Women Speak Research Articles

The Rural Woman Speaks in 1970s Argentina

AbstractStudies of the “people’s spring,” the period of unprecedented social mobilization in Argentina in the early 1970s, frequently omit rural women even though they were among the sectors that rallied for social justice. In most of Latin America at the time, rural women were prevented from equal participation in social movements; in contrast, rural women in northeastern Argentina actively participated in the Movimiento Agrario Misionero (MAM). This article uses letters and newspaper articles in Amanecer agrario to answer two questions: First, what did womanhood mean for rural women in northeastern Argentina during the early 1970s? Second, what did the “people’s spring” mean for these same women? Although the movement split, with women from small farms generally wanting MAM to expand its efforts to broader societal problems and women from medium farms generally wanting MAM to stay focused on the concerns of Misiones farmers, throughout it all, rural women communicated their hopes, desires, and concerns for themselves, their families, and their communities.

Capturing the Reverberations of the 1965–66 Killings in the Balinese Landscape: The Artistic Work of Leyla Stevens

Abstract: This article examines the work of Australian-Balinese artist, Leyla Stevens in reworking and re-presenting aspects of the Balinese experience of the 1965-66 killings. In her award-winning work, Dua Dunia (two worlds), the diasporic artist demonstrates the persistence of memory and the indispensability of 'talk' in recounting the story of a place that is not recorded in official histories. By using a dialogue created between two women speaking of the Balinese landscape and its relationship with history, performed in a kidung, a poem recited in song, Stevens suggests that the oral transmission of history, no matter how faltering, can open up new ways of remembering. In this way, she highlights the vital contribution of local communities in reconstructing and transmitting memories of violence, on one hand, and, on the other, the role of nature and landscape as sentinels of memory. Titling her work Dua Dunia refers to her diasporic status on one hand, but also to the haunting of those whose lives are marked by encounters with spirits who refuse to leave sites of violence, who 'walk in two worlds.' The article examines finally how the reception of her work can be a measure of the contribution of artists to understanding the 1965-66 killings outside Indonesia.

A Structural Analysis of Audre Lorde’s Racism Poetry: Its Intrinsic and Extrinsic Elements

This research aims to analyze and identify intrinsic elements in the form of theme, figurative language, and diction, then analyze extrinsic elements in the form of social elements in poetry making and analyze racism reflected in Audre Lorde's poems entitled Power (1978), Who Said It Was Simple (1973) and A Woman Speaks (1984). The method use in this research was a qualitative method. Reading the poem in order to comprehend its overall meaning and discover the meaning which was primarily the essence related to the topic was how the data was collected. This research, there were found 16 data from three themes, 42 figurative languages, 38 dictions, and 17 racism data from three Audre Lorde poems. In addition, There were various manifestations of racism in the poem "Power," including skin color, injustice, segregation, and racial prejudice. The poem "Who Said It Was Simple" has elements of racism related to homophobia, gender, and skin color. The poem "A woman speaks" contains multiple instances of racism, including prejudice based on race, gender, and skin tone. This research is recommended for someone who is interested in literary works, especially poetry, but further research can analyze more broadly in other literary works such as novels, short stories and, songs.

Women's Patterns of Talk in The Third Wife Movie Script (Application in Family Environment)

In this study, Deborah Tannen's theory is used to explain how women talk in The Third Wife. To examine the data, a qualitative descriptive method was adopted in this study. The Third Wife script serves as the main source of data for this study. From the analysis, the researchers notified there are three ways to demonstrate the women's speaking patterns in context, notably those related to mother dynamics, connection and control, and metamessage. These are present in polygamous homes, particularly in the context of this film. Nonetheless, there is an exchange of positions in which women fill the void since the absence of a husband figure influences how they interact with one another, as the first wife. This happens because there is a special relationship that is formed between the wives which makes the pattern of talk create itself between them. The lack of a husband figure impacts how they interact with each other, as the first wife (Ha), is in control and holds the most important rank in the family, followed by the second wife (Xuan), and the last one the third wife (May). The status of the family heavily impacts the wives’ talk to each other and the style of their speech. In the family setting of this movie, women with higher status may use more assertive language and dominate conversations.

Fitur Bahasa Perempuan pada Gelar Wicara Kiki Saputri: “Roasting itu Mereka yang Minta” dalam Kanal Mata Najwa (Perspektif Robin Lakoff)

The use of woman language has distinctive characteristics that are different from the language used by man both in reality in life and in cyberspace. As for the content of the speech title on Najwa Sihab's Youtube channel, a woman speaker named Kiki Saputri is a representation of woman's language. The research method uses descriptive qualitative. The data such as words, phrases, clauses, and sentences that indicate woman language features. The source of the data comes from impressions that focus on Kiki Saputri's words. Data collection techniques are carried out by reading notes. The intepretative data analysis technique is description of the researcher in the woman language features of Lakoff's perpective. The results showed that a woman guest star named Kiki used seven of ten language features which included lexical hedges founded 5 data, increased intonation 4 data, intensifier 3 data, use of language according to the rules of 3 data, empty adjectives, emphatic stress, and polite speech each founded 1 data.

