Silencing Of Women Research Articles

REPRESENTASI DIRI PEREMPUAN, PEMBUNGKAMAN KAPASITAS DIRI PEREMPUAN, DAN LITERASI MEDIA SEBAGAI SEDIKIT FENOMENA MASALAH GENDER DAN SOLUSINYA

Gender issues are complex issues involving fundamental aspects of human life. When we discuss gender issues, we highlight the inequalities, discrimination and stereotypes that still exist in many societies. Women often face limitations that hinder their full potential in areas such as work, education and social life. In the context of spirituality, society often has religious norms and interpretations that can lead to discrimination against individuals based on sex, sexual orientation, or gender identity. A rigid understanding of spirituality can curb individuals' freedom to live their lives in accordance with personal values and human rights. Silencing women is a way of intimidating women's rights to develop both financially and economically. By eliminating intimidation against women, women can represent themselves according to their own image, either as empowered women or building feminism using social media. Online media can be used as a creative effort to carry out gender sensitive journalism and advocacy journalism as a means of media literacy that can educate women to become intelligent women who do not directly accept the information provided but must be able to properly analyze the values contained in the information they obtain. Keywords: Women, Gender, Women's Self-Representation, Silencing of Women's Self-Capacity, Media Literacy

Young Women's Silence and Voice in the Context of Male-Perpetrated Violence

Our work examines when young women who have experienced abuse choose to (not) speak out and what creates the conditions for (not) doing so. We interviewed 17 heterosexual, partnered women aged 18 to 24 who had experienced intimate partner violence. Many linked silence with fear/anxiety and understood speaking out as a threat to their relationship, while others spoke up despite possible consequences and called their partners out. Some experienced fear at the thought of speaking out but did so anyway. This study nuances understandings of silencing in the abuse context and may contribute to youth programming concerning decisions around (not) speaking out.

Citizen security: Silencing women and migrants

Citizen security: Silencing women and migrants

Autobiography and Audre Lorde’s Matriarchal Sphere

Audre Lorde, one of the most prominent black women poets of the 21st century, is concerned about the horrors of racism, sexism, heterosexism, and homophobia and genuinely attempts to erode them through the power of art. Audre Lorde’s life and work are inspired by an arsenal of powerful women, both cruel and kind, who give her the energy to strive in a world wrought with suffering, pain, and ostracism. Lorde celebrates women of her immediate maternal descent: her mother’s sturdy female relations; she celebrates her friends and lovers; seeks sustenance from a pantheon of mythic goddesses from West Africa; and finally celebrates legendary women who have stood for the women’s cause. This paper explores how these women influenced her poetic production. Her predominantly maternal and matriarchal influences become evident when one places her within the political and intellectual background. Her life and work are not generated by the normative patriarchy that permeates Western institutions but by a self-proclaimed matriarchy. The paper employs new historicism in investigating the impact of Lorde’s family and social heritage, a heritage that was predominantly maternal and matriarchal. Lorde’s family lineage comprises an arsenal of influential female relatives and ancestors. Lorde's family is replete with maternal influences, beginning in her immediate family, where her mother was a real matriarch, and extending to her grandmother and great-grandmother. These maternal influences will push her in the long run as she matures to research women in history and myth. Discovering that the image of powerful and assertive women met with opposition in America, Lorde discovered that the erasure and silencing of women were orchestrated by patriarchy to render women helpless and malleable. Lorde, like other radical feminists, was influenced by the powerful and creative force of the mother, and she sought throughout her struggles to re-inscribe the woman into the center of the body polity.

