Good Wife Research Articles

구술서사 <시집온 맹인>에 나타난 ‘장애’의 의미 -‘장애’ 가진 몸, 그 존재다움의 괴리-

This paper discusses representation and meaning of “disability” of “women” in oral narratives in two respects: narrative and performance. Specifically, it examines the effects and limitations of the representation of “disability” in the oral performance of The Blind Woman Who Married. Furthermore, the meaning of the oral tradition of The Blind Woman Who Married is explored in the here and now. As a result, the “disability” in the oral narrative The Blind Woman Who Married is reproduced as knowing what a ordinary people cannot see or having excellent economic ability. It also reproduces the model of a good wife. However, through the process of performance, the community imposed a taboo or projected a heroic stance on “a certain body” represented by oral narratives. In this way, the community seems to have strengthened the solidarity of its members and solidified the ideology of “normality.” However, the existing body―the “certain body” mentioned through the performance of The Blind Woman Who Married―can experience ongoing conflict between “becoming” and “alienation.” Therefore, this paper attempts to find a clue to defend the intersecting body of “disability” and “woman” through the oral narrative The Blind Woman Who Married.

Managing expression and hand holding in The Good Wife: how ‘leaning in’ demands emotional labour

The Good Wife takes a seemingly feminist approach to the well-known media narrative of the disgraced politician and his stoic forgiving wife. The CBS series is widely understood as embodying neoliberal feminism akin to that of Sheryl Sandberg's Lean In: Women, Work, and the Will to Lead. While The Good Wife predates the publication of Lean In, its protagonist Alicia Florrick (Julianna Margulies) is a proto-Sandberg who thrives in a cut-throat corporate environment thanks to her capacity to bring the skills she cultivated as a mother and political wife into her restarted law career. Alicia's corporate success is enabled by her defence of her husband's actions in the media, capacity to emotionally manipulate colleagues and clients, influence over jury members and witnesses and the suppression of her feelings for the benefit of her employers, clients and family. This article argues that The Good Wife makes apparent the centrality of emotional labour to neoliberal feminism, whereby traditionally feminised ‘soft’ skills like care work, emotion management, negotiation, relationship building and persuasion are put to work for capitalist success . In The Good Wife, ‘managing expression’ and ‘hand holding’ are key to Alicia's corporate success, highlighting how under neoliberal feminism, emotion is both labour and liability.

EDUCATIONAL VALUES IN THE QUR'AN SURAH AT-TAHRIM

In the Qur'an, Allah SWT not only commands us to protect ourselves from the torment of hellfire, but Allah SWT also commands us to protect our families from the torment of hellfire This research is a qualitative research with the type of library study (library reseach) the author tries to examine the value of education in the Qur'an letter at-tahrim. The method used in this research is descriptive method with the aim to describe systematically and precisely about the educational values contained in the Qur'an. The research technique used is literature study, namely reading, understanding, analyzing supporting books. This research is a qualitative research with the type of library study (library reseach) the author tries to examine the value of education in the Qur'an letter at-tahrim. The method used in this research is descriptive method with the aim to describe systematically and precisely about the educational values contained in the Qur'an.. The results of this study indicate that the values contained in the Qur'an letter at tahrim are: a). Believe in allah swt with true faith. b). Believe in the existence of the Day of Judgment. c). Protect yourself and your family from the torment of hellfire. d). Worship. e). Example of a good wife

