scholarly journals Revisiting Susan Moller Okin’s Justice, Gender, and the Family (1989): Intersectionality, Social Ethos, and Critical Praxis of Gender Justice

2021 ◽  
Vol 15 (2) ◽  
pp. 111-125
Author(s):  
JOHN RAYMOND JISON ◽  
Keyword(s):  
Gender Justice ◽  
The Family ◽  
Social Ethos

Justice, Gender, and Corporations. Outline of a Feminist Political Philosophy of the Corporation

2017 ◽  
Vol 13 (2) ◽  
pp. 193-219 ◽  
Author(s):  
Naïma Hamrouni ◽  
Pierre-Yves Néron
Keyword(s):  
Organizational Transformation ◽  
Ethics Of Care ◽  
Point Of View ◽  
Democratic Participation ◽  
Gender Justice ◽  
Multidimensional Approach ◽  
Feminist Literature ◽  
The Family ◽  
Gender Based ◽  
Do So

AbstractCorporations, as institutions that participate in the creation and perpetuation of gender-based injustices, have been neglected by feminist political philosophers and egalitarians in general. However, since gender-based inequalities within the family, the market, and in democratic participation are interconnected, critically scrutinizing institutions such as corporate organizations appears to be essential in order to achieve gender justice. This is our goal in this paper. In the first part, we look at the (surprising) domination of the ethics of care in the feminist literature on corporations. Since it focuses essentially on the goal of developing virtuous managers, we conclude that this ethics of care is misleading when it comes to thinking about the kinds of relations that characterize corporations and their much needed organizational transformation. In the second part, we attempt to highlight and articulate more explicitly the need for a critical analysis of corporations from the point of view of gender justice. Finally, having shown how purely “distributive” approaches of gender justice are unsatisfactory, we finish by outlining a multidimensional approach to gender (in)justice within and by corporate organizations. We do so by drawing on the insights of distributive, participatory, and relational accounts of equality.

scholarly journals Women and Religion in Contemporary Taiwan

2018 ◽  
Vol 32 (3) ◽  
pp. 383
Author(s):  
Ming-Yeung Ming-Yeung Cheung
Keyword(s):  
Gender Inequality ◽  
Traditional Culture ◽  
Gender Justice ◽  
Religious Institutions ◽  
Religion And Theology ◽  
Traditional Gender Roles ◽  
The Family ◽  
Marginalized Women ◽  
The One ◽  
Religious Reasons

Religion in general, and Christianity in particular, plays an ambiguous role in the issue of gender equality and women’s rights in Taiwan. While women are very often marginalized in traditional culture, religious reasons are also often used to reenforce gender inequality and discrimination in confirming the traditional gender roles in the family and religious institutions. However, religion is also a force for liberation of marginalized women in the work of some scholar-activists of religion and theology who struggle for gender justice. This article aims, on the one hand, to let the reader have a glimpse of the situation of women in Taiwan as reflected in these authors’ works, and, on the other hand, to show how they draw resources from religion and work for the rights and liberation of women in their society, through their advocacy and discussions on issues such as sexism, divorce and abortion.

scholarly journals 再議台灣長期照護政策的性別正義問題與出路

2009 ◽  
Vol 7 (2) ◽  
pp. 87-113
Author(s):  
Shu Chen LEE
Keyword(s):  
Long Term Care ◽  
Family Members ◽  
Basic Unit ◽  
Gender Justice ◽  
Special Role ◽  
Care Policy ◽  
Term Care ◽  
The Family ◽  
The Government

