablīghī Jamā‘at, an Islamic reform movement launched in the 1920s that emphasizes personal piety, remains underexamined, impeded by the organization’s strict pardāh requirements but also by the popular perception that it is a body of male preachers. While there is no indication that its founder wanted women to play an active role in his movement, women were a part of the Jamāt a few decades later. This paper points to important twentieth-century shifts in the socio-economic configuration in north India that paved the way for women’s inclusion in the Jamāt. The mode of piety that evolved in this period was better suited to handle the stresses of the emerging salaried class, and it upheld the pious wife as an ideal companion for the pious man, underplaying the role of teachers and spiritual masters. This paper argues that the possibility of social and geographic mobility that changed the structure of the household and the texture of local communities also formulated a mode of piety that enabled women to perform da‘wā.

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29

Khan, Darakhshan Haroon. "In Good Company". American Journal of Islam and Society 35, n.º 3 (30 de junio de 2018): 1–25. http://dx.doi.org/10.35632/ajis.v35i3.103.

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Women’s participation in the Tablīghī Jamā‘at, an Islamic reform movement launched in the 1920s that emphasizes personal piety, remains underexamined, impeded by the organization’s strict pardāh requirements but also by the popular perception that it is a body of male preachers. While there is no indication that its founder wanted women to play an active role in his movement, women were a part of the Jamāt a few decades later. This paper points to important twentieth-century shifts in the socio-economic configuration in north India that paved the way for women’s inclusion in the Jamāt. The mode of piety that evolved in this period was better suited to handle the stresses of the emerging salaried class, and it upheld the pious wife as an ideal companion for the pious man, underplaying the role of teachers and spiritual masters. This paper argues that the possibility of social and geographic mobility that changed the structure of the household and the texture of local communities also formulated a mode of piety that enabled women to perform da‘wā.

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30

Hobbs, Valerie. "Disability, the ‘good family’ and discrimination in the dismissal of a Presbyterian seminary professor". Journal of Language and Discrimination 2, n.º 2 (4 de diciembre de 2018): 133–61. http://dx.doi.org/10.1558/jld.35571.

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Religious institutions in the USA, under the First Amendment, exhibit great strength in employment termination, given freedom by the Supreme Court to conduct their labour and employment practices with limited scrutiny. This article examines ways in which a Presbyterian seminary board report, justifying its decision not to renew a professor's contract, demonstrates discrimination in its use of the 'good family' ideal prominent within conservative Christianity. Focusing on intertextuality and representation of the professor's wife, a disabled woman, analysis presents evidence of an overall strategy of exclusion. The report consistently demonstrates support for negative witness statements about the professor and his wife while undermining the professor's accounts. The report's characterization of the professor's wife subsumes her identity under her husband's and assumes moral reasons for her disability and chronic illness, consistent with a nouthetic counselling ethos. Findings support the discriminatory potential of the 'good family' ideal, underscoring employees' unique vulnerability within religious higher education institutions.

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SEKIGUCHI, S. "Confucian Morals and the Making of a 'Good Wife and Wise Mother': From 'Between Husband and Wife there is Distinction' to 'As Husbands and Wives be Harmonious'". Social Science Japan Journal 13, n.º 1 (29 de enero de 2010): 95–113. http://dx.doi.org/10.1093/ssjj/jyp046.

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32

Bonnin, Christine y Sarah Turner. "‘A good wife stays home’: gendered negotiations over state agricultural programmes, upland Vietnam". Gender, Place & Culture 21, n.º 10 (8 de octubre de 2013): 1302–20. http://dx.doi.org/10.1080/0966369x.2013.832663.

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Sunarto, Muhammad Zainuddin. "UNSUR KEMASLAHATAN PADA HIBAH SUAMI – ISTRI". Al-Qadha 7, n.º 1 (30 de julio de 2020): 43–59. http://dx.doi.org/10.32505/qadha.v7i1.1470.

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Grant practice is a transaction that is commonly done by the community. Apart from that, the grant is a sunnah work that is highly recommended carried out by Muslims. The Compilation of Islamic Law (KHI) and the Civil Code (KUHPerdata/BW) have governed the implementation of grants in Indonesia. Basically the purpose of the grant between husband and wife to improve the quality of family relationships that love each other. However, not all good intentions and objectives have good consequences, moreover the actions taken are not based on careful calculation. Grants between husband and wife in the Compilation of Islamic Law are permitted. That is because there are no provisions that state who is entitled or not entitled to receive or give grants. While regarding the grants between husband and wife, the Civil Code said differently. In the Civil Code, grants between husband and wife during marriage are prohibited.

