Family Power Relations Research Articles

Detato: Perjalanan Identitas "Kesalehan" dalam Kebertubuhan

This article examines detattooing (tattoo removal) as an expression of pious identity tied to the objectification of the body, which is inseparable from the hege­monic “pietism” of the socialized body. In the discourse of the revival of piety in contemporary Indonesia, the struggle for body identity in the Hijrah Tattoo Program shows the commotion between personal meanings and the occurrence of a conflict of power. Using in-depth interview methods and internet searching, as well as a psycho­analytic perspective, particularly that of the three registers elaborated by Jacques Lacan, this study juxtaposes and compares the strength of political, corporate, re­ligious, and family power relations in the practice of detattoo and the three stages of detattooization in Indonesia. The results of the analysis show that detattooization in the discourse of social piety is a product of the hegemony of political, corporate, and religious power relations which are managed by the subjects of detattoo as a negotiating strategy to reclaim access to conditions of fulfillment validated by the family hierarchy.

L’anti-Œdipe du point de vue de la philosophie des sciences et des perspectives foucaldiennes du savoir-pouvoir

BackgroundFreud identified his theory of the Oedipus complex as his greatest scientific contribution, made it the centerpiece of his clinical theory of the etiology and cure of the psychoneuroses, and adamantly defended it throughout his life. The theory dominated psychoanalysis for almost a century and determined how the problems of countless patients were interpreted. However, recent scholarship suggests that the arguments Freud used to support the theory are unsound and that, far from being harmless pseudoscience, the Oedipal theory constitutes an oppressive form of Foucauldian “knowledge-power” that rearranges family relationships in sociosyntonic but emotionally harmful ways. Continued identification of psychoanalysis with Oedipal theory poses an obstacle to fresh psychoanalytic thinking and psychoanalytic credibility. To liberate psychoanalysis from its Oedipal shackles, a clear understanding of the theory's faulty origins and deleterious effects is essential. Objectives and methodsThis paper distills the conclusions of two recent books that consider how and why Freud staunchly defended the Oedipal theory and the deleterious effects on the modern family that resulted. After the failure of his seduction theory, Freud developed the Oedipal theory to defend his central theoretical claim, the sexual theory of neuroses. However, the Oedipal theory remained an entirely ad hoc, scientifically unpersuasive defense without novel evidential support less dependent on psychoanalytic method, which had also been cast into doubt by the seduction theory's failure. Freud attempted to provide such “more direct” evidence in the case of Little Hans, on which my analysis focuses. Regarding the evaluation of Freud's evidence, the method is philosophy-of-science logical reconstruction, analysis, and evaluation of the arguments Freud offered. Regarding the theory's effects, the method is neo-Foucauldian analysis of how acceptance of the theory changed family power relations — that is, the theory's knowledge-power. ResultsI identify four pivotal arguments Freud presents in the Hans case to support Oedipal theory. Each argument is brilliant as a logical construction but unsound when compared to the evidence of the Hans case history. I then analyze the knowledge-power of the Oedipal theory as it appears in the Hans case as well as in modern family life. Acceptance or awareness of the theory serves to create a sense of danger in mother-son physical affection, leading to separation of children from parents — especially at bedtime — and thus protection of the marital bed in the new era of egalitarian sexual and emotional marriage that started at about the time that Oedipal theory was proposed. ConclusionsFreud's arguments defending Oedipal theory are brilliantly conceived, but Freud misreads the facts of the Hans case so that his arguments are unsound. In failing to confirm novel predictions, Freud's Oedipal theory remains ad hoc and scientifically unacceptable. It was nonetheless widely accepted because of its distinctive knowledge-power, which supported the evolving nature of marriage in a way that limited parent–child interaction, co-sleeping, and affection. The theory of the Oedipus complex of both false and harmful, and in clinical intervention it is a form of theoretical counter-transference.