Uroda kobiety w paremiologii polskiej i bułgarskiej

Beauty is a multispectral and polyvalent emotional-aesthetic category. Beauty is reflected in the thinking and behavioral manifestations of gendered subjects, who constantly subject it to evaluation. The aesthetic side of beauty alone is not enough for successful intersex communication. It also carries risks, so it must be balanced and elevated with an ethical „platform”. Thus it becomes a synonym of goodness with nobility of soul, of an enlightened mind, of the dignity of character. Women’s beauty has a universal nature that reveals a wide range of values, among which one usually stands out in a given context. Among the most sought after in modern times, besides physical attractiveness, is a woman’s ability to be a good wife, mother and keeper of the home hearth.Beauty is also a perceptual model for understanding the delicate nature of women, as well as a specific kind of „instruction” for undertaking certain communicative tactics in inter-gender communication. Since female beauty is an integral part of the enigmatic mystery that men have grappled with since time immemorial, their communicative efforts are directed in two directions: 1) negative, even harsh comments, crystallizing into merciless evaluations of female shortcomings and seemingly erasing the advantages of the female gender (or at best balancing them with irritating weaknesses and deficiencies observed in women); 2) sincere admiration of their charm, but always tempered with fear of the impenetrable enigma.The goal of the study is, through the use of proverbs, to discern the mechanisms by which stereotypes and anti-stereotypical tendencies in conceptualizing beauty, embodied by women, function in the psyche of the subject as a representative of one of the two cultures (Polish and Bulgarian). One of the positively marked stereotypical „directives” is female beauty, associated with her creative essence, namely with the fertility of the Earth. She is beautiful in herself. These identified tendencies demonstrate the high axiological rank of beauty in the subject’s categorization strategies and its ability to sublimate into higher moral and spiritual value. This sublimation contributes to strengthening the bonds between man and woman.The methods used in the study include: semantic-analytical, psychological, cognitive-pragmatic, and comparative methods.

Competition among visual, verbal, and auditory modalities: a socio-semiotic perspective

Abstract This article presents a fresh perspective on the interplay among visual, verbal, and auditory modalities, positing that these modalities, as semogenic resources, compete to express dynamic meanings. The theoretical paradigm emphasizes that whether a modality or an element within a modality gets or loses semantic status, it will elicit an additional layer of social meaning to depict a comprehensive picture of a story together with an explicit semiotic meaning. The article adopts a qualitative method to analyze the data, which are drawn from The Good Wife and My Roommate is a Gumiho and annotated in ELAN 6.3. It was found that modal competition can shed light on the dynamic meaning-making processes in semiotic and societal orientations. Modal competition may distort space and time of different stories, and reconstruct a different discursive spatio-temporal dimension in the TV world. It can diversify the dynamic orientations from New to Given in visual, verbal, and auditory texts of multimodal discourses to tell stories. Modal competition provides a lens to understand the multidimensional reality and to appreciate the aesthetics of a modern TV series.

Posisi Tawar Perempuan Dalam Rumah Tangga: Studi Kasus Buruh Pabrik di PT. Kayu Lima Sejahtera

Women today must carry out their duties as housewives and must also work to help the family economy. This study aims to analyze the causes of the dual role of women in Anjir Serapat Village, and to determine the position of women who work in their families. This research uses a qualitative approach with the type of field research. The research was conducted on female laborers at PT Kayu Lima Sejahtera in Anjir Serapat Tengah Village, East Kapuas District, Kapuas Regency, Central Kalimantan. Data collection techniques using observation, interviews and documentation. Data analysis techniques through the stages of data reduction, data presentation and conclusion drawing. The results show that women work as laborers to help meet household needs, which has an impact on financial sufficiency and helps create household harmony. However, this does not always have a positive impact, but also has a negative impact on women because they have to feel exhausted due to having to do household chores. Family time is also reduced, which makes their children more independent and able to understand their parents' work, regardless of their young age. This research shows that the existing social construction in society about the role of a good wife only around the domestic can be broken. In the Anjir Serapat Village community, it is women who hold a more dominant public role.

The Traditional New Woman and Emerging New Man in Republican China

This study focuses on the agony of married New Women, as well as the emerging New Man, in the 1920s and 1930s. While the New Woman in love has attracted considerable scholarly attention, the dilemma of New Women after marriage remains mostly ignored. Relying on literary works as well as articles in newspapers and periodicals, this essay attributes the New Woman's acute dissatisfaction to the uncontested gendered division of labor and the discontinuity between romantic relationships and institutionalized marriage. Intellectuals proposed communal childcare as the solution to the New Woman's dilemma; however, this still left the gendered labor division intact. This essay identifies the traditional role of the New Woman in the family and observes the emergence of xianfu liangfu (賢夫良父, “good husband and wise father”), a counterpart to xianqi liangmu (賢妻良母, “good wife and wise mother”). This understudied discourse demands equal responsibility at home and an attentive fatherhood from men.

