Women In Community Research Articles

Women Community Warriors of St. Croix

Abstract This essay highlights some of the unexpected leadership roles that women have played in relation to the oil industry on St. Croix in the U.S. Virgin Islands (USVI) from 1965 to the present. The people of St. Croix (Crucians) have a long and proud history of strong women as community and family leaders. Despite their invisibility in contemporary narratives of oil refining under U.S. colonialism on St. Croix, Crucian women have contested commonly held stereotypes of women’s roles and contributed to, as well as challenged, the refinery on their own terms. This article is part of a broader literature about women’s leadership across civil society, the private sector, and the public sector in the Caribbean and Latin America that focuses on women’s agency. This essay is also about the unequal situations that places like St. Croix face when negotiating with multinational corporations under colonial circumstances. While the oil industry generates income for the USVI, the refinery has environmental impacts injurious to the local population. Despite colonial, neocolonial, and patriarchal characteristics of their societies, women leaders on St. Croix, across the Caribbean, and Latin America have been a constant phenomenon, not just a recent occurrence. All the women in this essay demonstrate the centrality that women’s guidance, leadership, and actions play in the fostering, functioning, and protection of families, communities, and public and private institutions on St. Croix. The women in this essay created their own opportunities and took matters into their own hands, demonstrating alternative expressions of self and community values, as well as local action and agency, whether through personal relations, labor protests, stringent economic negotiations, occupying political office, and/or community-based activism.

INFLUENCE OF «SAMPO» IDEOLOGY ON THE MODERN FAMILY VALUE SYSTEM IN SOUTH KOREA

Looking back at the history of South Korea, we see that it is an East Asian state, the basis of the Confucian civilization. While the men's community was the main workers, the women's community was exclusively engaged in the household. During the process of globalization, many changes occurred in Korean society, and one of these changes directly influenced the emergence of the modern term «sampo generation». The concept of the Sampo generation is part of the concept of «N-po» and is currently the most intensively widespread trend in society among representatives of the adolescent and middle age.

PENINGKATAN KREATIVITAS KELOMPOK PEREMPUAN DI MASA PANDEMI COVID-19 MELALUI MODERNISASI PENGOLAHAN PANGAN LOKAL DI WILAYAH PERBATASAN, KALIMANTAN TIMUR

The aim of this community service is to increase the community's women creativity PKK group in Talisayan District Berau, East Kalimantan driven in processing local food resources, fisheries and agriculture. However, so far the produce is only sold in fresh form in simple and traditional way so that during this pandemic period this activity has been hampered. Solutive efforts are being made to increase creativity and optimize abundant food products of fish and corn through modernization of technology and processing methods so that they can be marketed outside the region in order to increase community income. The community service method carried out is in the form of training and mentoring for PKK groups to be more creative, innovative, and skilled in processing food safely and attractively so that it has a high selling value. Safe, secure, and attractive food processing can increase product durability, maintain its nutritional content, safe for consumer health, and can boost marketing, even have the potential to export abroad. The resulting output is the application of technology and increasing the quality, quantity and added value of processed food products thanks to the creativity and skills of the community in processing local food of Talisayan. Another output is the establishment of centers for food processing quality driven by women in PKK groups. This is where the role of academics and partners in the local community is needed to work together as a concern and service for the sake of increasing income of the community.

The Role of Women in the Educational System of Turkey after WWII

The study of women's issues, the feminist movement, as an academic discipline, and the first curriculum were established in the University of San Diego in 1970. The women’s problems have been mainly studied in the framework of traditional social and humani-tarian disciplines, mostly in literature, philosophy and psychology.The active dissemination of feminist ideas in Turkey after World War II, espe-cially in the late 1970s, and the creation of various feminist societies and journals provided a solid foundation for the establishment of research centers in universities, that study women's issues.There are two directions in the study of women's issues in Turkish universities and academic circles. The first one includes research centers that bring together rep-resentatives of various disciplines and fields of science. They deal with gender, the economic and social status of women, education and health. The second approach combines all those trends that are associated with the social faculty.The level of female activity in Turkey is much lower than in Europe. The status of a woman here is also characterized by its specific development.In the 1980s and 1990s, the feminist movement in Turkey became more and more active. New women's communities, magazines, newspapers, libraries were creat-ed, and women's conferences with an active participation of Turkish women were held both in Turkey and all around the world.It can be concluded that the women's movement in the higher and academic sys-tem of Turkey after World War II led to a new political process that raised the issue of gender equality. The struggle of women for emancipation played an important role in the formation of Turkish society.Despite some achievements regarding women's issues, there is still gender ine-quality, violation of women's rights in Turkish society, what indicates the fact that the women’s problems are still relevant in republican Turkey.

