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Wives at the Market Place: Commercialisation of Lobola and Commodification of Women's bodies in Zimbabwe 市场上的妻子:津巴布韦的洛波拉的商业化和妇女身体的商品化
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160202
M. Chiweshe
T7tis paper provides an analysis of how the commercialisation oflobola has impacted women's bodies in present day Zimbabwe. The increased demand for money has led to a widespread belief that marriage payments are synonymous with buying a wife. This has far reaching consequences on gender relations especially in marriage women are left with little power to negotiate on issues such as safe sex or the use of family planning methods. This paper utilises qualitative document analysis focusing on purposively sampled texts from journals, books, on line sources, newspapers and magazines. It uses the concept of patriarchy to highlight how lobola entrenches the system of gender inequalities. The findings of the study show tltat lobola describes services or gC1ods given by a groom to !tis bride's family before a union is socially recognised. The practice has been commercialised in modern day Zimbabwean communities leading to negative implications for women yet the practice retains support of most people.
这篇论文提供了一个分析,如何在当今津巴布韦的双曲线的商业化已经影响了妇女的身体。对金钱需求的增加导致人们普遍认为,支付结婚费用就是买一个妻子。这对两性关系产生了深远的影响,特别是在婚姻中,妇女几乎没有权力就安全性行为或使用计划生育方法等问题进行谈判。本文采用定性文献分析,重点从期刊、书籍、在线资源、报纸和杂志中有目的地取样文本。它用父权制的概念来强调洛波拉是如何巩固性别不平等制度的。研究结果表明,在婚姻得到社会认可之前,新郎对新娘家庭所提供的服务或服务都是“礼遇”。这种做法在现代津巴布韦社区已经商业化,导致对妇女的负面影响,但这种做法仍然得到大多数人的支持。
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引用次数: 18
The “Unsaying” of Reproductive Affliction in Mozambique Witchcraft and Local Reproductive Knowledge 莫桑比克生殖疾患的“解”:巫术与当地生殖知识
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160207
E. Mariano
The use of secret powers to harm others is considered to be an act of witchcraft. For many Mozambicans, witchcraft is also perceived as an involuntan; incorporation of alien flesh in the body (called "kutshamiwa"), thought to be a destructive force, which puts biological reproduction at risk. This article is based on an anthropological study on reproductive experiences conducted from 2009 to 2012 in Maputo and Gaza provinces, in southern Mozambique, that involved a total of 78 participants: 46 women, 11 men and 8 health professionals, and 13 traditional healers. In-depth interviews and life stories were combined with the observation of participants in biomedical environments, at the workplaces of traditional healers, and in the homes of those who were interviewed. The therapeutic itineraries of 11 infertile persons were extensively followed, and illness narratives were analysed. The general framework is borrowed from major medical anthropologr; theories, and employs a critical-interpretative perspective concerning health, disease, fertilihJ and the body. It draws on phenomenological traditions in which a woman's body is conceptualised not as a bare biological substrate of ill or good health, but as an existential ground of vital knowledge, embodiment, gender, motherhood and human fulfilment. In this article, the