Women’s Equality and the COVID-19 Caregiving Crisis

The COVID-19 pandemic revealed, but did not create, the caregiving crisis in the United States: for most people, it was already a major ordeal to provide reproductive labor. The caregiving crisis was less visible before the pandemic because it was suffered unequally, in part due to the different positions of American women. Some women paid other women to do care work, women received differing sets of benefits from federal and state governments, and some women got far more support from their employers than did others. Pandemic-induced shocks, including the closure of K–12 schools and childcare centers, and reduced access to domestic workers and elder care workers, seemed to have triggered a closer alignment of perspectives and interests among diverse women. Although women’s demands for support seem to have pushed the Biden administration to propose more expansive family policies, stereotypes and norms that marginalize care work and care workers within families and across the economy also need to change to achieve equality for women.

The Story of Stenka Razin and the Persian Princess in Direct and Inverse Projections: Yevgeny Zamyatin and Anna Barkova

The article considers two cases of the creative reception of the legend about Stenka Razin and the Persian princess in Russian literature of the 1920s – in Yevgeny Zamyatin’s tragedy Atilla (1925–1928) and screenplay Stenka Razin (1932–1933), on the one hand, and in the play by A. Barkova Nastasya Kostyor (1923), on the other hand. The direct and inverse projections of Razin’s plot are represented: in Zamyatin’s case the roles of Razin and the princess are distributed in the traditional way, as they are typical for the long history of this plot in Russian culture – both in folklore and in literature, and in Barkova’s case these roles are reversed in the gender aspect. This peculiarity is considered as connected to Barkova’s interest toward “woman question”, the problem of female emancipation, women’s equality. The plot of Stenka Razin and the Persian princess is analyzed in the article together with another one – the plot featuring the woman warrior, since they are closely interrelated in Russian literature of the 1920s. The hypothesis is that this relationship is due to the active demolition of the old gender order during this period.

Navigating the Tensions: Women’s Rights, Religion and Freedom of Religion or Belief

Despite the normative integration between freedom of religion or belief (FORB) and women’s equality, these synergies are difficult to discern and there is a common misperception that women’s rights to equality and FORB are clashing rights. This is compounded by the extensive religiously phrased reservations by states upon ratification of international treaties that amplify this misperception that FORB serves to restrict women’s rights to equality. The advocacy groups supporting these rights, and also their normative sources in international human rights law instruments, are largely distinct. However, general non-discrimination provisions do address both, and General Comment no. 28 captures both rights holistically. The correctives to these misperceptions lie in reflecting upon the universality, indivisibility, interdependence, and interrelatedness of all human rights norms. They also lie in the realization that FORB is a right like any other. FORB is neither a right of “religion” as such nor an instrument for support of religiously phrased reservations and limitations on women’s rights to equality. This is particularly the case with harmful practices, as elaborated in the joint general recommendation/General Comment no. 31 of the Committee on the Elimination of All Forms of Discrimination against Women and no. 18 of the Committee on the Rights of the Child however, the core principles also extend to other infringements of women’s rights to equality. It is essential to (re)vitalize the synergies between FORB and women’s equality in order to advance each of these rights, to be able to address overlapping rights concerns, and to adequately acknowledge intersectional claims. Furthermore, the relevant advocacy groups and human rights mechanisms need to give further attention to this as a priority matter.

Struggling of women’s equality: the study from local Province in Indonesia

This research aims to find out about the API (Aksi Perempuan Indonesia/ Indonesian Women's Action) movement in fighting for the issue of women's equality in Pandeglang Regency, Banten Province. This study uses a phenomenological approach to understand the issues of the women's movement carried out by the Indonesian Women's Action (API/ Aksi Perempuan Indonesia). The issue of women's equality is an important issue considering that currently women still experience discrimination in the social, political, cultural and economic fields. The API movement, which is concerned with women's issues, is a new hope for the creation of a new public sphere for women to get the same equality as men. In addition to looking at the role of the API movement in fighting for women's issues in Pandeglang Regency, this research conclusion pattern of the API movement in fighting for women as a public agenda in Pandeglang Regency.