Marginalisation of women and the predicaments of community-led ecotourism projects in the Chilika Lagoon, India

ABSTRACT Studies on women in ecotourism can be classified into two categories. First, women become empowered by participating in community-based ecotourism. Second, such projects continue to push women into gender-specific roles. Drawing from a qualitative study on community-based ecotourism projects in the Chilika Lagoon, this paper argues for a third category. Here, within the rubric of sanskritisation – social mobility and cultural factors associated with patriarchy – women are excluded from working in community-based ecotourism projects. Instead, they need to become "good wives" to uphold the community’s izzat (honour) and samskruti (culture) by dissociating themselves from "indecent" works like engaging in the ecotourism projects in the lake. The paper concludes that articulating the embodiment of honour and culture with the framework of sanskritisation can help us broaden our understanding of developmental practices in rural India and explain complex interplays of caste and gender that prevent Dalit women from entering certain labour markets.

Analisis Kepribadian Tokoh Utama dalam Novel Dangerous Romance Karya Daisy Ann: Kajian Psikologi Sastra

This research is based on the selfish side that exists in the personality of the main character in Daisy Ann's novel Dangerous Romance which can be studied more deeply with Sigmund Freud's psychoanalytic theory. The research method used is descriptive-qualitative, with the aim of describing the personalities of the main characters, Maura and Benny Arliansyah, based on the concepts of Id, Ego, and Superego. The research data are sentences quoted directly from the novel Dangerous Romance by Daisy Ann. The identity of Maura's personality includes the desire to possess, the desire for Ben's attention, the desire to be a good wife, and the desire to be a friend of Ben. The ego of the Maura personality encompasses selfishness, ambition, and reluctance to surrender, attention, openness, and jealousy. The superego in Maura's individuality involves the awareness of his egoism and the consciousness of releasing Ben. As for the superego that is seen in him, it is his awareness of his fault. These personality concepts can be used as a life lesson that one's selfishness can destroy everything. This finding is also a sign that Sigmund Freud's psychoanalytic theory can be used as a primary foundation in the study of novel literature so that it can be reimplemented in other literary works, whether drama or scripture. Keywords: Dangerous Romance, Psychoanalysis, Main Characters

Transcultural Identity of Twerking: A Cultural Evolution Study of Women’s Bodily Practices of the Slavic and East African Communities

ABSTRACT Human culture is built upon nature to help humans adapt to their environment – first natural, but later natural-cultural. Cultural practices are aimed at aiding survival in changing environments, and in different settings they meet different environmental pressures, causing later changes in trajectories. According to cultural evolutionism, behaviours, ideas and artefacts are subject to inheritance, competition, accumulation of modifications, adaptation, geographical distribution, convergence and changes of function – these are mechanisms present also in biological evolution. In the following paper, we examine women’s dance and physical exercise practices, which contain similar postures performed in comparable circumstances, as found in initiation ritual dances in chosen East African communities and in Slavic gymnastics for women in the Belarusian tradition. In times of globalization and the mixing of cultures, the position on knees and elbows is recontextualized in a visually attractive form of contemporary dances like Kangamoko and Baikoko, or more widely different variants of ‘twerking’ and reconstructed physical exercises. Approaching ‘twerking’ positions, especially on knees and elbows as a cross-genre performance, we find common roots in the communal support for women’s good wife and mother status teachings in various cultures, showing the importance of women’s circles, women’s health and well-being for the community.

Career barriers of female education administrators: Systematic review and a qualitative meta-synthesis

In many societies, women are assigned missions such as being a good mother, a good wife, an unpaid domestic worker, a child caregiver and an emotional person. These missions attributed to women may prevent them from revealing their potential and talent in the workplace. Undoubtedly, though these roles, assigned to women by society, are attempted to be explained with glass ceiling and gender stereotypes, these inequalities against women could be related to many more complex historical, social, political, and cultural factors. This study aims to reveal and discuss the career barriers experienced by female education administrators. A qualitative meta-synthesis method was employed in this study through a systematic review of 21 studies included in the analysis. ENTREQ-PRISMA statements and CASP protocol were used to improve the reporting of systematic review and qualitative meta-synthesis. As a result of this systematic review, the career barriers experienced by female education administrators clustered under four themes, including family-related barriers, organizational structure-related barriers, women's self-imposed psychological barriers, and social structure- related barriers.

