Aspirin Therapy's Benefits Appear Gender Specific

2006 ◽  
Vol 36 (4) ◽  
pp. 20
Author(s):  
MARY ANN MOON
Keyword(s):  
2000 ◽  
Author(s):  
K. D. O'Leary ◽  
R. E. Heyman ◽  
P. H. Neidig

2006 ◽  
Author(s):  
Ann H. Huffman ◽  
Eden B. King ◽  
Kristen M. Watrous ◽  
Stephanie C. Payne ◽  
Satoris S. Youngcourt

2013 ◽  
Author(s):  
Angela Doreen Broadus ◽  
Monica K. Miller ◽  
Lacey Miller

2010 ◽  
Vol 58 (S 01) ◽  
Author(s):  
I Kaczmarek ◽  
S Eifert ◽  
A Beiras-Fernandez ◽  
AK Bigdeli ◽  
B Meiser ◽  
...  

2005 ◽  
Vol 113 (S 1) ◽  
Author(s):  
C Riese ◽  
F Streckfuss ◽  
U Schweizer ◽  
J Köhrle ◽  
L Schomburg

2006 ◽  
Vol 54 (S 1) ◽  
Author(s):  
M Bauer ◽  
G Mitterer ◽  
W Dietl ◽  
K Trescher ◽  
E Wolner ◽  
...  

1970 ◽  
pp. 38-45
Author(s):  
May Abu Jaber

Violence against women (VAW) continues to exist as a pervasive, structural,systematic, and institutionalized violation of women’s basic human rights (UNDivision of Advancement for Women, 2006). It cuts across the boundaries of age, race, class, education, and religion which affect women of all ages and all backgrounds in every corner of the world. Such violence is used to control and subjugate women by instilling a sense of insecurity that keeps them “bound to the home, economically exploited and socially suppressed” (Mathu, 2008, p. 65). It is estimated that one out of every five women worldwide will be abused during her lifetime with rates reaching up to 70 percent in some countries (WHO, 2005). Whether this abuse is perpetrated by the state and its agents, by family members, or even by strangers, VAW is closely related to the regulation of sexuality in a gender specific (patriarchal) manner. This regulation is, on the one hand, maintained through the implementation of strict cultural, communal, and religious norms, and on the other hand, through particular legal measures that sustain these norms. Therefore, religious institutions, the media, the family/tribe, cultural networks, and the legal system continually disciplinewomen’s sexuality and punish those women (and in some instances men) who have transgressed or allegedly contravened the social boundaries of ‘appropriateness’ as delineated by each society. Such women/men may include lesbians/gays, women who appear ‘too masculine’ or men who appear ‘too feminine,’ women who try to exercise their rights freely or men who do not assert their rights as ‘real men’ should, women/men who have been sexually assaulted or raped, and women/men who challenge male/older male authority.


2020 ◽  
Vol 13 (2) ◽  
pp. 321-332
Author(s):  
Godwin Makaudze

Feminist scholarship sees African society as traditionally patriarchal, while the colonists saw traditional African leadership as lacking in values such as democracy, tolerance, and accountability, until these were imposed by Europeans. Using Afrocentricity as a theoretical basis, this article examines African leadership as portrayed in the Shona ngano [folktale] genre and concludes that, in fact, leadership was neither age- nor gender-specific and was democratic, tolerant, and accountable. It recommends further research into African oral traditions as a way of arriving at more positive images of traditional Africa and her diverse heritage.


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