scholarly journals EKSISTENSI PEREMPUAN DALAM PUISI 'BRIDE SONG' KARYA CHRISTINA ROSSETTI

2018 ◽  
Vol 3 (2) ◽  
pp. 149
Author(s):  
Winarti Winarti

This article aims at describing women existence as reflected on Bride Song poem written by Christina Rossseti. Rossetti’s view on women’s lives was inspired much by her awareness toward the their conditions in Victorian’s era. In the meantime, women were shaped to be an individuals who fulfill the ideal standard as preferred by men. By Bride Song, Rosetti tried to break patriarchal domination toward women. She wanted to turn back the existence equivalence between men and women based on human rights. She also attemped to open the world’s perspective to accept women’s existence as important as men’s and not just a binary opposition of it. Women’s existence in Bride Song is not only a struggle against men’s domination in Victorian era, but it also  has relevance with contemporary issues on women’s struggle to show their existence in this modern era.

2017 ◽  
Vol 13 (2) ◽  
pp. 243
Author(s):  
Nurrochman Nurrochman

<p>Universal human rights raises much debate among muslims. There are at least three opinions on international human rights. First, a conservative groups that rejects human rights because it comes from Western civilization and is considered contrary to shariah. Second, the liberal groups who accepted the idea of human rights and argue that human rights and Islam are compatible. Third, progressive groups who accept human rights as a concept that compatible with Islam, but the practice must be criticized. In the modern era, muslim ara faced with many challenges. Islamic law is required to be able to answer the challenges of the times. The idea of reformation of Islamic law has actually been appearing since the era of classical jurisprudence. But unfortunately received less attention. This paper is one of the efforts to recall that the ideal of Islamic law reformation is very important, especially concerning the issues of human rights. </p>


Author(s):  
Satyendra Singh Chahar ◽  
Nirmal Singh

University education -on almost modern lines existed in India as early as 800 B.C. or even earlier. The learning or culture of ancient India was chiefly the product of her hermitages in the solitude of the forests. It was not of the cities. The learning of the forests was embodied in the books specially designated as Aranyakas "belonging to the forests." The ideal of education has been very grand, noble and high in ancient India. Its aimaccording to Herbert Spencer is the 'training for completeness of life' and ‘the molding o character of men and women for the battle of life’. The history of the educational institutions in ancient India shows a glorious dateline of her cultural history. It points to a long history altogether. In the early stage it was rural, not urban. British Sanskrit scholar Arthur Anthony Macdonell says "Some hundreds of years must have been needed for all that is found" in her culture. The aim of education was at the manifestation of the divinity in men, it touches the highest point of knowledge. In order to attain the goal the whole educational method is based on plain living and high thinking pursued through eternity.


Author(s):  
Hem Borker

This ethnography provides a theoretically informed account of the educational journeys of students in girls’ madrasas in India. It focuses on the unfolding of young women’s lives as they journey from home to madrasa and beyond. Using a series of ethnographic portraits and bringing together the analytical concepts of community, piety, and aspiration, it highlights the fluidity of the essences of the ideal pious Muslim woman. It illustrates how the madrasa becomes a site where the ideals of Islamic womanhood are negotiated in everyday life. At one level, girls value and adopt practices taught in the madrasa as essential to the practice of piety (amal). At another level, there is a more tactical aspect to cultivating one’s identity as a madrasa-educated Muslim girl. The girls invoke the virtues of safety, modesty, and piety learnt in the madrasa to reconfigure conventional social expectations around marriage, education, and employment. This becomes more apparent in the choices exercised by the girls after leaving the madrasa, highlighted in this book through narratives of madrasa alumni pursuing higher education at a central university in Delhi. The focus on journeys of girls over a period of time, in different contexts, complicates the idealized and coherent notions of piety presented by anthropological literature on women’s participation in Islamic piety projects. Further, the educational stories of girls challenge the media and public representations of madrasas in India, which tend to caricature them as outmoded religious institutions with little relevance to the educational needs of modernizing India. Mapping madrasa students’ personal journeys of becoming educated while leading pious lives allows us to see how these young women are reconfiguring notions of Islamic womanhood.