Makna Istri Yang Cakap Berdasarkan Amsal 12:4 Sebagai Role Model Perempuan Masa Kini

Proverbs 12 combines many of Solomon's Proverbs and provides many spiritual lessons. Proverbs 12, says a capable wife is her husband's crown. In today's modern world, the tendency of a woman as a wife to ignore spiritual principles as instructed by Solomon in Proverbs 12:4 is one of the most frequent problems and challenges in Christian families. Christian women must meet several requirements to be considered capable wives. Christian women's desire to be good wives, which is a crown or praise that brings happiness to the family, drives this research. The purpose of writing this article is to determine the true meaning of the phrase, "A capable wife crowns her husband", found in the text. The method used is qualitative with general subhermeneutics, namely literal, grammatical and context analysis. Paying attention to the interpretation of Proverbs 12:4, this article finds four truths regarding a wife who is capable of crowning her husband: First, someone who has integrity in motivation, words and deeds. Both are strong, never give up, diligent in managing their household. The third is an honor for her husband. Fourth, pious, maintaining holiness.

„Bądź aniołem piastunem narodowego ducha…” Cnoty niewieście rekomendowane w XIX‑wiecznych poradnikach obyczajowych

“Be Guardian Angel of the National Spirit…” Women’s Virtues Recommended in Nineteenth‑Century Programmes of Education Throughout the nineteenth century, Poland was deprived of an independent state, and the primary goal of Poles at that time, regardless of gender, was to regain independence. The specific historical conditions in which Polish society had to modernize in the period under discussion also left their mark on the process of women’s education, which is visible in contemporary curricula. In them, a special aura surrounded moral education and work for the oppressed homeland, in which women were to perform a unique function. The role that the family played in the process of shaping national awareness and defending Polishness against Germanization and Russification assigned to Polish women special tasks in society and additional fields of activity, increasing their prestige in the family and beyond. The situation in which Poles found themselves in the period in question largely influenced the model of educating the young generation of women. In it, moral, religious and patriotic education took a prominent place. In the comfort of the home, in boarding schools, and in schools, girls were supposed to learn the principles of faith, to learn to read and write in Polish, to count, to acquire a knowledge of the main points of geography, native history, and nature, to master the art of playing an instrument, to become familiar with household duties, to learn to sew, embroider and knit, etc. The direction of girls’ education was in a sense imposed by the tasks that the pupils had to fulfill in the future in the life of their family and in the life of society. An educated woman was to become a defender of Christian faith and wisdom, a guardian of patriotism, a promoter of history, the purity of the Polish language and Polish customs, and above all, a good wife and mother. Moral values, based mainly on Christian ethics, were always to accompany her both in the home and in public. Specific Polish conditions permanently bound her to tradition and to the prevailing ideal of the Polish Mother, a symbolic model of the ideal wife and mother. In the name of the good of the homeland and in support of a man in the struggle for freedom, she was to renounce her own aspirations and desires, so that nothing distracted from the main goal – Poland’s regaining independence.

Cnotliwe Słowianki i knujące Niemki. Wzorzec dobrej żony i jej antyniemiecki kontekst w powieści historycznej Bracia Zmartwychwstańcy Józefa Ignacego Kraszewskiego

Virtuous Slavic Women and Scheming German Ones: The Model of the Good Wife in Józef Kraszewski’s Bracia Zmartwychstańcy Emnilda, the third wife of King Bolesław Chrobry, is presented in the work of Józef Ignacy Kraszewski as a woman who manifests in an exemplary fashion a set of character traits that are summed up by the expression “women’s virtues.” This article shows how the heroine of the novel implements this specific system of values. This takes place not only through her personal deeds, but is also highlighted thanks to the counter‑model of Chrobry’s next wife, Oda Meissen. In Kraszewski’s approach, an interesting national context related to “women’s virtues” emerges. This pattern, based on Catholic values, is used by the writer to idealize the image of the Polish nation and its past, and, at the same time, to diminish the German nation, to show it as morally inferior. This is an obvious commentary on the attempts at Germanization then being undertaken by the Prussian government. The concept of medievalism is used in the article, as the action of the novel takes place in the medieval era. This period has been referred to many times in similar types of narratives, because this era was considered the period of the creation of the Polish nation. It also underlines the alleged eternity of the Polish‑German or Slavic‑Germanic conflict. In addition, the construction of Emnilda’s character is inspired by the thirteenth‑century lives of the holy princesses of the Piast dynasty.