It’s a joke, not a dick. So don’t take it too hard”: online sexual harassment in Indian universities

ABSTRACT Recently, while there has been some attention to the issues online harassment in higher education, the impacts of online sexual harassment have been lost within the broader focus. There is negligible research looking at these specific experiences within Indian universities. To address this gap, this paper explores three different but interconnected forms of online sexual harassment—image-based sexual abuse, online chat rooms, and trolling in the context of Indian universities. Following the works of Liz Kelly (1987) and Clare McGlynn, Erika Rackley and Ruth Houghton (2017), this paper establishes the importance of understanding online sexual harassment as a continuum of other forms of offline sexual violence having physical, mental, and financial impacts on survivors, deeply affecting their sense of safety. In doing so, this paper attempts to develop a materialist understanding of online sexual harassment in Indian universities in turn demonstrating the confluence of India’s patriarchal and casteist society and an authoritarian state who use technology as a powerful disciplining tool to push women and queer people out of digital public spaces. This research attempts to establish that this disciplining and silencing of women and queer people are essential for the spread of both techno-capitalism and Brahmanical Hindutva nationalism.

“You Have to Take Care of Your Own Mental Status”: Incarcerated Women Seeking Care Within and Beyond Mental Health Treatment

Incarcerated women in the United States commonly experience prison-based mental health treatment. Feminist scholars stress the need to explore how incarcerated women exercise agency while navigating controlling treatment dynamics and how they experience these dynamics in relation to aspects of their selves (e.g., their thoughts and feelings). To explore these dynamics, we conducted semi-structured individual interviews with 42 incarcerated women in a Midwestern state prison and with life history calendars, elucidated women's treatment encounters over time. Through analysis of these interviews, we contend that women experienced dehumanizing dynamics within treatment, particularly curtailed communication from the staff that silenced women, created unfamiliar selves, and contributed to physical harm and psychological harm. Based on these findings, we conceptualize prison-based mental health treatment as health harm rather than health care. We also found that women responded to controlling dynamics with forms of self-preservation including strategies of treatment decision-making that affirmed their selves, active treatment refusal as self-protection, and forming meaningful connections with others that validated aspects of their selves. Based on women's care-based strategies, further feminist theorizing and practice directions are needed that align with, build upon, and are guided by incarcerated women's varied definitions of care to improve their mental health and well-being.

SILENCE AND WOMEN IN THE BOOK ENSAIO SOBRE A CEGUEIRA BY SARAMAGO

The present work aims to analyze the society experienced in the book, permeating the individual and collective characteristics of the human being, where a relationship between sea of milk (white as color) x blindness in darkness (traditional blindness as black) and the silencing of women through feminist criticism. Through a literary analysis as the core of the research, it is around the interpretations arising from the chosen work, since the literary analysis comes to investigate the concepts of the work, approaching psychoanalysis, whose objective is the same, but in the Literary analysis does not come to restore the author’s writing experience (let alone revisit his life), nor is it decoded overwhelming information, but following the logic of the usually complex artifacts that were obtained at a distance from the author’s body. An analysis with a feminist character is essential in the work, with a view little found about the book, the Essay on Blindness, making it interesting to carry out a new approach to it. Blindness is also, in many ways, a meditation on the different types of blindness. Where it was possible to understand and contextualize different theories.

MAXINE HONG KINGSTON’S THE WOMAN WARRIOR: SPEAKING FOR SILENCED

The present research paper discusses Maxine Hong Kingston’s The Woman Warrior. Kingston being a Chinese American writer touches upon the predicaments of silenced women and her selected novel advocates for these silenced characters. The study investigates that where doe lie silence of chines-American immigrant and secondly silence of Chinese women in traditional Chinese society. Although there is the taboo “not tell” but Kingston manages to break the silence. She re-writes with the help of her experience and imaginative power and articulates the voiceless thoughts. The most important form of voice is speaking. In this respect Kingston herself realizes the importance of articulation from her own experience, besides “no name woman” she presents those characters who are capable to express their thoughts by articulation and among them brave orchid represents the strongest voice as her name itself suggests. This qualitative study implies feministic model of Madson and content analysis content technique and interprets data accordingly. Keywords: Silence, femininity, marginalization, Chinese, American