Problematics of Affirmative Action Policy Implementation of Women's Representation Quota in Surabaya City Election

The development of an increasingly modern era is no longer a guarantee that a society's culture can be freedom from patriarchy as a whole. The women's equality has increasingly opened up opportunities for women to be active in both the domestic and public areas. The policy for affirming the quota for women's representation was also formulated by following developments. The 30% quota policy for women's representation in political parties is one of the affirmative policies in realizing women's equality in politics in Indonesia. By using descriptive quantitative research methods, this study tries to describe how the implementation of the affirmation policy on the quota of women's representation can work. The results that can be obtained in this study include: (1) in every election process, both the registration process for prospective DPRD members, the process of establishing a temporary candidate list (DCS) and the process of determining the permanent candidate list (DCT) as a whole has complied with quota of 30% women's representation (2) However, it cannot be denied that at every stage of implementation of the policy, there are still many problems

The Empire Club Strikes Back

A key flaw in the standard, culturalist interpretation is that prohibitionism was a “whitelash” of conservative, rural, nativists “disciplining” of immigrants and blacks. The reality of 1840s New York was completely different: not only were Irish immigrants more likely to be temperate than their nativist, American counterparts (Chapter 5), but the focus of temperance activism—the money-making liquor traffic—was actually in the hands of established white nativists like “Captain” Isaiah Rynders, “Boss” Tweed, and the corrupt Tammany Hall machine. In upstate New York, temperance-abolitionist-suffragist reformers--including Frederick Douglass, Elizabeth Cady Stanton, Amelia Bloomer, and Susan B. Anthony--began a movement for women’s equality born of their temperance activism. Concurrent with the 1853 World’s Fair in New York, Rynders and his Know-Nothings clashed, physically, with the equal-rights reformers from upstate, whose temperance threatened the financial foundations of the Tammany Hall political machine.

Descent of Darwin: race, sex, and human nature

In 1871, Charles Darwin published Descent of Man and Selection in Relation to Sex, a text that extended, elaborated and completed his On the Origin of Species (1859). When he had published Origin, Darwin sought, albeit unsuccessfully, to skirt controversy; in Descent he waded into the fray on near-innumerable issues. Readers could find explicit the claim that humans had descended from apes, in addition to explorations of the similarities and apparent gulfs between ‘man’ and other animals. They also found Darwin's opinions on issues ranging from the origin and hierarchy of races to the question of women's education, from the source of altruistic bravery to the biological importance of aesthetic judgement, from his views on what his cousin would term ‘eugenics’ to the history of monogamy. In the last 150 years these ideas have been variously contested, rejected and recovered, so that the shadow of Descent extended into debates over the development of languages, the evolution of human sexualities, the ongoing possibilities of eugenics and the question of women's equality. In this volume, appearing during the sesquicentennial of the text's first appearance, one finds papers dedicated to all of these themes and more, laying out the roots and fruits of Darwin's Descent.

For the Father of a Newborn

This article introduces the translated pamphlet For the Father of a Newborn by contextualizing it in Soviet medical efforts to deploy men as allies in safeguarding reproduction and bolstering procreation in the 1960s and 1970s. It examines the pamphlet as an illustration of how doctors and other health personnel tried to educate men to protect their wives’ pregnancy and the health of their wives and newborns in the postpartum period, and it considers the implications of these initiatives for women’s bodies, gender norms, sexual practices, models of masculinity, and the socialist goal of promoting women’s equality.

The Petta Kalie’s Contribution in The Development of Islamic Law during The Kingdom of Bone

This article examines Petta Kalie's contribution to the development of Islamic law in the Kingdom of Bone. Petta Kalieor qadhi has the same position as an advisor or counselor to the sultan. This was similar to the qadhi al-qudhat in Baghdad, syekh Islam in Turkey, sadar-i azam in India, qadhil malikul adil in Aceh or Wali Songo in Java. This study uses a historical approach to understanding the Islamic law as an analytical tool by looking at Petta Kalie as a collective history that contributes to the development of the Islamic law. The study concluded that there were four contributions of Petta Kalie in the development of Islamic law: affirming the integration of sara’ (Islamic law) and ade’ (adat), such as the sompa, mappacci, barzanji and meppanre tamme traditions. The internalization of the Islamic law with the style of Syafi’i school of thought was carried out by Patte Kalie assisted by puang imang, katte’, bilal, doja and amil who are in charge of teaching and disseminating the Islamic laws such as marriage, divorce, reconciliation, inheritance distribution, and the management of zakat. In addition, Petta Kalie also promotes women’s equality in the Islamic law, supports female Sultanah to appear as kings and initiates education in studying Islamic sciences especially for women called makkamisi’. Finally, a legal fatwa related to resistance to the Netherlands and refusal to cooperate with them. Some of these arguments and findings are indisputable historical facts that Petta Kalie made a major contribution to the development of Islamic law in the Bugis Bone society.