Das Bild der tugendhaften Frau als Ehefrau und Mutter in ausgewählten lateinsprachigen Epithalamien und Epitaphien des 16. Jahrhunderts

A Virtuous Woman in the Renaissance In this article, I analyze selected texts of epithalamia and epitaphs, on the basis of which we can conclude that it is no accident that male poets paid so much attention to women in these two genres. This is so because in wedding songs they needed a virtuous wife, and in funeral songs they had to prove that they had found one. In both types of works, the catalogue and the laudatio of female virtues are very similar. The difference is visible in the description of appearance, which in epitaphs is of secondary importance, because the body disintegrates after death, unlike the immortal soul. In the sixth epitaph to Elżbieta Szydłowiecka, Piotr Rojzjusz emphasizes the grace and beauty of the deceased, but puts them between two other virtues: kindness and holiness. All virtue lay at rest in the grave with this beautiful woman. The funeral laudatio coincides with the laudatio in wedding songs. The woman was to be the model of a good wife, a mother, and a Christian. The topos of the good wife required of her: good birth, love for her husband, piety, decency, honesty, modesty, unconditional obedience to her husband, and lack of a quarrelsome disposition (the epitaphs lack pulchra and pecuniosa). The topos of a good mother, however, includes giving birth and raising children. A good mother had to be pious, modest, and caring for her family and children. In each of these roles, the description of virtues is strongly prescriptive. A woman becomes a being programmed by nature and patriarchal society to fulfill the role of an obedient daughter, a virtuous wife, a caring mother, and a good housewife.

„Poporul” despre „femeie”, la 1900. Stereotipuri și prejudecăți de gen în Gr.G. Tocilescu, Materialuri folkloristice

The article is an analysis of Romanian popular cultural representations and stereotypes about women, as they emerge from the versified materials collected in the period 1897-1900 by the team coordinated by the historian philologist Gr. Tocilescu. From the more than 4000 folklore pieces in the massive volumes, several anthropological categories stand out that mark the vision of a male and religious society on women. They are generally assigned negative roles. The texts contain reflections of some conceptions dating from the pre-modern Romanian world, according to which women are associated with the devil, being the instrument of temptation, deceptions and curses by which men feel permanently threatened. The article proposes a breakdown of the categories that make up the stereotypical image of women at the end of the 19th century. A certain complexity is reflected by opposite images that are both documented in these texts. Thus, we meet the maiden, but also the old spinster, the public woman and the ”dishonest” girl cheated on by her lover; the good wife, the unhappy fiancée or wife, the good daughter, sister or mother, but also the perverted mother, the unfaithful wife; women are more faithful as lovers than they are as wives; the mysterious nun may be opposed to the woman-man figure; wealth in women is seen as a trap, being usually accompanied by a poor mind and a very bad temperament. I have insisted on the examples, mainly because of the plasticity with which they render the underlying conceptions. In the light of such synthesis, we may ask ourselves, in the perspective of the long duration theorized by anthropologists, how much of these prejudices are still active today.

Becoming a good wife: Nature and habits in Paduan medical culture in the age of Shakespeare

The Renaissance debate on the passions of the soul develops in an atmosphere of intellectual mediations that forges new anthropological codes for the social control of affections. This contribution focuses on some medical texts on passions, circulating in Padua during the sixteenth century, which attempt to answer, on theoretical and therapeutic levels, the questions raised by the confrontation between mores and temperamenta: is it possible to activate a process of domestication of the passions that could bring behavioural deviance within the norm? What are the boundaries of adequate moral or social conduct for a scolding young woman?