idea of"unsaying" is suggested, in reference to non-standard meanings of the experience of ill health, for which non-medical language and vocabulan; are used, and which the biomedical institution consequently ignores. However, both men and women experience greater empathy, and find a space in which to speak, and to reveal their afflictions and anxieties, among practitioners of traditional medicine. The study revealed that reproductive potential (conception, pregnancy and birth) is not always guaranteed and maintained, owing to a powerful malignant and invisible force, implanted in the body, called kutshamiwa. The experiences of the women who suffer from this problem, and the responses of therapists to this evil, mirror the multiple realities in existence within distinct and permeable universes of meaning. *Address for Communication: Esmeralda Mariano is Assistant Professor, in the Department of Archaeology and Anthropology, Eduardo Mondlane University, Mozambique. The Oriental Anthropol:ogist, Vol. 16, No. 2, 2016, Pages 303-320 © OICSR, Allahabad Corresponding Author E-mail: esmeraldamariano3@gmail.com 304 Esmeralda Mariano
使用秘密力量伤害他人被认为是一种巫术行为。对许多莫桑比克人来说,巫术也被视为一种非自愿行为;将外星人的肉体(称为“kutshamiwa”)纳入体内,被认为是一种破坏性的力量,会危及生物繁殖。本文基于2009年至2012年在莫桑比克南部马普托省和加沙省进行的一项生殖经验人类学研究,共有78名参与者:46名女性、11名男性、8名卫生专业人员和13名传统治疗师。深入访谈和生活故事与在生物医学环境、传统治疗师的工作场所和受访者家中对参与者的观察相结合。对11例不孕症患者的治疗行程进行了广泛的随访,并对其疾病叙述进行了分析。总体框架借鉴了主要医学人类学;理论,并采用关于健康,疾病,生育和身体的批判-解释的观点。它借鉴了现象学传统,在这种传统中,妇女的身体不是被概念化为健康或疾病的赤裸裸的生物基础,而是作为重要知识、体现、性别、母性和人类实现的存在基础。在本文中,提出了“不言”的概念,参考疾病体验的非标准含义,其中非医学语言和词汇;被使用,生物医学机构因此忽略。然而,在传统医学从业者中,男性和女性都体验到更大的同理心,并找到了一个说话的空间,并揭示了他们的痛苦和焦虑。这项研究表明,生殖潜力(受孕、怀孕和分娩)并不总是得到保证和维持,这是由于一种强大的恶性和无形的力量植入体内,称为kutshamiwa。遭受这个问题困扰的女性的经历,以及治疗师对这种邪恶的反应,反映了存在于不同的、可渗透的意义宇宙中的多重现实。*通讯地址:Esmeralda Mariano,莫桑比克Eduardo Mondlane大学考古与人类学系助理教授。The Oriental Anthropol:ogist, Vol. 16, No. 2, 2016, Pages 303-320©OICSR, Allahabad通讯作者E-mail: esmeraldamariano3@gmail.com 304 Esmeralda Mariano
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引用次数: 1
Stories of African Women's Bodies: The Bodily Lives of ESI and Mumbi 非洲女性身体的故事:ESI和Mumbi的身体生活
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160204
Loreen Maseno
The life stories of two young African women situated in the global South are narrated by African novelists Ngugi wa Thiong'o and Ama Ala Aidoo. This article explores the female bodily practice of Esi Sekyi in Changes: A Love Story by Am a A ta Aidoo and Mumbi in A Grain of Wheat by Ngugi wa Thiong'o in order to highlight sexual and gender politics in even;day life in Africa. Esi's ailing conjugal relations/zip with her husband Oko collapses when he rapes her. 'Mumbi gets pregnant by Karanja whilst her husband Gikonyo is in detention. Upon his release, Gikonyo becomes violent Oil Mumbi' s body. Using narratological text analysis and dialecticalliteran; theorizing, this article contextually situates Esi's bodily life to signijt; the dilemmas of women's autonomous sexuality in postcolonial societies. On the other hand, a life course approach to sexuality reveals Mumbi's bodily transitions and agency offering both cumulative advantages and disadvantages.