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34

Dwintasari, Pande Putri y Ketut Hari Mulyawan. "FAKTOR YANG MEMPENGARUHI PARTISIPASI PRIA DALAM PENGGUNAAN METODE KONTRASEPSI VASEKTOMI DI KECAMATAN PAYANGAN KABUPATEN GIANYAR". ARCHIVE OF COMMUNITY HEALTH 4, n.º 1 (29 de agosto de 2019): 62. http://dx.doi.org/10.24843/ach.2017.v04.i01.p08.

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Vasectomy has high effectiveness as contraceptive method with minimum side effects. This study aims to identify factors that influence male participation on the use of vasectomy as contraceptive method in Payangan sub-district, Gianyar regency. Study design was observational analytic with case control design. Sampling technique was purposive sampling with total sample of 92 peoples, with 46 peoples each for both cases and controls groups. Bivarate analysis was using logistic regression with ?=0.05. The result showed that of the 92 samples, 26.9%, of male cases have high education, 65.22%, has good awareness, 56.52% admitted that health services are in close distance, and 73.91% has good supports from their wife. Meanwhile, among the control groups, 34.78% has high education, 19.57% has good awareness, 43.48% admitted that health services are in close distance, and 32.61% has good supports from health providers and 28.6% has good supports from their wife. The result showed three factors that have significant association with the selection of vasectomy as contraceptive method are level of awareness (p<0,001), support from health provide (p<0,001) and support from wife (p<0,001). Keywords: Vasectomy, Participation, Male.

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Muhammad Zainuddin Sunarto. "UNSUR KEMASLAHATAN PADA HIBAH SUAMI – ISTRI". MAQASHID 3, n.º 1 (11 de mayo de 2020): 96–114. http://dx.doi.org/10.35897/maqashid.v3i1.381.

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Grant practice is a transaction that is commonly done by the community. Apart from that, the grant is a sunnah work that is highly recommended carried out by Muslims. The Compilation of Islamic Law (KHI) and the Civil Code (KUHPerdata/BW) have governed the implementation of grants in Indonesia. basically the purpose of the grant between husband and wife to improve the quality of family relationships that love each other. However, not all good intentions and objectives have good consequences, moreover the actions taken are not based on careful calculation. Grants between husband and wife in the Compilation of Islamic Law are permitted. That is because there are no provisions that state who is entitled or not entitled to receive or give grants. While regarding the grants between husband and wife, the Civil Code said differently. In the Civil Code, grants between husband and wife during marriage are prohibited.

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36

Misraini, Irda. "PERSPEKTIF ISLAM TENTANG KEKERASAN SUAMI TERHADAP ISTERI". Marwah: Jurnal Perempuan, Agama dan Jender 14, n.º 1 (1 de junio de 2015): 113. http://dx.doi.org/10.24014/marwah.v14i1.2598.

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Violence committed against the husband and wife both physically and psychologically is very difficult to disclose, because the data does not exist, and the problem is considered a private matter. But for example, in the case of nusyuz or wife against husband, there is a religious legitimacy (Alquran 4:34), for a husband to beat his wife on the grounds of disobedience wife. So widespread belief among Muslims arise, that the husband the right to beat his wife. When traced the context of the verse then beating is the last alternative for a husband whose wife nusyuz after mau'izah (give good advice and separate beds.) In fact, the concept of violence in the form of beatings should be avoided and not to be carried out because the Prophet Muhammad as a role model Muslims never do the beating of his wife.

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OGASAWARA, Y. "The Too-Good Wife: Alcohol, Codependency, and the Politics of Nurturance in Postwar Japan". Social Science Japan Journal 10, n.º 1 (29 de marzo de 2007): 140–43. http://dx.doi.org/10.1093/ssjj/jym005.

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Burger. "Who Could Tell the Joy That Is Between a Husband and His Wife? Feeling with the Good Wife in the Franklin's Tale". Chaucer Review 55, n.º 4 (2020): 422. http://dx.doi.org/10.5325/chaucerrev.55.4.0422.

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RimHoon y Ju Hyo Jin. "The Analysis of the prototype of cable TV drama characters: "Good Wife" and "Secret Forest"". Korean Journal of Local Government & Administration Studies 31, n.º 4 (diciembre de 2017): 263–87. http://dx.doi.org/10.18398/kjlgas.2017.31.4.263.

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Mandziuk, Roseann M. "Whither the good wife? 2016 presidential candidate spouses in the gendered spaces of contemporary politics". Quarterly Journal of Speech 103, n.º 1-2 (22 de septiembre de 2016): 136–59. http://dx.doi.org/10.1080/00335630.2016.1233350.

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Tierney, R. Kenji. "The Too-Good Wife: Alcohol, Codependency, and the Politics of Nurturance in Postwar Japan (review)". Anthropological Quarterly 79, n.º 4 (2006): 791–95. http://dx.doi.org/10.1353/anq.2006.0055.