Author(s):  
Janne Rothmar Herrmann

This chapter discusses the right to avoid procreation and the regulation of pregnancy from a European perspective. The legal basis for a right to avoid procreation can be said to fall within the scope of several provisions of the European Convention on Human Rights (ECHR), an instrument that is binding for all European countries. Here, Article 12 of the ECHR gives men and women of marriageable age the right to marry and found a family in accordance with the national laws governing this right. However, Article 12 protects some elements of the right not to procreate, but for couples only. The lack of common European consensus in this area highlights how matters relating to the right to decide on the number and spacing of children touch on aspects that differ from country to country even in what could appear to be a homogenous region. In fact, the cultural, moral, and historical milieus that surround these rights differ considerably with diverse national perceptions of the role of the family, gender equality, religious and moral obligations, and so on.


2016 ◽  
Vol 6 (1) ◽  
pp. 69
Author(s):  
Jannatul Farhana

<p>This article is an attempt to provide a comparative study between Elizabeth Barrette Browning and Christina Rossetti, two famous authors in the Victorian period. As the first female poet Browning throws a challenge by dismantling and mingling the form of epic and novel in her famous creation <em>Aurora Leigh. </em>This epic structurally and thematically offers a new form that questions the contemporary prejudices about women. Being influenced and inspired by Browning, Rossetti shows her mastery on sonnets in <em>Monna Innominata: A Sonnet of Sonnets</em>. Diversity in the themes of her poem allows Rossetti to demonstrate her intellect and independent thinking, which represents the cultural dilemma of Victorian women. Though Browning is addressed as the ‘first female poet’ and the pioneer of revolutionary female poets, her <em>Aurora Leigh </em>recognizes and celebrates the success of a female poet in that period but at the same time acknowledges the importance of traditional romance as well as marriage union at the end of the poem. On the other hand, in <em>Mona Innominata, </em>Rossetti mingles the traditional idea of romance with High Anglican belief to establish and uphold the position of women in the society as an individual and self sufficient one. She is the first poet in Victorian period who boldly denies the dominance of men in a woman’s life by celebrating sisterhood in her another famous work <em>Goblin Market</em>. Though Browning and Rossetti belong to the same period, Rossetti is quite advanced than Browning in terms of experimenting with forms, themes and breaking the conventions of Victorian era.</p>


2001 ◽  
Vol 10 (3) ◽  
pp. 223-226
Author(s):  
JOSEPH C. d'ORONZIO

The ideal of universal human rights is arguably the most potent moral concept marking the modern world. Its accelerated fruition in the last half of the twentieth century has created a powerful political force, laying the groundwork for future generations to extend and apply. Whereas anything resembling international legal status for human rights had to wait for the post-Nazi era, the bold proclamations of the Universal Declaration of Human Rights (UDHR, 1948) loosened a revolutionary force with endless potential for application to the full range of human endeavors. The roots of this movement can be traced to each and every era in which the vulnerable and powerless sought justification to oppose arbitrary domination. Its roots are, therefore, deep and wide.


2010 ◽  
Vol 40 (4) ◽  
pp. 440
Author(s):  
Uswatun Hasanah

AbstrakIn Islamic law, there are principles of equality among all human beings,including equality between men and women. To manifest the principles ofequality, proper understanding of Islamic law and human rights is needed.Human rights, including women's rights are often mentioned in al-Qur'anand al-Hadits. Islam comes to bring fresh air for women because God'srevelation descended to Prophet Muhammad talks much about women, bothabout their rights and obligations. Although Islam has been present for morethan fourteen centuries ago, but the provisions contained in al-Qur 'an andthe al-Hadith, as sources of Islamic law have not been realized properly inIslamic society, even until today there are still practices in Islamiccommunities that put Muslims women not as they should. Although therewere not many, but the condition can lead to incorrect understanding ofIslam in society that Islam less aware ofwomen's rights. Infact, Islam givesgreat attention and gives a respectable position for women. In order that thewomen's rights can be implemented appropriately, every Muslim shouldunderstand Islamic law well and correctly, so they can realize their rightsand obligations as servants of God, as members of society and citizens.Human rights and women issues should be perceived as a problem faced notby women only, but also by all people in society. Awareness about women'srights in Islam cannot establish by itself but must be cultivated through acorrect dissemination of correct understanding to the community,particularly Muslims, both men and women.