非洲小说家Ngugi wa Thiong'o和Ama Ala Aidoo讲述了两位生活在全球南方的年轻非洲女性的生活故事。本文探讨了阿姆·阿塔·艾杜的《变化:一个爱情故事》中的爱西·塞吉和恩古吉·瓦·廷奥的《一粒麦子》中的蒙比的女性身体实践,以突出非洲日常生活中的性和性别政治。当她的丈夫奥科强奸她时,她与他的婚姻关系崩溃了。Mumbi在丈夫Gikonyo被拘留期间怀上了Karanja的孩子。在他被释放后,Gikonyo变成了暴力的石油木乃伊的身体。运用叙事学文本分析和辩证法;从理论上讲,本文将爱斯的身体生命置于意蕴之中;后殖民社会中女性自主性行为的困境。另一方面,对性行为的生命历程研究揭示了Mumbi的身体转变和代理提供了累积的优点和缺点。
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引用次数: 0
“Thou shalt not suffer a witch to live”: Human rights implications of witch-hunts against women in South Africa and Zimbabwe “不可让女巫活下去”:南非和津巴布韦对妇女的政治迫害对人权的影响
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160212
Kugara Stewart Lee
This paper examined the human rights implications of witch-hunts perpetrated against women in selected areas of South Africa and Zimbalnue. Historically, witch-hunts have been gender-based with large numbers of victims being womeu. Thus the gender dimension of the problem was carefully explored. The primary motivation for the study was to address the lack of updated laws and scholarly legal writing on witch-hunting related crimes. The study used 78 respondents in Zimbabwe and 68 respondents in South Africa. Literature review, fieldwork, black-letter law, senzi-stmctured interviews and case studies formed the basis of the research methodology employed. The study findings revealed that there is a long way to go before a semblance of gender equality is reached. It is acknowledged that the issue of witch-hzmting requires a holistic approach involving multiple stakeholders to make contributions in addressing this multidimensional phenomenon. INTRODUCTION AND BACKGROUND OF STUDY A witch has been defined as a 'woman who is believed to have magical powers, especially to do evil things.' In Western folklore, she usually wears a black pointed hat and flies on a broom-stick (Oxford Advanced Learner's Dictionary, 2006). Down history, witchhunts have been seen as gender specific, with a large percentage of victims being elderly and solitary women (Alliance SA Review, 2007). This is why the word 'witch' itself has a feminine connotation. The masculine equivalent of a witch is wizard, a term which does not seem to conjure any evil suggestion. These witch-hunts and witch killings are not unique to Africa. They have been known to occur in Asia, America, Europe and Australia, and such killings generally follow a similar pattern (Levack, 1995: 1613, 1641). Witchcraft accusations in these places • Address for Communication: Stewart Kugara is post-doctoral scholar, University of Venda. The Oriental Anthropologist, Vol. 16, No. 2, 2016, Pages 