Elusive Female Subjectivity in the Russian Empire in the Second Half of the 19th — early 20th Centuries: Socio-Medical Practices of Women's Religious Communities

This article examines women's charitable ministry in the Russian Empire using the example of social and medical practices of women's religious communities. This phenomenon was not publicly covered in the post-reform Russian society, but, as the authors managed to establish, it was widespread throughout the Empire. The social and medical ministry of the women's convents helped to solve the urgent problems of local and rural communities. Nuns and novices provided social, spiritual and medical assistance to the most vulnerable groups — widows, unmarried elderly women, crippled and poor people, orphans. The authors expand the concept of “women's charitable subjectivity” through the use of interdisciplinary methodology, which implies the optics of the “mutual influence” of medicine and religion in historical research. In the study of women's charity, we involve the historiography of the social history of medicine and the history of women's religiosity in the Russian Empire. This perspective allowed us to discover and research the socio-medical practices of women's communities (cloisters). The authors tried to fit this plot into the social context of the history of zemskaya (“zemstvo”) medicine, social reforms and the specifics of the secularization of post-reform Russian Empire. The search-problematic nature of the article allows us to examine the place of female subjectivity — both medical and religious — from the perspective of the complex processes of modernization of society in the Russian Empire in the second half of the 19th — early 20th centuries.

Branching Out: Toward A History of Jewish Radical Feminisms

Branching Out:Toward A History of Jewish Radical Feminisms Lana Dee Povitz (bio) Joyce Antler, Jewish Radical Feminism: Voices From the Women's Liberation Movement. New York: New York University Press, 2018. viii + 453 pp. Figures, notes, and index. Hardcover $75.00. Jewish feminisms, like Jewish studies, like Jewish people, run a full gamut of experience: religious and secular, Yiddish and Hebrew, Zionist and pro-Palestinian, heteronormative and queer. In Jewish Radical Feminism, Joyce Antler unites "the two branches of Jewish-inflected feminism": members of "the early women's liberation movement [of the late 1960s and early 1970s] and the later, more self-consciously identified 'Jewish feminist' movement that arose in the 1970s and 1980s to address Jewish religious and secular life" (p. 3). The book is structured accordingly, with four chapters dedicated to the first branch and four more to the second branch. Each chapter focuses on one influential group or occasionally a subculture within a particular city. Antler's subjects are predominantly Ashkenazi women based in the northeastern United States.1 Using an open-ended understanding of radical, Antler explores universalist feminist groups such as the radical Redstockings and the socialist Bread and Roses alongside manifestly Jewish collectives, such as the spiritually oriented B'Not Esh (Hebrew for 'daughters of fire') and the lesbian Di Vilde Chayes (Yiddish for 'the wild beasts').2 Antler's project has been a long time in the making. A range of historians have noted the significant presence of Jews in the women's liberation movement, both in terms of their demographic numbers and their intellectual contributions.3 To accomplish her task, Antler employs prosopography or collective biography, a narrative strategy that could not be more appropriate to radical feminism's collective spirit. As Antler shows, no feminist ever worked alone. Whether analyzing the conditions of their lives in consciousness-raising circles, producing new research about their own bodies, organizing public speakouts against rape, coordinating childcare collectives, or reinterpreting Torah, Jewish feminists came to their ideas and plans through electrified conversation. Through Antler's oral history interviews with at least forty-six women, passionate friendships emerge as the matrix for Second Wave feminism's revolutionary [End Page 294] ideas (p. 31).4 "Much of the energy that had heretofore gone into sexual relationships and especially couples was now being directed towards women friends and the women's community in general," observed Ann Hunter Popkin, a member of the Boston-based Bread and Roses.5 Speaking about her friends in the Chicago women's liberation movement, Amy Kesselman recalled, "Our appreciation of each other was like fertilizer, liberating energy long stifled by the sexism of the male leadership of the new left" (p. 42). That disagreements and splits just as often drained their energies only further highlights the centrality of relationships to feminist world-making. Together, the profiles of different collectives–the backgrounds of their members, the forces that drew them together, what they accomplished, and (to a much lesser extent) why they dissolved—offer a panoramic experience that is akin to flipping through stacks of photo albums with an inordinately well-informed guide. Antler is also the sort of guide who prefers to focus on points of unity. In granting only limited space to matters of contention among feminists, Jewish Radical Feminism manages to cover a lot of ground and make itself palatable to the spectrum of readers interested in Jewish American history. The narrative launches confidently out of the late 1960s, sails smoothly through the 1970s, and glides to a stop in the mid-1980s, just as many Jewish feminists were beginning to grapple with crucial questions concerning whiteness, Zionism, and sexuality. It is unfortunate that Antler limits her admittedly long book in this way. Feminism was no less alive in 1990 than it was in 1980. In fact, as recent work by Lisa Levenstein has shown, by the 1990s, American feminism had been fortified by recent decades of international coalition building and the growing influence of lesbians, women of color, and activists from the global South.6 Jewish feminists remained vitally engaged with all of this new activity. Jewish Radical Feminism is not an argument-driven book. Instead, its rationale lies...