“It’s the not being seen that is most tiresome”: Older women, invisibility and social (in)justice

Older women experience intersectional discrimination at the nexus of ageism and sexism. This is embodied, women’s aging bodies being culturally devalued within youth-privileging cultures and the hyper-sexualization of younger, able-bodied, women. Older women often face the dilemma of attempting to mask the signs of aging or aging “authentically” but encountering heightened stigma, prejudice, and discrimination. Very old women in the fourth age who “fail” to age “successfully” are subject to extreme social exclusion. Many older women speak of experiencing a loss of visibility as they age, however how this occurs, and what it means, has not yet been analyzed in depth. This is an important issue, as recognition—cultural status and visibility—is essential for social justice. This article reports on findings taken from a U.K. survey on experiences of ageism and sexism completed by 158 heterosexual, lesbian, and bisexual women aged 50 to 89. Their perceived invisibility took five forms: (a) being under-seen/mis-seen in the media; (b) being mis-seen as objects of sexual undesirability; (c) being “ignored” in consumer, social, and public spaces; (d) being “grandmotherized,” that is, seen only through the lens of (often incorrectly) presumed grandmotherhood; (e) being patronized and erroneously assumed to be incompetent. The findings are compared with Fraser’s social justice model. The argument presented is that older women’s experiences of nonrecognition and misrecognition are profound sources of social injustice. Both increased visibility and cultural worth are needed for older women to enjoy the benefits of social justice in later life.

Site as Archive in Company SJ’s The Women Speak

Abstract This article focuses on Company SJ’s The Women Speak as performed at the National Ballroom, Dublin, in 2015, and explores how a space, including through social relations and through its position in a cultural landscape, can function as a form of archive when utilized as the site of a theatrical performance. The article investigates how Company SJ’s site-specific production (which features performances of Not I, Footfalls, Rockaby and Come and Go) functioned as a kind of archive, an archaeological record of human interaction, which was framed by the scenographic design to prompt and draw on the audience’s embodied responses.

Hypervisibility and Invisibility: Black Women’s Experiences with Gendered Racial Microaggressions on a White Campus

This study focuses on the gendered racial microaggressions that Black undergraduate women experience while attending a historically predominately white university. Expanding from the racial microaggression literature, gendered racial microaggressions demonstrate how race is gendered and how gender is racialized for Black women. Because Black women experience dual oppression, the microaggressions they receive should be examined from an intersectional perspective. My study helps fill in the gaps of literature by taking an intersectional perspective to explore and center Black college women’s experiences with gendered racism by examining the gendered racial microaggressions they experience within the classroom and in general areas on campus. This study took a qualitative approach to uncover Black women’s experiences with microaggressions at a white university. I interviewed 25 Black undergraduate women who attended a flagship university in the Midwest. Gendered racial microaggressions showed up in themes of hypervisibility within classroom settings and invisibility in general spaces on campus. Within classroom settings, Black undergraduate women’s race and gender were seen as hypervisible and were microaggressed by white classmates and white faculty. On the contrary, in general spaces on campus, Black women were ignored or excluded from conversations with white students. Both invisibility and hypervisibility speak of Black women’s marginalization. Their experiences demonstrate the ways that both sexist and racist ideas about Black women and their abilities contribute to their marginalization, invalidation, and erasure on campus.

Infant selective attention to native and non-native audiovisual speech

The current study utilized eye-tracking to investigate the effects of intersensory redundancy and language on infant visual attention and detection of a change in prosody in audiovisual speech. Twelve-month-old monolingual English-learning infants viewed either synchronous (redundant) or asynchronous (non-redundant) presentations of a woman speaking in native or non-native speech. Halfway through each trial, the speaker changed prosody from infant-directed speech (IDS) to adult-directed speech (ADS) or vice versa. Infants focused more on the mouth of the speaker on IDS trials compared to ADS trials regardless of language or intersensory redundancy. Additionally, infants demonstrated greater detection of prosody changes from IDS speech to ADS speech in native speech. Planned comparisons indicated that infants detected prosody changes across a broader range of conditions during redundant stimulus presentations. These findings shed light on the influence of language and prosody on infant attention and highlight the complexity of audiovisual speech processing in infancy.