Women from the Medieval Male Perspective

In this work, the book Good Wife of Paris (Le Menagier de Paris) serves as the beginning point for a discussion of the place of women in medieval society. It also demonstrates how current women have been influenced by the discipline of women in Western European culture from the Middle Ages onward, as shown in some of its literature. This article focuses on how men treated women in the Middle Ages and attempts to explore the historical roots of this discrimination. In the book Le Menagier de Paris, it is made clear that the wife is subject to the husband and offers a set of guidelines for newlywed women in the voice of a medieval aristocratic male. The analysis of Le Menagier de Paris reveals that the medieval order of marriage was male-dominated, and that this marriage structure has influenced modern weddings. The study focuses on the medieval order of marriage and the status of women as expressed in its contents.

Image of a Woman in Chineese and Russian Paroemiae

Paremiological comparative studies are a relevant area of modern linguistics, since the corpus of paroemiae of a particular language reflects the peculiarities of the worldview of an ethnos, its value guidelines, established social connections, prohibitions, priorities, and traditions. In this regard, it seems interesting to compare the language signs and the meanings behind them, which coincide in two different Chinese and Russian linguistic cultures. The similarity that underlies our comparison is due to universal human values, the foundations of traditional society and the biological nature of family relationships. The result of the study was the recording of eleven coinciding meanings of paroemiae about a woman: daughter as a beloved female child; daughter as an extra mouth in the family; daughter as a potential member of another family; daughter as a family member opposed to daughter-in-law; qualitative description of a bad wife; qualitative description of a good wife; wife-partner; tradition of wife beating; mother as the basis for the life and upbringing of a child; mother as a bearer of love; opposition of mother and stepmother. The study can be continued by identifying and describing means of expressing these meanings in Chinese and Russian paroemiae about a woman. A separate aspect of the comparative analysis can be identification of divergent meanings in paroemiae about women, which we understand as a fixation of gender norms of traditional society.

<신과 함께> 웹툰과 영화에 반영된 뮈토스(mythos) 고찰

Ju Ho-min’s webtoon Along with the Gods (Singwa hamkke), serialized on Naver Webtoons from 2010 to 2012, reimagined Korea’s Buddhist and shamanic mythology regarding the afterlife. It achieved immense popularity and was adapted into two films in 2017 and 2018, both of which performed exceptionally well at the box office. This paper compares the first volume of the webtoon (the “Afterlife Volume”) with the first of these two films (subtitled “The Two Worlds”), examining how the message of the narrative changed in the process of media conversion. The concept of “mythos(μῦθος),” meaning an overriding set of values or worldview that may include individual myths, is borrowed
 to examine both the webtoon’s and the film’s messages. The webtoon makes active use of traditional myths with which general readers might not be familiar, and by taking an everyman as its protagonist and depicting the afterlife in a modernized, familiar way it encourages readers to imagine themselves in the same situation that protagonist Kim Ja-hong finds himself in. This gives readers the opportunity to put themselves in Ja-hong’s shoes and reflect on their own sins. In addition, comparisons drawn between this life and the afterlife express social criticism, demonstrating in particular how unreasonable modern society is and how difficult it is for someone to live a decent
 life. This is ultimately a criticism of the “success mythos” prevalent in modern Korean society. The film, on the other hand, introduces viewers to a heroic protagonist and depicts the afterlife in a variegated way suited to fantasy or historical drama. In particular, the punishment of sinners in the various hells, the journey undertaken between the hells by the protagonist and the Guardians, the scenes of fights with terrifying creatures or spirits, and the scenes depicting a Guardian chasing and fighting a vengeful spirit all present spectacles worthy of a blockbuster film. This spectacle may function to immerse the viewer in the film, but it also presents an obstacle to the viewer putting themselves in the protagonist’s shoes. In addition, the film’s final message of “forgiveness” and “love” perpetuates the modern mythos of motherhood seen in concepts such as “wise mother, good wife.” It is unlikely that this mythos was expressed intentionally; more likely, it simply shows that it still exists implicitly in Korean society, and it emerged as the filmmakers attempted to heighten viewer empathy for the characters.