399-416 © OICSR, Allahabad Corresponding Author E-mail: skugara@gmail.com 400 Kugara Stewart Lee are not restricted to elderly women but in periods of economic crisis, even young children have reportedly become common culprits (British Broadcast Corporation Online News, 2003) and many have been kicked out of their homes or killed by family members following household calamities and negative income shocks. The laws of South Africa and Zimbabwe uphold the position that witch beliefs and practices are not based on fact and are archaic hence, such beliefs are regarded as unreasonable. In Africa, the belief in witchcraft is strong, common and widespread. It is deeply entrenched in the psyche and consciousness of many African people. This belief has been in existence before the advent of colonialism on the continent. In African countries, this belief is cemented in popular mentality and informs and underscores social, politital and cultural practices (South Africa Pagan Alliance, 2010). These beliefs distinctively depict the opinion th
本文审查了在南非和津巴布韦选定地区对妇女实施的政治迫害对人权的影响。从历史上看,政治迫害一直是基于性别的,大量受害者是女性。因此,对问题的性别层面进行了仔细的探讨。这项研究的主要动机是解决关于猎巫相关犯罪的最新法律和学术法律著作的缺乏问题。这项研究调查了津巴布韦的78名受访者和南非的68名受访者。文献回顾、实地考察、黑字法、senzi- structured interview和案例研究构成了研究方法的基础。研究结果显示,要实现表面上的性别平等还有很长的路要走。人们承认,巫术问题需要一种涉及多个利益攸关方的整体办法,以便为解决这一多层面的现象作出贡献。女巫被定义为“被认为有魔力的女人,尤其是能做坏事的女人”。在西方民间传说中,她通常戴着一顶黑色的尖顶帽子,骑在扫帚把上飞翔(牛津高级学习者词典,2006)。在历史上,猎巫被认为是有性别特征的,很大比例的受害者是老年和孤独的女性(Alliance SA Review, 2007)。这就是为什么“witch”这个词本身就有女性的含义。男性的“女巫”对应词是“巫师”,这个词似乎不会让人联想到任何邪恶的暗示。这些猎巫和杀巫事件并非非洲独有。据了解,它们发生在亚洲、美洲、欧洲和澳大利亚,这种杀戮通常遵循类似的模式(Levack, 1995: 1613, 1641)。•通讯地址:斯图尔特·库加拉,文达大学博士后学者。《东方人类学家》,2016年第16卷第2期,第399-416页©OICSR, Allahabad通讯作者E-mail: skugara@gmail.com 400 Kugara Stewart Lee不仅限于老年妇女,在经济危机时期,甚至年幼的儿童也被报道成为常见的罪魁祸首(英国广播公司在线新闻,2003),许多人在家庭灾难和负收入冲击后被赶出家园或被家人杀害。南非和津巴布韦的法律坚持认为,女巫的信仰和做法不是基于事实的,是过时的,因此,这种信仰被认为是不合理的。在非洲,对巫术的信仰是强烈的、普遍的和广泛的。它在许多非洲人民的精神和意识中根深蒂固。这种信念在殖民主义出现在非洲大陆之前就存在了。在非洲国家,这种信念在大众心态中得到巩固,并告知和强调社会、政治和文化习俗(南非异教联盟,2010)。这些信仰鲜明地描绘了巫术是邪恶的观点,所谓的“女巫”是不幸、疾病、事故、自然灾害和死亡的罪魁祸首(Aguilar, 2006)。多年来,“猎巫”在非洲已经成为一种普遍现象(Baco, 2005)。猎巫是由义务警员或自封的猎巫人进行的惩罚性远征,通常导致被告被谋杀并没收其财产。当然,这些猎巫行动在法律上引起了争议。部分原因是没有直接处理或处理猎巫行为的全面立法文书。现行的《禁止巫术法》(1957年、1970年、1997年和1999年的《南非禁止巫术法》;以及1899年、2006年的《津巴布韦禁止巫术法》)都是过时的,被传统法院贴上了不公平立法的标签,因为它们不惩罚女巫,而是惩罚那些指责别人是巫师的人。此外,使徒行传清楚地表明巫术的整个实践是一种哑谜和一种不存在的现象。这就是为什么在使徒行传的证明中,巫术被称为“所谓的巫术”。自古以来,猎巫就被视为性别歧视,受害者中很大一部分是老年和独居妇女。例如,“witch”(女巫)这个词本身就有女性含义,而它的男性对应词是wizard(巫师),这个词似乎没有任何邪恶的含义。更有疑问的是,为什么它不是“魔法、魔法狩猎、魔法法案和与魔法有关的暴力”。然而,报告和更多的研究表明,所有年龄段的女性和男性都有这种邪恶的行为(Levack, 1995)。然而,这些暴行主要针对女性,因为社区成员认为女性是“女巫”。多年来,人们提出了许多教条、观点和理论,让社区相信女巫是女性。 