LANGUAGE NOTE | Document text in Chinese; abstract also in English.面對快速高齡化的社會實況，台灣政府於2007年提出“長期照顧十年計劃”作為長期照護政策的依據。但是，該計劃卻未能具體而微地列明關乎性別正義的政策內容，例如：對於照護勞務的提供與分配尚未建立一套合於“性別主流化”要求的體制與實踐。就台灣長期照護政策與其實踐未能彰顯性別正義的現況，本文首先提出台灣社會從政府到家庭以至個體的性別觀點，尚未具備性別正義之充分實踐的因素。本文再進而探討道德與政治之間，為何必須以及應該如何考量性別正義，是合理且可證成的。女性主義者常批判長期照護是對女性的一種不公義的制度。女性主義者中的關懷倫理學家則嘗試以關懷的角度去說明女性之互相倚待性，並以關懷去疏解此中的性別歧視。但關懷倫理學是不能證立家庭在長期照護中的特殊角色和義務。對照於“性別主流化”的時代要求，本文認為孔孟的仁義思想實能就道德規範根源回應政治原則的合理性問題。儒家以家庭為倫理實踐的起點，家庭成員對長期照護有一自然的承擔義務而不必是性別歧視的。為確立本文觀點，進一步論述儒家“各盡其性分”的原則在道德與政治的面向之間，如何能於政策規範之內涵與實踐上回應政府、家庭以及個體合於性別正義的要求，並且有所殊勝於主張關懷倫理的女性主義之論說。Facing the ever increasing pace of ageing in society, the Taiwanese government proposed a “Ten-year Plan for Long-term Care” in 2007 as the basis of its long-term care policy. However, the plan clearly does not pay attention to the issue of gender justice in Taiwanese society. For example, the supply and distribution of care-giving labor as determined in the plan does not establish a system and practice that would conform to mainstream Taiwanese thought on gender issues. Feminists are keen to criticize that the long-term care of the elderly has been a burden and an indication of gender injustice in treating women. Care ethicists try to indicate the interdependence of family members and propose a fair share of the care burden between the sexes. However, they fail to offer an adequate justification for the share of the burden among family members or a proper account of the special role of the family in long-term care.In this essay I first explore the main factors that explain why the long-term care policy and practice are unable to achieve gender justice from the perspectives of the government, the family and the individual. I then argue that it is morally and politically reasonable to develop policy concerning gender justice. From the Confucian viewpoint, the family is the core of human life and the starting point of individual moral practice and family flourishing. The family is the basic unit that could offer a suitable ground for a proper public policy to enhance the quality of long-term care without gender discrimination. I argue that Confucius and Mencius’ ideas of Jen (benevolence) and Yi (righteousness) provide the moral foundation for a proper response to the demand for gender justice in government policy. To illustrate this point, I elaborate how the Confucian principle of the “utmost fulfillment of each being’s mandate” could be applied to the policy and action of the government, the family and individuals to accomplish gender justice. I conclude that this Confucian principle is better than the feminist care ethic in directing the formulation of a proper long-term care policy.DOWNLOAD HISTORY | This article has been downloaded 250 times in Digital Commons before migrating into this platform.

scholarly journals Why So Much Sexual Violence Against Women In Globalized India?

2014 ◽  
Vol 13 (1) ◽  
pp. 201-207
Author(s):  
HARASANKAR ADHIKARI
Keyword(s):  
Sexual Violence ◽  
Violence Against Women ◽  
Indian Society ◽  
Gender Justice ◽  
Correctional Institution ◽  
The Family ◽  
Causes Of Violence ◽  
Gender Practices ◽  
Work Done ◽  
Women In India

Abstract This paper attempts to discuss the causes of violence against women in India in relation to their body-revealing dress and conditional consent to sexual relations. Historically, women in Indian society have been victims of gender practices under the typical patriarchy. Culturally, women are treated as sex objects and their status is bounded within the periphery of feminine role-relations as housekeepers and pro-creators of generation. Women's education and participation in the workforce are not bringing with them the expected changes in gender stereotyped-ness. Even the work done on gender justice and women's human rights has failed to establish their status as anything more than sex objects. The rampant sexual violence against women is a reminder that the problem is deeply rooted in Indian society. In such a situation we may not be able to avoid considering the responsibility of women. Their body-revealing clothing and conditional consent to sexual relation are significant in provoking men into treating them as sex objects. So we should think about how to bring about a change in gender practices and this should start in each and every family. The family as a correctional institution should teach its offspring about gender equality and their behavior and attitude towards gender should regard the physical and physiological differences between the sexes as minor. This might perhaps be a step towards reducing violence against women.

Ibsen's Nora and the Confucian Critique of the “Unencumbered Self”

Hypatia ◽  
2016 ◽  
Vol 31 (4) ◽  
pp. 890-906
Author(s):  
Shaun O'Dwyer
Keyword(s):  
Social Roles ◽  
Capabilities Approach ◽  
Cross Cultural ◽  
Gender Justice ◽  
Ethical Standards ◽  
Family Roles ◽  
Self In Relation ◽  
The Family ◽  
A Doll's House