Anti-Oedipus from philosophy of science and Foucauldian knowledge-power perspectives

BackgroundFreud identified his theory of the Oedipus complex as his greatest scientific contribution, made it the centerpiece of his clinical theory of the etiology and cure of the psychoneuroses, and adamantly defended it throughout his life. The theory dominated psychoanalysis for almost a century and determined how the problems of countless patients were interpreted. However, recent scholarship suggests that the arguments Freud used to support the theory are unsound and that, far from being harmless pseudoscience, the Oedipal theory constitutes an oppressive form of Foucauldian “knowledge-power” that rearranges family relationships in sociosyntonic but emotionally harmful ways. Continued identification of psychoanalysis with Oedipal theory poses an obstacle to fresh psychoanalytic thinking and psychoanalytic credibility. To liberate psychoanalysis from its Oedipal shackles, a clear understanding of the theory's faulty origins and deleterious effects is essential. Objectives and methodsThis paper distills the conclusions of two recent books that consider how and why Freud staunchly defended the Oedipal theory and the deleterious effects on the modern family that resulted. After the failure of his seduction theory, Freud developed the Oedipal theory to defend his central theoretical claim, the sexual theory of the neuroses. However, the Oedipal theory remained an entirely ad hoc, scientifically unpersuasive defense without novel evidential support less dependent on psychoanalytic method, which had also been cast into doubt by the seduction theory's failure. Freud attempted to provide such “more direct” evidence in the case of Little Hans, on which my analysis focuses. Regarding the evaluation of Freud's evidence, the method is philosophy-of-science logical reconstruction, analysis, and evaluation of the arguments Freud offered. Regarding the theory's effects, the method is neo-Foucauldian analysis of how acceptance of the theory changed family power relations — that is, the theory's knowledge-power. ResultsI identify four pivotal arguments Freud presents in the Hans case to support Oedipal theory. Each argument is brilliant as a logical construction but unsound when compared to the evidence of the Hans case history. I then analyze the knowledge-power of the Oedipal theory as it appears in the Hans case as well as in modern family life. Acceptance or awareness of the theory serves to create a sense of danger in mother-son physical affection, leading to separation of children from parents — especially at bedtime — and thus protection of the marital bed in the new era of egalitarian sexual and emotional marriage that started at about the time that the Oedipal theory was proposed. ConclusionsFreud's arguments defending Oedipal theory are brilliantly conceived, but Freud misreads the facts of the Hans case so that his arguments are unsound. In failing to confirm novel predictions, Freud's Oedipal theory remains ad hoc and scientifically unacceptable. It was nonetheless widely accepted because of its distinctive knowledge-power, which supported the evolving nature of marriage in a way that limited parent–child interaction, cosleeping, and affection. The theory of the Oedipus complex is both false and harmful, and in clinical intervention it is a form of theoretical countertransference.

THE LIFE OF THE NIQAB AND SIRWAL; Phenomenological Study of Family Power Relations to Stigma

This research departs from the widespread stigmatization experienced by those who wear the niqab and sirwal. Society views this attribute negatively because one of them is the actions of terrorists, suicide bombers and others, who carry out their actions using a niqab or sirwal. So this study aims to explore the experiences of the niqab and sirwal users in the private sphere, such as the family and the public sphere in society. To see these two contexts, this study uses the perspective of power relations theory from Michel Foucault and the Stigma concept from Erving Goffman. Meanwhile, methodologically, this study uses a qualitative approach to explore the experiences of the niqab and sirwal users. The findings in this study are that women who wear the niqab in power relations with their parents experience discrimination and social control regarding their attributes. In contrast to sirwal users, who are more liberated by their families in using attributes. Meanwhile, in the public sphere, niqab women again experienced verbal harassment from the public, unlike sirwal, who never experienced harassment. In this case, a woman wearing a niqab is verbally abused not only because she wears a niqab but because she is a woman who is considered inferior in a patriarchal society. In addition, in this case, niqab women experience double discrimination in private and public spaces.

Проблема формирования властных отношений в семье

The article considers the problem of the formation of power relations in the family. The author analyzes transformation of the traditional family hierarchy, which leads to the fact that one of the topical issues of the modern family is the problem of the formation of power relations. According to the author’s opinion, the formation of power relations in the family originates in the premarital period. When considering families, the author distinguishes two systems of power relations in families – authoritarian and democratic ones. The first type includes families with the authoritarian leadership of one of the family members. The second type includes families with a democratic distribution of power between spouses. This type is characteristic of an egalitarian family, based on equality. The concept of head of the family, which means a family member exercising family power, is closely related to the system of power relations in the family. Under family power, it is customary to understand the ability of one family member to change behavior or influence the behavior of other members. The author analyzes the results of a sociological study on the problem of the formation of power relations in the family. The object of the study was residents of the Republic of Buryatia (N = 273). The study revealed that the formation of power relations in the family is formed on the base of the use of various means, including violence. The use of violence helps to establish even greater power over subordinate family members. The means of coercion consist in certain techniques and methods of power designed to force the object of power to obey against his will.