MAXINE HONG KINGSTON’S THE WOMAN WARRIOR: SPEAKING FOR SILENCED

The present research paper discusses Maxine Hong Kingston’s The Woman Warrior. Kingston being a Chinese American writer touches upon the predicaments of silenced women and her selected novel advocates for these silenced characters. The study investigates that where doe lie silence of chines-American immigrant and secondly silence of Chinese women in traditional Chinese society. Although there is the taboo “not tell” but Kingston manages to break the silence. She re-writes with the help of her experience and imaginative power and articulates the voiceless thoughts. The most important form of voice is speaking. In this respect Kingston herself realizes the importance of articulation from her own experience, besides “no name woman” she presents those characters who are capable to express their thoughts by articulation and among them brave orchid represents the strongest voice as her name itself suggests. This qualitative study implies feministic model of Madson and content analysis content technique and interprets data accordingly. Keywords: Silence, femininity, marginalization, Chinese, American

Women, Slavery, and the Archive: Innovations in Slavery Studies and Contemporary Connections

“Women, Slavery, and the Archive: Innovations in Slavery Studies and Contemporary Connections” Early scholarship on slavery, abolition, and the British empire largely ignored the contribution of women of any race to the African Institution. British women who participated in boycotts, produced literary texts against African enslavement, and did the legwork of circulating petitions were relegated to footnotes until well into the twentieth century when women scholars began to create space in the canon for the unrecognized or under-recognized women writers. These new avenues of research evolved through decades to become more inclusive, more critical, and more ground-breaking in bringing the past into the present. I identify four important shifts in our understanding of British enslavement and abolition over the long eighteenth century: 1. recognition of (white) women’s work in the abolitionist campaigns; 2. recognition of the labor of enslaved women and their contributions to resistance; 3. recognition of women’s involvement in supporting as well as resisting slavery; 4. recognition of the erasure of people, and the violence of the archive that only validates recorded experiences. Recovering these various kinds of erasures has opened possibilities for new methods of analysis. The legacy of this work not only opened slavery studies to new methodologies of gender and intersectional analyses, but it also opened the archive to productive critique. The new avenues for slavery studies recovers the voices of silenced women and empowers scholar who wish to challenge established narratives. By reviewing the scholarly legacy of transatlantic slavery studies, we can also better appreciate the influence on the immediate present. Contemporary work on Black Lives Matter (abolition), 1619 Project, and the attempts to ban critical race theory address the importance of the transitions in scholarship and how their legacies can reshape the future.

The Colored Conventions Movement: Black Organizing in the Nineteenth Century ed. by Gabrielle Foreman, Jim Casey and Sarah Lynn Patterson