The Psychosocial Consequences of Natural Disasters: A Case Study

Background: Earthquake is one of the most important and destructive natural hazards in Iranian cities, and the psychological and social consequences of catastrophe vary according to age, gender, economic and social class. Materials and Methods: The present study is qualitative research that we conducted with the method of grounded theory research and to understand the social consequences of earthquakes in the social group of women living in Bam in 2017. We collected data, interpreted the extracted concepts, and analyzed the discovered social consequences using in-depth interview techniques and purposeful and theoretical sampling in Bam women's community. Results: After interviewing five experts and 27 women, we reached the data saturation in 2 groups of the middle and lower economic class of Bam city and performed three coding steps for each narrative. According to the research findings, one of the direct and indirect consequences of the Bam earthquake disaster in women has been psycho-social trauma. Conclusion: Earthquake, death of parents and close family members with Interventional conditions such as economic and cultural status, level of education of the individual and family have affected the experience of psycho-social trauma in women. Also, women who based on pre-crisis and pre-disaster chose irrational and passive strategies experienced more negative consequences than women who chose rational and active coping strategies. Finally, the theoretical inference is that there is a direct relationship between the intervening social context and the psychological and social harms caused by the disaster in women, which in addition to the functional relationship is also effective in aggravating the consequences of this impact.

Альтернативный исламский дискурс: автобиография как инструмент трансформации представлений о религиозном атворитете

The article is based on a discursive analysis of autobiographical Islamic narratives that tell about the practices of challenging male religious authority by Muslim women in Afghanistan and Libya in the late XX - early XXI centuries. The research focuses on the authors' speech strategies, which are a tool for changing public perceptions about the right of women to interpret religious, political, and social practices. As a basic theoretical concept, it is proposed to consider an alternative Islamic discourse, which includes the problem of gender identification in Islamic communities. This article presents a hypothesis that modern practices of challenging religious authority and authority by women's Islamic communities are implemented not at the level of doctrinal discussions, but in social, educational and cultural contexts. The main format of the speeches of Muslim speakers is presented by video materials posted on open Internet platforms. The speeches of the Muslim authors under consideration are based on the idea of ideological control over the practice of interpreting religious norms. Distortions in the interpretation of religious texts and practices have taken root in the public consciousness of Muslims through traditions. According to the presented materials the leading role in the transformation of ideas is played by the institution of education. Within the framework of this study the transformation of social ideas is understood as a process aimed at overcoming dominance by a group or individuals who are aware of their starting position from the position of subordinates. Particular attention is paid to the concept of power as a subjective position of actors and the right to implement behavioral models in accordance with the requirements of the present.

Feminist studies of periodicals: From heuristics to interpretation and evaluation

This paper analyzes the way in which women's interpretive communities are formed and the methodology of production of (feminist) knowledge. The analysis connects the results of contemporary studies of feminist periodicals/feminist studies of periodicals, and the project Srpkinja (Serbian woman) from 1913. The interpretation of the book Srpkinja starts from the assumption that it is a (serial) publication which contains autopoetic statements and hypotheses about magazines. This is, probably, the first case in the history of Serbian/Yugoslav periodicals of a serial publication that (systematically) describes the basic categories which are necessary for interpreting, creating and editing women/feminist periodicals. In this paper Srpkinja is analyzed as the first carefully conceived project based on the construction of women's networks, thanks to which one of the first women's interpretive community was formed.