The Safe Online Together Project: A participatory approach to resolving inter-generational technology conflict in families

ABSTRACT Digital media technologies are a ubiquitous feature of contemporary family life. However, their presence has reconfigured traditional family power relations and, in some cases, subverted family hierarchies of expertise, resulting in conflict between parents and children. This article discusses the methodological approach of the Safe Online Together project, an action research project designed to reduce media-related family conflict by promoting intergenerational understanding and knowledge sharing between parents and children in a non-hierarchical space. In a departure from contemporary ‘deficit’ approaches that can treat young people as dangerous risk-takers in the online environment, the project adopts and encourages more democratic methods and provides young people with the opportunity to share the ways they navigate online risks with their families through a series of family workshops. Early findings provide a strong justification for the project’s approach, and indicate that the family workshops in particular can help families navigate the online world together.

Obsession et rachat: “Enlèvement avec rançon” d’Yves Ravey

The 2010 novel Enlèvement avec rançon by Yves Ravey is, perhaps unwittingly, a case study in obsessional neurosis. In this concise work, the reader is guided through the twists and turns of a crime committed by the narrator, Max, who has recruited his older brother to assist him in kidnapping the daughter of his boss at the sheet-metal business where he is an accountant. Despite its resemblance to a crime novel, the narrative is focussed primarily on the knot of familial and professional relations which give rise to the kidnapping plan. Within the theoretical framework of psychoanalysis, I demonstrate that Max’s enigmatic and often contradictory motivations – to get rich, betray his brother, seduce the kidnapping victim – can be explained with reference to Lacan’s extension of Freud’s work on obsessional neurosis. Lacan, in highlighting the patrocentric nature of this psychological structure, shows that obsession invariably takes the form of a jouissance, a self-destructive behaviour in which the subject takes an unconscious pleasure in his betrayal by the father, and is thereby removed, enlevé (kidnapped), from the chain of desire. More broadly, Ravey’s novel, like his other narratives in which the father’s role in family power relations is put into question, points to a crisis of modernity in which the subject, lacking the law provided by the father yet paradoxically still under its sway, seeks consolation in compulsive rituals.

Communal Challenges for Child Education in the Digital Era: A Perspective from Gender and Family Power Relations

The paper investigates how the digital technology’ advancement has affected our communal being and what could be done to address these challenges. In doing the research, I employ qualitative research to gather the data by documentation, observation, and interview technique with willing and selected informants. My study finds that excessive usage and inability to control the technology endanger human beings, make them submissive to the technology’ logic, and divide community. Community resilience can be achieved if every family units in the neighbourhood are strong and stable. The spread of the COVID-19 pandemic enhances the widespread use of digital technology in many things, such as the learning process, economic transactions; it has changed the social structure. Despite bringing new opportunities, digital technology also presents significant challenges on issues such as gender relations in the family, patterns of parent-child relationships, and even on community health and cohesion. Digital technology might influence the shift of habitus. Still, parents and educational institutions also have the opportunities to contend the digital technological-based habitus and become the axis for the formation of a new habitus for people to navigate their lives guided by love, compassion, and respect.

Communal Challenges for Child Education in the Digital Era: A Perspective from Gender and Family Power Relations

The paper investigates how the digital technology’ advancement has affected our communal being and what could be done to address these challenges. In doing the research, I employ qualitative research to gather the data by documentation, observation, and interview technique with willing and selected informants. My study finds that excessive usage and inability to control the technology endanger human beings, make them submissive to the technology’ logic, and divide community. Community resilience can be achieved if every family units in the neighbourhood are strong and stable. The spread of the COVID-19 pandemic enhances the widespread use of digital technology in many things, such as the learning process, economic transactions; it has changed the social structure. Despite bringing new opportunities, digital technology also presents significant challenges on issues such as gender relations in the family, patterns of parent-child relationships, and even on community health and cohesion. Digital technology might influence the shift of habitus. Still, parents and educational institutions also have the opportunities to contend the digital technological-based habitus and become the axis for the formation of a new habitus for people to navigate their lives guided by love, compassion, and respect.