Reviewed by: The Colored Conventions Movement: Black Organizing in the Nineteenth Century ed. by Gabrielle Foreman, Jim Casey and Sarah Lynn Patterson Judith Giesberg (bio) The Colored Conventions Movement: Black Organizing in the Nineteenth Century. Edited by P. Gabrielle Foreman, Jim Casey, and Sarah Lynn Patterson. Chapel Hill: University of North Carolina Press, 2021. ISBN 978-1-4696-5426-3. 392 pp., paper, $29.95. Kim Gallon has described Black Digital Humanities as “a technology of recovery characterized by efforts to bring forth the full humanity of marginalized peoples through the use of digital platforms and tools” (Debates in the Digital Humanities 2016, ed. Matthew K. Gold and Lauren F. Klein [Minneapolis: Univ. of Minnesota Press, 2016], https://dhdebates.gc.cuny.edu/read/untitled/section/fa10e2e1-0c3d-4519-a958-d823aac989eb#ch04). Since 2012, the Colored Conventions Project (CCP) has served as a model of how this work can and should be done. [End Page 108] The initiative began modestly as an effort to collect and digitize extant records of antebellum conventions; it has grown to include the records of hundreds of meetings held all over the country and in Canada in which attendees responded to the immediate racial crises of the day. The CCP has helped establish the conventions as the nation’s first civil rights movement. The CCP derives its five core operating principles from the conventions, including attendees’ commitment to centering Black voices and to the collective enterprise of racial justice; but the project seeks to go further in recovering “Black women’s labor and leadership.” Black women had crucial voices in the movement, and their organizational and intellectual labor made the conventions possible and sustained them over the decades. But women were erased from the convention records the CCP is collecting, digitizing, and transcribing. So, in this first collection that has emerged from the digital recovery project, the authors show how the story of the conventions changes once this error is corrected. They point to the infinite possibilities for telling a fuller, richer history of nineteenth-century civil rights activism once women are returned to their proper place in the movement. No one knows how many Colored Conventions were convened between the first one, held in Philadelphia in 1830, and the last ones seventy years later, but author and project codirector P. Gabrielle Foreman indicates that they have identified six hundred meetings (25). The conventions were unevenly documented; some attendees published and circulated official minutes. But many meetings have been identified only by fragmentary notices in the papers. Added to this was the silencing of women’s work—some of it affected by male leaders and others by the women, who sought to protect themselves from white critique by keeping their names out of the records. Jewon Woo suggests that self-silencing may have been “Black women’s performative strategy” to shield themselves from charges of being “unconventional, and therefore socially ‘less desirable,’ women with ‘loud’ voices in public.” Her essay shows, however, that male convention leaders often did the silencing, like at an Ohio meeting when they struck the word Daughters from the minutes or ignored Jane P. Merritt’s demand for women attendees to be given equal voice (181, 179). The authors in this volume committed to writing women back into this history. Doing so required that they think creatively about how to engage the CCP archive. Often it meant going beyond it, entirely. Among the former, Kabria Baumgartner describes a process of “serial reading” of the Colored Convention minutes regarding a proposed coeducational American Industrial School; this approach allowed her to uncover “debates on gender and American higher education” that reveal women’s contributions to Black education, as teachers and school administrators (231). Eric Gardner highlights how on rare occasions when women “actually took the podium,” as did feminist poet Frances Ellen Watkins [End Page 109] Harper and author and teacher Edmondia Goodelle Highgate in Syracuse in 1864, male leaders downplayed their participation; Gardner flips the script by piecing together their likely remarks from their biographies and newspaper accounts of speeches they gave elsewhere. Even when they did not speak, women were not passive. In the published minutes, Erica L. Ball reads the regular...

Gestural Disruptions: Conjuring Resonance in Chiara Fumai’s I Did Not Say or Mean “Warning”

In 2013, artist Chiara Fumai performed I Did Not Say or Mean “Warning” at the Fondazione Querini Stampalia in Venice, Italy, a cultural institution housing an archive and art collection of mainly Baroque and Rococo paintings. Acting as a guide, Fumai led visitors on a tour of artworks by celebrated male artists, focusing her attention on the women depicted and largely left out of the historical record. As though provoked by their erasure, the spirit of an Italian anarcho-feminist of the 1970s possesses the artist, giving voice to the silenced women confined to the canvas. The fragmented message, delivered in pieces throughout the performance, is communicated in part through sign language used exclusively to communicate terms of aggression and violence. This text examines the significance of Fumai’s mobilization of channeled oral messages, gesture, and active muteness triggered by a visual record of women’s exclusion from the public sphere. Fumai’s use of sign language formally mirrors and rebels against the deafening absence of women’s voices in history, while her channeling of a spirit emanating from an Italian feminist past forges relationships of resonance between women across temporal divides.