Acts of Care: Recovering Women in Late Medieval Health by Sara Ritchey

Reviewed by: Acts of Care: Recovering Women in Late Medieval Health by Sara Ritchey Giulia Giamboni Sara Ritchey, Acts of Care: Recovering Women in Late Medieval Health (Ithaca, NY: Cornell University Press, 2021), xiv + 310 pp. Sara Ritchey's book Acts of Care explores women's everyday practices in the southern Low Countries during the thirteenth century. Ritchey argues that feminine caregiving was not just a manifestation of religious fervor, devotion, and piousness, as it has been commonly framed. Rather, these practices constituted an important yet understudied component of the broader field of medieval medicine. Exploring diverse practices such as healing prayers, birthing indulgences, medical blessings, liturgical images, and penitential observations reveals that women were highly knowledgeable about health and the body, and active participants in premodern European medicine. Women's medical engagement is a history made of "fragile traces" excluded from university-trained medical treatises (4). Instead, we find traces in liturgy, miracles, poetry, meditations, sacred objects, and the testaments and endowments from hospitals and leprosaria populated by Cistercian nuns and beguines. Ritchey builds on the methodologies of performance studies, Native American and Indigenous studies, the history of enslaved communities in North America and the Caribbean, and from medical anthropology of sub-Saharan Africa in order to recover the therapeutic epistemologies of medieval European women. These methodologies offer new tools "for making visible voices and presences" silenced by technologies of power (28–29). [End Page 283] Acts of Care is divided into three sections that mirror Ritchey's research questions and sources. Part 1 presents hagiographic sources from the thirteenth-century liégeois corpus whose protagonists were "new" saints, that is, those saints still not officially canonized by the church. This body of saints' lives illuminates the ways in which holy people developed cults and attracted communities of faithful while they were still alive. Because miracle stories taking place at tombs, relics from women saints, and stories about miraculous posthumous healing were told and performed by women, these sources show how manifesting sanctity was gendered feminine. The liégeois corpus is also revealing about care and authority. Ritchey indicates that feminized forms of care were integral yet excluded from the European health care system. Women's affective labor performed through prayers and through the recitation of psalms and dramatic poetry for the sick was highly valued in the healing of wounds, performing obstetric services, and caring for people with diverse afflictions. Part 2 turns to masculine constructions and conceptualizations of therapeutic discourse and knowledge by using a matrix of authoritative discourse, theological, medical, and hagiographic texts. Premodern medical theory conceived of the internal body as made of humors and qualities. The balance or imbalance of them determined a patient's sickness or health. Other elements corresponded to the comportment of the body—the so-called non-naturals. These elements referred to the six factors external to the body—air, food and drink, diet and rest, sleeping and waking, evacuation and retention, and the passions of the soul—and were understood to influence bodily health in humoral medicine. The presence of the non-naturals in medical terminology and texts indicates that emotional care was as vital as other therapeutic remedies to bodily health. Further, their presence reveals that there was a certain degree of anxiety among authoritative discourses, particularly in relation to the passions of the souls and to verbal forms of medicine—charms, incantations, and prayers. Instead of denying the efficacity of these widespread and popular remedies, university-trained male authorities sought to regulate the circumstances in which verbal medicine could work—only trained male physicians could properly use and harness these words. Theologians and hagiographers also expressed anxieties about the place of the soul in scientific medicine. Ritchey argues that religious authors challenged Scholastic medical authors' rationalization as it could erode the place of God in bodily health. Part 3 interrogates women's actual knowledge of the body and its care. Ritchey explores modes of knowledge transmission in women's religious communities, such as beguinages and their affiliated hospitals. Prayers, liturgies, images, and poetry—interpreted through the lens of performative studies—reveal women's "therapeutic technology" made of psalters, charms, blessings, relics, meditations, and prayers in addition to...

Activities Led by Community Women to Pass on “Food and Agriculture” to the Next Generation

Activities Led by Community Women to Pass on “Food and Agriculture” to the Next Generation

FEMINISM AS A GLOBAL COMMERCIAL TREND

The purpose of the research. The article discusses the problem of transforming the social phenomenon of feminism into a global commercial trend, which results in a change in the essence of the movement itself as a desire of women and men to take up an equal position in society. The article analyzes the process of turning feminism into a fashion trend of the XXI century under the influence of global commercial firms using this movement to attract a wide audience, meet consumer demand and increase their popularity. Market participants, following the law of supply and demand, adopt radical manifestations of the women's movement to create more resonance for their advertising campaigns. Thus, the use of the ideology of feminism in its products becomes a factor in the successful development of firms in the market. The purpose of the study is to show how this fact influences the rethinking of the traditional postulates of the movement, what impact the mass popularization of the changed value orientations of feminism has on public consciousness. Result. As a result of the study, the authors conclude that interference with the social phenomenon of feminism of mass culture and propaganda has led to the substitution of movement’s values and the replacement of one standard with another. Thus, there has been a transition from the striving for mutual respect for men and women and the observance of rights and freedoms in gender relations to the destruction of everything patriarchal in society and the necessity to live according to the principles established by the new women's community. The authors conclude that such a rethinking of feminism threatens a radical change in society. Commercial structures, popular culture and other objects broadcasting the values of radical feminism affect people’s consciousness, which leads to increased aggressiveness of the movement itself and instability of the social system. In addition, the authors note the negative impact of the commercialization of feminism on its understanding in the Russian Federation. Today the movement in Russia is not widespread, because based on the image broadcast by commercial structures, it is assessed as a categorical and radical phenomenon, which is far from its original meaning.