Intimate power: the intergenerational cooperation and conflicts in childrearing among urban families in contemporary China

This article examines the cooperation and conflicts in the “intergenerational parenting coalition,” the practice of joint caregiving by parents and grandparents that is prevalent among contemporary urban Chinese families. The author argues that a pattern of “yan mu ci zu” (grandparents feed, mothers teach) has emerged in the intergenerational parenting coalition. Specifically, young mothers act as powerful “managers” of the childrearing project, while grandparents serve primarily as caretakers who are marginalized in family power relations. Differing from the institutionalized power structure in traditional Chinese families, yan mu ci zu is a set of fluid, uninstitutionalized power relations constrained by negotiations and bargaining between family members and mediated by intergenerational intimate relations.

Деньги, гендер, власть в домохозяйстве: концептуальные подходы

The bulk of the literature on processes related to the triad of money-power-inequality highlight power as the main driver. Given the causal relations, this view can be considered logical and reasonable. If research into these processes deals with the family (household) as an actor, the research appears to be enriched (more complex). As households often consist of men and women, biological sex and culturally constructed gender should be taken into account. Most researchers focusing on gender issues agree that gender relationships imply power relations. What is peculiar about family power relations and how are they related to money management? This article aims to depict the main perspectives related to the conceptualization of the indicated notions as well as, in part, their empirical operationalization. The first part of this article reviews power patterns developed by Steven Lukes, Michel Foucault, and Pierre Bourdieu and discusses issues related to definitions of “financial power” and its operationalization when applied to family relationships. The second part deals with economic and sociological concepts that reveal and explain the determinants of power relationships. The third part analyzes ongoing changes in the gender order and their potential effects on the structure of power functions in the family.

The Characteristics of Korean Soap Opera: It’s Focus on the Structure of Family Power Relations with Interrelationship

Television drama reflect the dominant values of iedological force in our lives as well as defind the personal life as a certain point of view. Soap opera genre has a many different aspect of valualble of life. It also dealing with power relations with family members of storytelling. Korean typical soap opera narrative often to use conflict between marrage couples to express the hidden unconscious desires and to present the psychological situation of excess characters. The elements of stroy tells the viewers what is the best way to working together as a family members based on the moral aspect of one's life. Korean drama has more 50 years from a half-century of history is protagonist of Hallyu, the Korean television drama, and acute critical of the culture industry has established itself as the contents. The central theme of soap opera was reflecting the dominant values of ideological force in our daily lives. Television drama also reflects the dominant values of an important commodity in the area of cultural industries. In 1962, the first Korea soap opera was called that was taboo in the affairs can be defined as a whole. Crisis had caused a rush of housewives' protests about the drama in terms of storytelling of content. Additionally, the early TBC's drama was the popular soap opera that enjoyed immense popularity in the 1970s in Korea. The story of snubbed in her husband's intemperate affair with a tremendous destiny retraction and background of 1930s. And, it was focus on the traditional Korean family construction of roles that dealing with the parents-in-law with many circumstances. This TV program was very popular that enjoyed a huge popularity of the genre, also film produced even before ended TV drama. The dram and films are both dealing with family narrative story that viewers emotionally involved the episode of stories as well as affected by one's real life. All these considered, this paper propose how family construction related with power relation and interact with family members. The elements of melodrama story will focus on how it tells a storytelling toward of viewers. This paper also exam how relationship of family power relations works, and what is the ideology of interrelationship between family members of storytelling.