2016 ◽  
Vol 1 (1) ◽  
pp. 1 ◽  
Author(s):  
Yushak Soesilo

Pendisiplinan anak secara keras telah dianggap sebagai cara kuno dan tidak beradab pada era modern yang benar-benar menaruh penghargaan yang tinggi pada hak asazi manusia. Cara yang dipakai lebih banyak menggunakan pendekatan yang penuh dengan toleransi terhadap kehendak anak. Namun demikian, pada kenyataannya metode pendisiplinan secara lunak tersebut nampaknya telah menimbulkan permasalah baru, diantaranya hilangnya rasa hormat anak terhadap otoritas yang sepatutnya dihormati. Amsal 23:13-14 adalah merupakan salah satu contoh bagaimana Alkitab mengajarkan cara untuk mendisiplinkan anak. Melalui kajian terhadap teks tersebut dapat diambil kesimpulan bahwa pendisiplinan anak dengan menggunakan rotan adalah sesuatu yang relevan untuk diterapkan. Meskipun nampak keras, namun metode pendisiplinan tersebut tidak melanggar hak anak, sebaliknya dapat membentuk karakter baik anak. Chastisement is regarded as out of date and uncivilized way in this modern era which gives great respect in human rights. Fully tolerance toward children will is the mostly to be used approach. In fact, nevertheless, this soft disciplining method appear to bring about new problems, such as the lost of children respect to the authority that should be respected. Proverbs 23:13-14 gives a theaching of the bible how to disciplining children should be. Through the text study, it is concluded that chastisement with rod is still relevantly implemented. Eventhough it is so strict, this method is not abusive to the children rights but forms children good characters.


2019 ◽  
pp. 152
Author(s):  
Lucía Gutierrez Gamecho

ResumenEste trabajo analiza cuantitativamente la movilidad de Vitoria-Gasteiz desde una perspectiva de género, apoyándose en la encuesta sobre la movilidad del municipio del 2014. En particular, dentro de las muchas dimensiones que serían relevantes desde la perspectiva de género, hemos considerado de interés estudiar la movilidad de hombres y mujeres con niños menores de seis años. Esto parece particularmente relevante porque este es el periodo de la vida de las mujeres en que es más difícil compatibilizar el empleo con la crianza de los hijos. Queremos explorar si, ante esta circunstancia, las diferencias de género en la movilidad son más acusadas para así conocer qué impacto puede tener el transporte en la compatibilización de empleo y crianza en las mujeres. Nos centraremos en analizar las diferencias en el número de viajes, los motivos de los mismos y los modos de transporte utilizados. Concluyendo que la presencia de hijos menores de seis años en el hogar produce diferencias entre la movilidad de hombres y mujeres.AbstractThis study quantitatively analyses mobility in Vitoria-Gasteiz from a gender approach, based on data obtained from a survey on urban mobility of the municipality carried out in 2014. Among the many dimensions that would be relevant from a gender perspective, we have considered particularly interesting the study of the mobility of men and women with children under six. This seems especially relevant as this is the period of women's lives in which it is more difficult to reconcile work with parenting. We intend to explore if gender differences are more remarkable under these circumstances in order to identify how transport may impact on the compatibility of work and parenting among women. We will mainly focus on analysing the differences in the number of trips, the reasons behind them, and the means of transport they use. We conclude that, in fact, having children under six in the household makes a difference in mobility between women and men.


EGALITA ◽  
2012 ◽  
Author(s):  
M. Abdul Hamid, MA, Nur Fadhilah, S.HI

Gender differences which generats gender role do not need to be refused as long as they do not cause undesirable impacts. However, the problem is that gender role creates unequality structures in particular aspects such as can be found in Marital Laws. Some sections of Marital laws are considered gender bias for women. For instance, section 31  verse 3 and section 4 are categorized as irrelevant sections to build gender as well as human rights equality which been recommended by CEDAW convention (Convention on the Elimination of Discrimination Againts Women) and Act no 7/1984. Therefore, these efforts should be taken to establish the Act or the regulation based on gender perspective to achieve equality and justice for both sexes (men and women) in all aspects particularly in a family relationship.


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