Empowerment of Household Women Joined in The Mandiri Women Group in The New Normal Era in Bandar Labuhan Village, Tanjung Morawa District, Deli Serdang District

Housewives who are members of the women's community can minimize the impact of the Corona 19 Virus by empowering women through training and mentoring activities to make changes in lifestyle or lifestyle so that they become housewives who understand what it means about working and doing business from home, as well as maintaining distance, living healthy and communicate online. This activity also introduces the use of yardland to optimize housewives as human resources in empowering family-based housewives. Housewives, if trained and accompanied, can be at the forefront of maintaining and providing understanding for the family. This can be done through training and mentoring for housewives who are members of the 9 independent women's community groups in Bandar Labuhan Village, Tanjung Morawa District, Deli Serdang Regency, North Sumatra who will become cadres for members. other communities or interested housewives. Then from the students, 2 people were chosen to be trained to be motivators.

Welfare of families who have children with disabilities through empowering the establishment of a curtain stitch business group

This Community Service program is one of the efforts made so that families of children with disabilities have a good source of income. The care of children with disabilities is different from other ordinary children. Children with disabilities need special protection, especially from their families. Caring for children with disabilities is very expensive, until children with disabilities get their basic rights as children. With this service program, children with disabilities can grow and develop like other ordinary children. The training was conducted by forming a curtain-tailing group from the Medan Polonia Women's Community (KPMP). From the results of this training, all group members can measure, sew and install pleated curtains and ring styles. This training gives parents who have children with disabilities have economic resources to continue a good life without having to leave their children at home alone.

How the Global Pandemic Intensifies Vulnerabilities for Colombia's Women Social Leaders

Women social leaders in Colombia say that the biggest danger posed by the global pandemic comes not from contracting the virus, but rather from non‐state armed groups taking advantage of the quarantine to violently pursue social and territorial control. This article details three phenomena that highlight how existing vulnerabilities for women social leaders have been sharpened by the global pandemic: (a) women's community work increases while state and institutional support decrease; (b) armed groups' ability to target violence increases while women's ability to self‐protect decreased; and (c) armed groups' ability to act with impunity is increasing as access to justice is limited.

PEMBERDAYAAN PEREMPUAN MELALUI PENDIRIAN KELOMPOK USAHA SERAI PITAY BERBASIS SOCIALPRENEUR GUNA MENINGKATKAN KESEJAHTERAAN MASYARAKAT KUPANG NTT

KKN Nusantara 3T (Disadvantaged, Foremost, and Outermost) is the implementation of the Collective Labor Agreement between the Directorate General of Islamic Education of the Ministry of Religion and the Directorate General of Disadvantaged Areas of the Ministry of Villages Development of Disadvantaged Areas and Transmigration concerning Collaboration in the Development of a Higher Education Model Building a Village through Community Service which is signed August 7, 2019. The location of the implementation of the Community Service Program is classified into 2 Zones: the East Nusa Tenggara Province Zone with the theme "Peace Building" and the Maluku Province Zone with the theme "Trauma Healing". The method used is the ABCD (Asset Based Community driven Development) approach. The dedication carried out by the 3 Kupang Zone groups "Empowering Women through the Establishment of a Socialpreneur-Based Serai Pitay Business Group to Improve Welfare in Pitay Village, Sulamu District, Kupang, East Nusa Tenggara". In accordance with the analytical knife used, namely the ABCD (Asset Based Community driven Development) approach method, the program has gone through a series of stages starting from identifying natural resource assets in the form of abundant lemongrass plants, socialization and demonstration of making, FGD, formation of lemongrass business groups, making SOPs, assisting group management, and launching Serai Pitay Juice as a typical product of Pitay Village. The hope is that the group will continue to produce and develop products even though the KKN Nusantara 3T is over. In addition, we hope that women's empowerment and community welfare development in Pitay Village, Sulamu District can be realized.