‘Do I have a choice?’ The influences of family values and investments on Chinese migrant young people's lifestyles and physical activity participation in Australia

This paper examines Chinese migrant young people's lifestyles and physical activity experiences in relation to the values and cultural investments of their families in Australia. The data in this paper were taken from a larger-scale study underpinned by a critical and interpretive ethnographic method conducted in two school sites. The young people's lives were significantly shaped by dominant Chinese cultural norms and traditional notions of gender. Bourdieuian concepts are drawn upon to explain the (re)production of the Chinese young people's habitus cultivated at home. Based on the young people's pursuit of cultural capital as a consequence of familial values, discussion also focuses on the agency of these young people in relation to their lifestyle choices. Dominant discourses in the ‘talk’ of these young people included their notions of excelling, hyper-investment in academic success and, especially for the girls, skin colour and safety. Traditional Chinese family power relations limited the choices these young people had regarding physical activity which was complicated by the cultural and social fluidity of their lived experiences. The inter-generational flow of habitus and capital of these Chinese migrant young people's families tended to privilege a particular set of discourses based on gender, race, social class and hierarchical practices that resonated with traditional Confucian philosophy.

Migración, economía campesina y ciclo de desarrollo doméstico. Discusiones y estudios recientes / Migration, Peasant Economy and Domestic Development Cycle. Discussions and Recent Studies

Con base en la revisión de algunos estudios recientes que se han llevado a cabo en diversas comunidades rurales de las nuevas regiones migratorias, en este artículo se revisan, de manera crítica, dos interpretaciones de los estudios sobre la familia rural: la economía campesina como unidad de producción-consumo y el ciclo de desarrollo de la unidad doméstica. En las condiciones actuales la migración, interna e internacional, desempeña un papel decisivo en las comunidades rurales. Muchos estudios han constatado la voluntad de las mujeres de salir de los grupos domésticos y sumarse a los flujos migratorios por motivos particulares, por situaciones y demandas específicas de ellas; su salida ha contribuido al resquebrajamiento de los sistemas tradicionales de organización y reproducción de la familia campesina.Las feministas, y más tarde los estudios con la perspectiva de género, criticaron la visión de que las familias rurales constituían unidades de producción-consumo donde las decisiones correspondían a un modelo de estrategias familiares de sobrevivencia y reproducción (Hondagneu-Sotelo, 2007; Wolf, 1990). Ese modelo privilegiaba la homogeneidad, la colectividad, la solidaridad y el consenso, es decir, suponía que en los hogares no había conflictos ni tensiones a la hora de tomar decisiones que a todos comprometían (Ariza, 2007). La familia era una “unidad económica moral” que se sustentaba en los principios de “reciprocidad, consenso y altruismo” (Grasmuck y Pessar, 1991).Los estudios desde el enfoque de género señalaron que en las familias había relaciones de poder basadas en una distribución jerárquica y desigual de los derechos, recursos y autoridad que afectaban especialmente a las mujeres (Ariza, 2007; González Montes, 2002; Hondagneu-Sotelo, 2007; Wolf, 1990). Las críticas alcanzaron a los estudios migratorios: la migración no era un fenómeno exclusivamente de los hombres, las migrantes no eran apéndices de la migración masculina y sus desplazamientos podían tener motivaciones particulares (Ariza, 2007; Hondagneu-Sotelo, 2007). AbstractBased on a review of recent studies conducted in various rural communities in the new migration regions, this article critically reviews two interpretations of rural family studies: the peasant economy as a production-consumption unit and the household development cycle. In the current conditions, internal and international migration play a key role in rural communities. Many studies have shown the willingness of women to leave home and join migratory flows for personal reasons, or due to specific situations and demands. Their departure has contributed to the breakdown of the traditional systems of organization and reproduction of the peasant family.Feminists, and subsequently studies with a gender perspective, criticized the view that rural families were production-consumption units where decisions corresponded to a model of family strategies for survival and reproduction (Hondagneu-Sotelo, 2007; Wolf , 1990). That model favored homogeneity, collectivity, solidarity and consensus, in other words, it assumed that households had no conflicts or tensions when it came to making decisions that involved everyone (Ariza, 2007). The family was a “moral economic unit” based on theprinciples of “reciprocity, consensus and altruism” (Grasmuck and Pessar, 1991).Studies from a gender perspective pointed out that there were power relations infamilies based on a hierarchical, unequal distribution of rights, resources and authority that particularly affected women (Ariza, 2007; González Montes, 2002; Hondagneu-Sotelo, 2007; Wolf, 1990). This criticism reached migration studies: migration was not an exclusively male phenomenon; women migrants were not appendages of male migration and their displacement could be based on personal motivation (Ariza, 2007; Hondagneu-Sotelo, 2007).