Forty Lost Years by Rosa Maria Arquimbau

Reviewed by: Forty Lost Years by Rosa Maria Arquimbau Estefanía Tocado Arquimbau, Rosa Maria. Forty Lost Years. Translated by Peter Bush. Fum d’Estampa Press, 2021. Pp. 156. ISBN 978-1-913744-01-4. The revival of several twentieth-and twenty-first-century female authors, whose literary production has been ignored or disregarded due to the Spanish Civil War and Francoism, has become predominant in the last few years. The work of Rosa Maria Arquimbau i Cardil (Barcelona, 1909–92), mostly unknown until quite recently, has experienced a growing interest by scholars and students in the Catalan literary field. The nowadays well-known Catalan writer, a [End Page 642] contemporary of Mercè Rodoreda, has been brought back into the light thanks to the work of several academics whose efforts to underline Arquimbau’s feminist and political literary production have finally been rewarded. Among those, the detailed work of Julià Guillamon’s L’Enigma Arquimbau: Sexe, feminisme i literatura a l’era del flirt has been a milestone to make her work available to a broader audience, underlining her engagement with women’s rights as a journalist, feminist, and suffragist. Along these lines, Arquimbau’s Quaranta anys perduts (1940) has found its way to English-language readers through Peter Bush’s translation Forty Lost Years (2021). Bush’s straightforward translation makes the reading easy while capturing the spirit of the informal dialogues that are both abundant in the novel and still relevant. In a direct way, Bush facilitates the reader to enter Arquimbau’s world while he opens the door to the early years of the Republic in Barcelona through to the establishment of Francoism, all through the eyes of its protagonist Laura Vidal, a working-class seamstress. As the war and the fall of the Republic starts, Laura chooses exile since her views of an independent and feminist woman clash with the Francoist patriarchal and restrictive views of women’s role in society. The reduction of women’s rights and the acute class differences are prevalent throughout the novel that, despite starting as a bildungsroman, evolves into a more complex narrative where politics, sex, and social climbing surround the life of the protagonist. Once Laura decides to return to Barcelona to open her own business as a seamstress, her new clientele are the women of Catalan high society whose lifestyle is far from following the dogmatic control that Francoism and the Feminine Section used to impose on working-and middle-class women. The high-class women show a more liberal attitude towards sexuality, and it is often used as a social ladder, while most women suffer the coercive control of a fascist society. As those long forty years of Francoist government pass by, she grows older and often she feels disconnected from her modest origins as well as those who support her leftist political views, being critical with both sides. Clearly, Laura’s criticism of capitalism, politics, and social hierarchy are not far from those we encounter today making this novel still significant to the world we live in since she deals with universal issues. Forty Long Years is a novel that scholars as well as the general audience will enjoy for its up to date look at unresolved problems that are still prevailing since its first publication in 1940. Many of her reflections are as contemporary and as pertinent as they first were through the eyes of her protagonist, pointing out the importance of rediscovering the work of silenced women writers, such as Arquimbau, that were once forgotten and now are newly revived. Estefanía Tocado Georgetown University Copyright © 2022 American Association of Teachers of Spanish and Portuguese, Inc

Women's Silence Imaginative-Proximity in Media

The condition of society is equal to the need for information presented in the mass media. This uniqueness places women in an important position in finding the existence of the media. Women have a dual position as creators and connoisseurs of mass media, because there is sufficient time to utilize the media as a solution. The growing phenomenon lies in the reality that can be formed from the conditions created between women, and conventional mass media as well as renewable media. By conducting in-depth interviews, the results show that the media has the ability to form and strengthen identities, and get closer to the media, so that they can carry out the process of adapting to the patterns presented by the media. This situation causes the emergence of women's closeness to the mass media which is shrouded in a distinctive imagination. Each will mean the information presented, and provide a process of knowing, imitating, and forming identity on the mass media.Keywords: Women, Mass Media, Medium Wise

Silent Agents of Nationalist Struggle? Women of Mozambique, Fighting a War Within a War

ABSTRACT What narratives carry women who experienced war in the first person, even if they are not military or even directly part of a nationalist movement? How can they challenge the colonial and nationalist archives, that insist in silencing women’s experiences in their chronicles? In contemporary Mozambique, while the dominant nationalist historiography has acknowledged the role played by the women who left home and joined the nationalist armed struggle, the analysis tends to rend invisible the experiences of women that, from home, participated in the struggle. Methodologically, archival research is combined with ethnographic methods to explore the lived experiences of African women whose destinies were crossed by the nationalist war in Mozambique (1964–1974). In-depth interviews with three women, supported by semi-structured interviews with relatives and acquaintances, are used to research ‘home’ as a key political space of women’s anti-colonial resistance and a context where emancipatory projects were dreamed. In parallel, this article aims to discuss the patriarchal dimension of knowledge kept in official archives, thus contributing to questioning the masculine hegemony in the ‘national’ discourse, as well as to reintroduce the question of agency and instrumentality back into the liberation narrative.