Women's issue at the dawn of establishment of civil society in Vladimir Governorate (February – October 1917)

This article explores the establishment of civil society in Vladimir Governorate between the February and October Revolutions of 1917. Women for the first time became legally its full-fledged subject. Based on the documents preserved in the State Archive of Vladimir Region, State Archive of the Russian Federation, press materials (newspapers “Staryi Vladimirets”, “Vladimirskaya Zhizn”, "Svobodny Muromsky Golos”), the author examines the perception of the political events of that time by women of the governorate; outlines the urgent problems that women were concerned with; describes attitude towards the received suffrage and areas of manifestation of their social activity; as well as perception of the new in women’s rights by male part of the population. After the February Revolution of 1917 in Russia, the important steps were taken towards establishment of civil society with women being its full-fledged subject. Among the residents were not engaged in the revolutionary movement, most activity demonstrated the townswomen. They supported the implementation of universal suffrage, created women's communities, and participated in the discussion of urgent problems. Peasant women were mainly concerned with survivability of their families during difficult times. They were not familiar with the political life of the country and governorate, and unaffected by electoral campaigns into the district self-governance. This was justified by their tough financial situation, patriarchal structure in families, and lack of education.

Women’s Participation in the World Council of Churches (WCC)

Numerous studies on the World Council of Churches (WCC) have been conducted since its formation; however, most lack consideration of the issue of women’s participation. This paper focuses on the contributions of remarkable female leaders who are often overlooked in the history of the 20th-century ecumenical movement. The first chapter introduces Henriette Visser’t Hooft’s 1934 correspondence with Karl Barth and the WCC’s first assembly in Amsterdam in 1948 where the Commission on the Role of Women in the Church was created. The second chapter describes the study on The Community of Women and Men in the Church (1978-1982) that was launched after the ecumenical consultation on “sexism in the 1970s” in West Berlin. The third chapter explores several attempts made to empower women and free churches from violence again women, including team visits called “Living Letter,” during the Ecumenical Decade of Churches in Solidarity with Women campaign (1988-1998).

Predictors of early initiation of breastfeeding in Indonesia: A population-based cross-sectional survey.

Commencing breastfeeding within one hour of birth is defined as early initiation of breastfeeding (EIBF). Both the mother and child benefit from EIBF. This study aims to identify the predictors of EIBF among Indonesian women. This paper analyses data from a weighted sample of 6,616 women collected at the Indonesia Demographic and Health Survey (IDHS) 2017.The frequency of EIBF is measured by the proportion of children born in the two years preceding the survey who received breastmilk within one hour of birth. The analysis uses bivariate and multivariate logistic regression for complex sample designs, adjusted for confounders to examine the relationship of EIBF with women's individual, household and community level characteristics. Overall, 57% (95% CI: 54.9%-58.2%) of the children born in the two years preceding the survey had EIBF. Statistically significant (p<0.05) predictors of EIBF are women's non-working status, second or higher order of the birth of the most recent child, average or large size of the most recent child at birth, poor status of the household and non-agricultural work of the woman's husband; while statistically highly significant (p<0.01) predictors are skin-to-skin contact with the new-born (OR: 2.62; 95% CI: 2.28-3.00), Caesarean deliveries (OR: 0.47; 95% CI: 0.40-0.56), and skilled birth attendants (OR: 1.83; 95% CI: 1.65-2.08). Caesarean deliveries reduce the likelihood of EIBF by half compared to vaginal deliveries. Women's age, education or rural-urban residence display no statistically significant relationship with EIBF. Skin-to-skin contact, mode of delivery and type of birth attendance exert the strongest influence on EIBF in Indonesia in 2017. EIBF should be continuously promoted and supported particularly among mothers who do not have early skin-to-skin contact with their new-born, who have Caesarean deliveries and who have no skilled birth attendant.

Women’s Safety Security System using Raspberry PI

Today in the present global scenario, a woman's word of security and safe life is a tough reality to happen, because women's sexual abuse has become a mainstream news in our everyday routine life. We should create a society in which women can travel openly and even at odd hours not of fear. While there are many rules and laws present, they are insufficient to provide the women in society with the full degree of security, safe and stable life. When the technology advances every day, it is a solution to other problems. And why can't we use these to create a stable and prosperous women's community. This project composed of components such as GSM, GPS, memory card, shock circuit, buzzer, camera, module Raspberry pi-3.