Logos and Narrative

The books of Genesis through Second Kings trace a history of Israel from earliest times through the fall of the Southern Kingdom in 586 BCE. In earlier work, I demonstrate that this narrative contains a sophisticated political theory – a systematic analysis which justifies political authority; demonstrates the necessity of law and government; explores the nature of power relations in families; argues that nationhood is the best form of political organization; identifies self-governance, centralized institutions and sovereignty as the essential elements of nationhood; and claims that constitutional monarchy represents the best form of national government. But if the bible contains such a theory, why has it not been identified before now? The reason is that the bible’s political theory is embodied in narratives rather than in discursive analysis. The political meaning of the narratives was lost as the bible came to be interpreted from an exclusively spiritual point of view. This paper identifies advantages and disadvantages of narratives and offers conjectures for why Greek thinkers presented their political ideas discursively while the culture of ancient Israel opted to convey abstract ideas in the form of narrative.

Parent Abuse: Opening Up a Discussion of a Complex Instance of Family Power Relations

In the UK, the issue of parent abuse remains an unacknowledged and under-researched form of family violence receiving little recognition within social policy and professional practice. This may in part be due to the way it transgresses conventional notions of family power relations in which children are seen as potential victims but not as perpetrators. In this paper, we develop a framework for analysing the complexity of family power relations and explore how these may inform the context in which parent abuse and victimisation occurs. This may help to inform constructive policy and practice responses to this issue.

« Droits de la femme » et développement personnel : les appropriations du religieux par les femmes en Arabie Saoudite

A field study in Saudi Arabia has revealed how modes of appropriating the religious domain among Saudi women have contributed to modifying the relationship between state and familial power relations. In doing so, they have increased autonomy for women at various levels vis-a-vis their families without necessarily calling upon or challenging dominant interpretations. In the 1990s, sex segregation allowed relatively autonomous religious spaces for women to develop within which women preachers expounded a discourse specifically addressed to women. Since 2003, the rhetoric of “women’s rights in Islam” as opposed to “traditions and customs” has frequently been employed by the government in the framework of its “reform” strategy as well as by several types of female actors. “Liberal” and Islamist intellectuals disagree as to the content that is to be given to these “rights”. Yet, despite these disagreements, their discourses have helped promote an approach that consists in demanding rights for women in the name of Islam. Young Saudi women thus draw upon this rhetoric in negotiating access to professional activity with family members. They also appropriate the Islamic discourse of personal development promoted in religious spaces to legitimate the pursuit of individual objectives and activities outside of the sphere of the family. These various modes of appropriation contribute to pushing the boundaries of the possible for women. ■

Réseaux relationnels et processus de soutien aux malades de la tuberculose au Cameroun

A number of patients in Africa do not enjoy real autonomy in choosing their treatment path. The disease involves an individual senior member of his entourage socio-familial. She also relates her cousins, aunts, parents, friends and neighbors. This secular organization group therapy decides not only when the patient must visit the hospital or healer, but it plays a crucial role with regard to determining the diagnosis, the trajectory of the patient and making decisions related. The trajectory followed by treatment that may not be desired by the patient but one chosen by the network of relationships. The therapeutic choices are not always individual or isolated; they have a history and are determined by habitus or family power relations. Although tuberculosis (TB) has remained a stigmatizing disease, the treatment of tuberculosis patients in Cameroon is influenced and determined by his social and family constraints.

Fertility and familial power relations: procreation in South India by Säävälä, Minna

Fertility and familial power relations: procreation in South India by Säävälä, Minna

Korean Wave and Korean Women Television Viewers in Singapore

Against the backdrop of cultural globalization and regionalization, this study theorizes on transnational television consumption and cultural flows within Asia by examining the ways in which women of the Korean diaspora enjoy homeland television drama while living in Singapore. It was found that Korean drama viewing provides these women with cultural resources to resist male dominance. In a word, they acquire semiotic power to produce resistive reading from the resources of the text. The Korean Wave phenomenon plays an interesting role in this. Moving the cultural industries' position upward in the Korean economy has allowed the expertise about Korean television drama to function as means of empowering women in familial power relations. It has also heightened their ethnic pride in their relations with other Asians. Articulated in these contexts, the Korean Wave produces new meanings and serves new cultural interests for women.