“Our Wish Is To Be Human Again”: Refugee Women Speaking Up and Taking Space

“Our Wish Is To Be Human Again”: Refugee Women Speaking Up and Taking Space

Can Afghan Woman Speak?: Resisting Western Stereotyping of Afghan Women and Repressive Gender Policies in Two Afghan Ethnoautobiographies by Zoya and Latifa

Can Afghan Woman Speak?: Resisting Western Stereotyping of Afghan Women and Repressive Gender Policies in Two Afghan Ethnoautobiographies by Zoya and Latifa

Masculin/féminin dans le film Parfum de femme et dans son remake Le Temps d’un week-end

"This paper analyses the relation between genders in the movies Scent of Women (the original and its remake). Our approach can be considered as an exercise in Jungian-Bachelardian interpretation through the grid of a poetics of androgyny, which attests that a man and a woman speak in the solitude of our being, according to the expression of Gaston Bachelard. Beyond the different constructions of the two cinematographic productions, critics generally consider that the two films have as common themes: the crisis of modernity revealed by the tragic and blind loneliness of modern man, the initiation of a young man to the misfortunes of life and to the love of women."

Rereading The Wife’s Lament with Dido of Carthage: The Husband and the Herheard

The Old English poem in The Exeter Book titled The Wife’s Lament is about longing and loneliness; the woman speaking in the poem longs for her absent husband who has sent her to live in a “cave under an oak tree”. The husband’s attitude toward his wife is a major point of controversy among commentators on the poem: has he sent her there as a punishment or for her protection? This essay argues that he loves her and seeks to protect her in his absence. The argument supporting this view addresses the following three topics: the reason he must leave and his brooding silence preceding that departure, the culture of warrior oaths, and the nature of the “cave” where the speaker is located. The first two discussions assess and reframe previous scholarship, while the discussion of the speaker’s location introduces a new area of research, the archaeology of early medieval rock-cut buildings. Finding that the poet might imagine the Wife inhabiting such a constructed building invites us to think about her, her husband, the poem, and even the Exeter Book itself within a new and interesting real-world context.

Perceived personality traits and presumptions of vulnerability to victimization in women

PurposeIn women, having a history of sexual victimization has been linked to certain personality traits (e.g. low levels of assertiveness) and nonverbal behaviors (e.g. fewer head movements). The majority of research in this area, however, has considered how self-reported personality traits and gait relate to victimization. As such, the present study aims to examine how observers’ perceptions of personality impact judgments of targets’ vulnerability to sexual and violent victimization, and how the nonverbal behaviors used when making these judgments may vary depending on perceived personality traits.Design/methodology/approachA total of 309 participants watched eight audio-less videos of a woman speaking. Following each video, participants rated each woman on varying personality and emotionality traits, as well as their perception of how vulnerable the woman was to future victimization, and how they came to their decision according to a number of predetermined nonverbal cues.FindingsConsistent with previous research, observers’ perceptions of sexual vulnerability were negatively related to perceptions of targets’ self-esteem and confidence, and positively related to anxiety. While violent vulnerability displayed a similar pattern of results, the nonverbal behaviors cited during the vulnerability appraisal process varied between personality traits. Though few results emerged within the latter query, anxiety exhibited the majority of all significant relationships, including being positively associated with facial expressions and upper and lower body movements.Originality/valueResults suggest that different behavioral and personality interventions (e.g. increasing self-esteem) may serve to increase self-efficacy, autonomy and confidence, as well as help women feel more in control of their destiny and interpersonal communications.

Muslim Women Speaking Persistently

Muslim Women Speaking Persistently

How the River Moves Us: Women Speak Their Story

How the River Moves Us: Women Speak Their Story

Men’s role in violence against women in disasters: studies in Iran and Australia

Sexual violence is largely absent from studies on violence against women in disasters. The role of men in perpetrating violence against women is overlooked or excused and women are usually blamed in both countries. A review of 2 studies of men’s violence against women after floods and earthquakes in Iran and bushfires in Australia show remarkable similarities. Although cultural contexts and the way gender inequality is established and demonstrated are different, these studies reveal unexpected parallels. The context of disaster lays it bare. Participants of both studies were disaster-affected people in Iran and Australia who revealed the taboos that prevent women speaking of violence that is exacerbated in a disaster context. Men play important roles in preventing and responding to violence against women as the result of their responsibilities and positions at the household and community levels. The objective of this paper was to compare the findings from these studies and consider the difficulties faced in conducting studies related to the roles of men and women roles during and after disaster events.