Criticisms of the liberal‐individualist idea of the “unencumbered self” are not just a staple of communitarian thought. Some modern Confucian thinkers are now seeking to develop an ethically particular understanding of social roles in the family that is sensitive to gender‐justice issues, and that provides an alternative to liberal‐individualist conceptions of the “unencumbered self” in relation to family roles. The character of Nora in Henrik Ibsen's A Doll's House seemingly exemplifies such conceptions of the unencumbered self in her rejection of her housewife role for a more authentic selfhood. Drawing upon the capabilities approach to justice, and positive early Japanese bluestockings’ responses to Ibsen's play, I argue that Nora's character is better understood as exemplifying an ethically compelling disencumbered self in potentially cross‐cultural circumstances: a self criticizing and rejecting social roles that are found to be unjust according to universal, as opposed to particularist, “Confucian” ethical standards.

scholarly journals KEADILAN GENDER DALAM RANCANGAN QANUN HUKUM KELUARGA

2019 ◽  
Vol 14 (2) ◽  
pp. 168-178
Author(s):  
Muhammad Ridwansyah
Keyword(s):  
Women's Rights ◽  
Family Law ◽  
Equal Treatment ◽  
Women’S Rights ◽  
Gender Justice ◽  
Not Given ◽  
Female Figure ◽  
The Family ◽  
Principle Of Justice

This article wants to highlight the theory of gender justice in the draf Family Law Qanun, does the DPRA and the Aceh Government accommodate the theory or even omission?. Then from behind the theory of gender justice there is the essence of gender justice that should be applied in the a quo qanun design? Gender justice itself should be interpreted as equal treatment and not discriminated based on their natural identity. If so, that women are also understood or interpreted to be able to be married to more than one person? There are two results of this study as follows: First, the theory of gender justice is not accommodated at all in the draf Family Law Qanun, so it is feared that women’s rights will be violated by the qanun a quo. The arrangement of polygamy in the design of the a quo qanun in fact missed the theory of gender justice. Evan the principle of justice is not given space in the articles on polygamy, tends to regulate procedurally. Second, the nature of the theory of gender justice is not touched by the Family Law Qanun Formulation Team, so that it can be ascertained that after the establishment of the a quo qanun there will be a degradation of Acehnese female figure. Then Aceh became the center of decline in terms of attitudes towards women. Indeed, this must be understood that ancient Aceh placed women in a respectable position.  

scholarly journals Key Issues and Trends of Postcolonial Feminism

2021 ◽  
Vol 15 (4) ◽  
pp. 516-525
Author(s):  
Anna V. Milto
Keyword(s):  
Racial Differences ◽  
Modern World ◽  
Gender Justice ◽  
Postcolonial Feminism ◽  
The Family ◽  
Traditional Societies ◽  
Key Issues ◽  
The Impact ◽  
National Practice

Postcolonial feminism is a response to Western Eurocentric feminism, which did not pay attention to racial differences, feelings and the position of women in the once colonized territories. The search for gender justice has led to the emergence of new theories and models reflecting the problems of oppression of women in the Afro-Asian world. The feminism of the postcolonial wave has focused on the issues of women’s political participation, the preservation of patriarchal survivals in the family and the state, economic and social inequality, the impact of globalization and integration processes on the position of women in society. The lack of unity regarding the assessment of the influence of Western culture on traditional societies and the position of women in postcolonial countries has led to the emergence of many approaches to the interpretation of gender processes and the role of women in the modern world. An analysis of the variants of postcolonial feminism such as: womanism, stiwanism, motherism, nego-feminism and others allows us to draw conclusions about their engagement in global or national practice.

A Social Location Theory of Gender

2018 ◽  
pp. 82-103
Author(s):  
Emily Dupree
Keyword(s):  
Gender Stereotypes ◽  
Location Theory ◽  
Private Sphere ◽  
Social Location ◽  
Gender Justice ◽  
Male Control ◽  
Class System ◽  
The Family ◽  
Ways Of Being ◽  
Insight Into

This chapter analyses three main themes present in gender stereotypes around the globe: the family as a private sphere of male control, heteronormative marriage and women’s subservience to men, and women’s fitness for emotional and care labour. These stereotypes reveal that gender is a class system that consolidates power and resources in the hands of gender-conforming men by exploiting women’s labour. These stereotypes also reveal that gendered borders not only passively reflect the distribution of gendered ways of being, but they actively create a gendered underclass through the imagined relevance of neatly-ordered sexed bodies. Women, far from being a natural biological kind, are made to be the gendered ‘Other’ by an interconnecting network of beliefs, behaviours, customs, and institutions. Membership in this sociopolitical class is the only thing that women have in common as women. Given this insight into what it is to be a woman, I argue that gender justice requires the abolition of gendered borders.

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