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Aducci, C. J., Joyce A. Baptist, Jayashree George, Patricia M. Barros y Briana S. Nelson Goff. "The Recipe for Being a Good Military Wife: How Military Wives Managed OIF/OEF Deployment". Journal of Feminist Family Therapy 23, n.º 3-4 (julio de 2011): 231–49. http://dx.doi.org/10.1080/08952833.2011.604526.

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Thompson, Katrina Daly. "How to Be a Good Muslim Wife: Women’s Performance of Islamic Authority during Swahili Weddings". Journal of Religion in Africa 41, n.º 4 (2011): 427–48. http://dx.doi.org/10.1163/157006611x599172.

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Abstract The existing literature on women of the Swahili Coast has focused largely on their involvement in activities labeled as non-Islamic by both male peers and scholars. However, Islam plays an important role in these women’s lives and they often bring Islamic knowledge to bear on their participation in seemingly secular activities. In this study I address women’s role as sex instructors with a specific focus on instructing a bride in contemporary Swahili weddings. Contextualizing participant observation within the existing literature on Swahili puberty rituals, sex instruction, weddings, and language ideologies, I find that the ritual involves a discursive performance of Islamic knowledge and thereby offers women who act as instructors a form of religious authority. This provides an important counterpoint to decontextualized representations of Swahili Islam as excluding women from positions of authority.

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채수진. "Not to Speak but to Socialize: Based on the American TV drama, The Good Wife". STEM Journal 15, n.º 2 (agosto de 2014): 1–15. http://dx.doi.org/10.16875/stem.2014.15.2.1.

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Levyta, Farah, Dianka Wahyuningtias y Sarim Sarim. "TRAINING FOR SORGHUM FLOUR BASED CAKE MAKING AS A PART OF FAMILY WELFARE PROGRAM EMPOWERMENT IN PASIRMULYA BANDUNG". ICCD 1, n.º 1 (11 de diciembre de 2018): 114–18. http://dx.doi.org/10.33068/iccd.vol1.iss1.17.

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Sorghum is a plant of a family of grasses and is still a family with rice, corn, and wheat. Sorghum grows a lot in the yard of Pasir Mulya residence house Banjaran District Bandung West Java. House wife in this village have not used much of this sorghum plant as food. The purpose of this training is to provide knowledge to the house wife about the benefits of sorghum as a cake-making material. The focus of this research is the process of empowering women through training and mentoring to good packaging, so that the house wife can have activities that produce and help the economy in the area. Data collection techniques used in this research are observation, interview and documentation. The data obtained were analyzed using data analysis technique. The results stated that the process of empowerment of house wife group through the training of cooking skills by way of prescribing, teaches the making of correct cookies and hygiene’s, training the use of the right tools, the packaging process to produce a good product and worth selling. The results of sorghum-based cookies are expected to become a consumable gift from the Pasir Mulya.

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46

Brodziak, Andrzej, Agnieszka Wolińska y Alicja Różyk-Myrta. "The good wife — A television series suitable for life review psychotherapy, guided by nurses: Big ideas". Nurse Education Today 64 (mayo de 2018): 153–55. http://dx.doi.org/10.1016/j.nedt.2018.02.018.

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47

Wijaya, Megawati. "The Too-Good Wife: Alcohol, Co-dependency, and the Politics of Nurturance in Post-war Japan". Asian Journal of Social Science 36, n.º 2 (2008): 354–56. http://dx.doi.org/10.1163/156853108x298789.

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Van Houweling, Emily. "“A Good Wife Brings Her Husband Bath Water”: Gender Roles and Water Practices in Nampula, Mozambique". Society & Natural Resources 29, n.º 9 (21 de diciembre de 2015): 1065–78. http://dx.doi.org/10.1080/08941920.2015.1095377.

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49

이지현. "A study on the receptive-productive vocabulary distinction using the American TV drama, The good wife". STEM Journal 18, n.º 3 (agosto de 2017): 137–56. http://dx.doi.org/10.16875/stem.2017.18.3.137.

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Khoiri, M. Alim. "Telaah Hadits Hak-Hak Istri Dalam Rumah Tangga". Ngabari: Jurnal Studi Islam dan Sosial 14, n.º 1 (28 de junio de 2021): 1. http://dx.doi.org/10.51772/njsis.v14i1.62.

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Conflict in the household is a normal thing. Usually, conflicts in the household are caused by husbands' and wives' rights that have not been fulfilled. This study aims to examine the quality of the hadith regarding the rights of wives in the household. The literature review method is used in this research. Researchers found several matan of hadiths that explain the rights of a wife in the household narrated by Abu Dawud. The hadith that describes the rights of the wife in the household, the history of Abu Dawud has a good sanad quality, has a good matan quality, and meets the criteria of sahih hadith. Furthermore, this study's results will benefit society; especially will benefit husbands, to fulfill their wives' rights in the household.

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