Dismembering Israel

Abstract The book of Judges vividly depicts the spiritual decline, violence, and lawlessness that directly results from Israel’s failure to hear Yhwh. Israel’s refusal to hear Yhwh’s voice leads to each generation becoming more perverted, more depraved, and more corrupted than the prior generation, resulting in complete disorder at the end of the book. The downward spiral into anarchy and the steady social and spiritual deterioration seen in the book of Judges closely correspond to the security, interests, and welfare of the women in the narrative. The spiritual disintegration caused by Israel’s progressive deafness to Yhwh’s voice is linked to the oppression, violence, and silencing of women’s voices in Israel. This article examines the stories of the Israelite female characters in Judges and argues that the stories of women are organized in such a way that they expose the downward spiral of Israel as a whole.

Re-membering Tutu’s liberation theology: Toward gender justice from theo-ethical feminist perspectives

While Desmond Tutu and other church leaders played a significant role in challenging racism and white supremacy in apartheid South Africa, many churches, including the Anglican Church of Southern Africa, have been slow to recognize and acknowledge that they remain bound to male supremacy inherent in its pervasive patriarchal culture. In 2020, a group of Anglican lay and clergy women called the church to take action and consider the insidious links between gendered belief systems inherent in its patriarchal culture and gender-based violence. Given the reality of broken promises made in synodical resolutions, the absence, ignoring, or silencing of women’s voices in leadership, as well as the pushback to the recent “call to action,” the time has come for the church to repent of its historic patriarchy. In 2002, Tutu acknowledged that “Feminists have forced us to confront the patriarchal orientation of much of the biblical texts.” Thus, it seems fitting to reconsider Tutu’s liberation theology through feminist lenses as a tool to liberate the church from the shackles of patriarchy and transform previously male-dominated ecclesial spaces.

Budaya Patriarki Dalam Pembungkaman Perempuan Pada Film “ The Stoning Of Soraya M” (Kajian Komunikasi Gender)

This study aims to examine the meaning of patriarchal culture in silencing women in the film "The Stoning Of Soraya M." The method used is qualitative with the semiotic approach of Charles S Pierce and the communication theory of Gender (Standpoint Theory), Sandra Harding and Julia Wood which interpret the symbols or signs of treatment and the texts in the film for analysis. The results of this research indicate that the patriarchal culture in the film "The Stroming Of Soraya M," women are in the lowest position compared to men.

4 - Engendering Mauritian History: The Hidden Controversies over Female Suffrage

This article examines the controversy over female suffrage in Mauritius at the time of British colonial rule. Mauritius presents itself as an interesting historical paradox on the timing and form of women’s enfranchisement. This issue has been marginalised by male dominated historical accounts. Drawing from the constitutional debates of the 1940s that took place in parliament and were reproduced in verbatim in the press, the paper examines the manner in which female suffrage was attained in Mauritius. It argues that despite the strongly entrenched patriarchal culture in the island, the social divisions (ethnic and class) in the population had a major bearing on the debates over female suffrage, which were eventually beneficial to a class of women. The study reveals how the strength and domination of class and ethnic lobbies clearly marginalised women’s interests and silenced women. This article thus attempts to undo some of the male bias in Mauritian socio-political history.

Mutual Submission, Mutual Respect

In Ephesians 5:21, Paul enjoins all Christians to live in mutual submission to each other out of reverence for Christ. In the verses that follow, Paul describes what this mutual submission should look like in practice. Some interpreters neglect the intimate connection which Eph 5:22–6:9 shares with the preceding verses in chapter 5. Indeed, the mutual submission of verse 21 is not only the conclusion of the 5:1–21 but is the foundation and title of 5:21–6:9. Failure to recognize this has led some to mock the very idea of mutual submission between husbands and wives. In the real world, this too often serves to justify unjust oppression and silencing of women within the Church. This paper attempts to correct these errors. It also examines these issues in the context of Maasai culture and the traditional Maasai value of enkanyit (honor, mutual respect). Proper exegesis of Ephesians 5 demonstrates that mutual submission provides the way for relational harmony between husbands and wives.