The Racism of The Black Women in Audre Lorde Selected Poems Entitle Power, Who Said It Was Simple, and A Woman Speaks

This study aims to describe the racism reflected in the poems entitled Power, ‘Who Said It Was Simple and A Woman Speaks, and to reveal the power of black women against racism in Audre Lorde's poems entitled Power, Who Said It Was Simple and A Woman Speaks. The method used in the collection is the documentation method because the writer collected data from the poems. Data collection was carried out by reading the poem in a comprehensive manner to understand its entire content and find the meaning, especially the essence associated with the topic, identifying data which could be a sentence, then the data object can be separated from each stanza and found the value of racism on each line of poetry, after knowing the results of the analysis the writer will draw conclusions. While the data analysis steps the writer uses critical race theory by Delgado and Stefancic (2001), such as: racism, race and power. Second, identifying the power of black women by utilizing the concept of Black Feminist by Collins (2000), and the Black Power Movement edited by Joseph (2006), then the writer interprets the data, the final step is to draw conclusions. The author can draw some conclusions that the 3 types of poetry are classified into satire and are written based on the reality that occurs in the author’s experience. In the poem 'Power', there are several aspects of racism, namely skin colour, injustice, segregation and racial discrimination. From the poem 'Who Said It Was', there are aspects of racism, such as gender, skin colour, and homophobia. In poem 'A woman speak’ there are several aspects of racism contained in poetry, namely discrimination against race, sex, and skin colour. Apart from racist values, the three poems also contained ‘The Power of Black Women’ or what is called the power or means used by women to fight racism.

Perception of the sins and punishments shown in the Manu-Smṛti

본 논문에서는 <마누법전>의 여성의 죄와 벌에 관한 기술들을 바탕으로, 당시 인도 사회의 여성에 대한 인식과규제에 대해 고찰했다. <마누법전>은 베다의 신화와 브라만적 사고관이 중심이 된 법전으로, 고대 인도인들의 생활상을 엿볼 수 있는 중요한 자료이다. <마누법전>은 種姓과 인생의 4가지 목적(puru&#7779;&#257;rtha), 삶의 각 단계(&#257;&#347;rama)를 근간으로 여러 계급집단들이 사회의 규범과 제재 안에서 삶의 기준과 방향을 제시해준다. 논문은 <마누법전>에서 규정한 죄와 그에 대한 처벌과 속죄 규정에 대해 고찰하였다. 법전에서 묘사한 죄와 벌의 종류는 다양하지만, 본고에서는 제11장을 중심으로 여성이 연관되었거나, 언급이 된 내용들로 압축시켰다. 이어서, 제8장과 제9장의 여성이 언급된 소송내용들을 추출해, 당시 여성들의 위치와 처우에 대한 인식을 분석했다. 여성에 대한 인식은 독립성 여부, 기본 성품, 능력, 역할론 등으로 나누어 기술했다. 첫째, 여성은 남성에게의존해야 하고 독립성은 인정되지 않았다. 둘째, 여성의 본성은 본래 악하기 때문에 신뢰할 수 없다. 셋째, 여성을무능력하고 판단능력이 떨어지는 존재로 인식해 여성의 발언권 및 이동의 제한이 따랐다. 마누법전은 고대 힌두사회의 이상적 여성상을 제시하고, 그 범주를 이탈했을 때는 강력한 처벌을 내려 사회체제를 유지하기 위한 역할을 담당했다고 볼 수 있다.This study investigated the perceptions and regulations of the Indian society on women at thetime based on the sins committed by women and punishments on them, which were regulatedin the <Manu-Sm&#7771;ti>. The <Manu-Sm&#7771;ti> is a law code based on the myth of Vedas and theBrahman view of thinking, which is an important material that allows peeping into the lives ofancient Indians. It also suggests the criteria and directions of life for various strata within socialnorms and sanctions based on var&#7751;a, puru&#7779;&#257;rtha, and &#257;&#347;rama. In more specific, this study thoroughly contemplated the punishment and atonement regulationsas well as the sins, which are stipulated in the <Manu-Sm&#7771;ti>. Although there are various typesof sins and punishments as described in the <Manu-Sm&#7771;ti>, this study summarized the contents,which are related to, or mentioned about women, focusing on Chapter 11. Subsequently, the contentsof lawsuits that were mentioned about women were extracted from Chapters 8 and 9 to analyzethe perception of women’s status and treatment at the time. The perception of women wasdescribed in domains including independence, basic nature, ability, and role theory. First, womenhad to be dependent on men and their independence has not been acknowledged. Second, thenature of women could not be trusted because of inherently evil. Third, women were perceivedas incompetent beings. Therefore, the right to speak of women itself was blocked.

Feminist thought in the poems of modern women poets

The poems of women poets have recently gone beyond the status of talking about women's life through feminist ideas and speaking of women's liberation. Some people's writings arise based on feminist theoretical definitions. There are differences between theoretical ideas naturally within a work and the creation of a work standing within the theory. If a work is created based solely on theory, it can distort creativity itself. But there are two different conditions, including this tendency, in the poems of modern women poets. They vary depending on the understanding of the poets. This article deals with feminism in the poetic tendencies of contemporary women poets like Lena Manimegalai, Vijayalakshmi, Kuttirevathi, Sugirdharani and others.