巫术指责的做法是建立在道听途说和猜测之上的。东方人类学家“你不应该让女巫活下去”:401在南非和津巴布韦,针对妇女的女巫狩猎的人权影响大多属于社会中最脆弱的群体:老年人和妇女(Stepping Stones Report, 2012)。鉴于对巫术的信仰渗透到社会的各个阶层,并因模糊或古老的传统习俗而加剧,受害者对法律制度和有权保护他们的人- -警察- -感到无助。文学:性别偏见和巫术指控现在,巫术和女巫狩猎的画面已经介绍,因此,研究人员着手检查这一因素;为什么女性比男性更常被指控使用巫术。这有助于我们审视和评估与巫术现象有关的立法和政策。一段时间以来,女巫一直被刻板地认为是女性;一般老年人,充满皱纹和贫穷(Kgatla, 2004)。妇女无疑是巫术指控和猎巫的反复目标(Ludsin, 2003)。尽管有些案例表明,男性也会使用巫术,但女性被视为最具统治力的人物,人们强烈认为小女孩会继承母亲或祖母的巫术力量(Ludsin, 2003: 80)。人们进一步认为,女性成年后从婆婆那里学习巫术(Robert, 1963)。出埃及记22:18说:“任何使用非自然能力或秘密艺术的女人都要被处死(圣经基本英语版)。”同样,新国王詹姆斯圣经说:“你不应该让女巫活下去。”巴恩斯的注释是这样解释这些经文的;如果你让女女巫活下去那就意味着你要继续忍受痛苦但如果你要活下去那女女巫就必须死。因此,猎杀女巫的主要焦点是女巫师。直到2012年,Levack(2012:3)才发现女性与巫术的关系非常明显:女巫是女性;所有的女人都是潜在的女巫。斯佩里(2001:24)断言,人类的精神维度是人类经验(即社会、心理和道德)的核心。此外,他强调精神层面可能包括也可能不包括与宗教传统的任何正式联系,但它反映了与自我超越的基本精神需求相关的信仰、效果和行为。在这种情况下,巫术信仰和实践的传播通常被归因于宗教原因。例如,在臭名昭著的塞勒姆女巫狩猎期间,几乎所有的生活方面都围绕着教堂。1484年,“女巫之锤”成为识别、审判和判决假定的女巫的指南(保罗,1977:1-31)。一些教会还带头传播教义,加剧了性别差距问题,播下了女性是邪恶的种子。东方人类学家库加拉·斯图尔特·李·瓦格纳博士(1997:304),他写了关于伯拉罕牧师的教导,这些教导已经并且仍然引起了关于妇女的争论;伯拉罕曾经说过:“每次在街上举行葬礼,都是一个女人引起的……所有的错误,都是一个女人造成的。然后把她的头像放在教堂…她真可耻。”除了以上的教导,这种把女人当作女巫的刻板印象也有其根源,因为亚里士多德认为女人是不完美的,犹太-基督教信条认为女人是罪恶的起源,是男人的堕落。据说,在个人对抗的情况下,当男性会诉诸身体暴力时,女性也倾向于使用伤人的话。将魔法功效归因于口头诅咒的文化使得对巫术的指控更加容易。还有人认为,2008年苏格兰记录在案的大多数巫术指控都是由关于妇女工作和家务的争吵引发的(Zahradni~ek, 2006)。关于妇女工作的争吵是检察官用来妖魔化妇女在社会中的生产和社会角色的主要证据,Goodare(2002: 88)。一些人类学研究也提出了这样一种观点,即女性更有可能成为巫术指控的目标,因为婆媳之间通常是贫穷的,经常是嫉妒的关系(Parrinder, 1963)。另一种观点认为,由于一夫多妻制的文化习俗,女性可能会成为女巫的目标。有多个妻子会造成一个妻子指责另一个妻子使用巫术的可能性(Parrinder, 1963)。
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引用次数: 0
The Sexual Health Needs of Learners in Makapanstad, Hammanskraal Hammanskraal Makapanstad地区学习者的性健康需求
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160209
R. Ngunyulu, Fhumulani Mavis Mulaudzi, M. Peu, O. Khumisi, M. Sethole
The aim of this article is to inductively explore and describe the sexual health needs of learners in Makapanstad, Hamnumskraal, using a phenomenological qualitative research design. Three themes and eight sub-themes were revealed during data analysis. Tlte identified main themes were: The sexual health needs ofleamers, contributonJ factors towards teenage pregnancy and the strategies to address the identified sexual health needs. It is concluded that teenage pregnancy is a serious lzealth concern due to inadequate parental guidance, and poverhJ. Parental involvement in sexual healtlz issues, free condom distn'bution, sex education in schools, homes and churches, use of technology and the use of stepping stones were suggested as strategies to reduce the rate of teenage pregnancy. Further research should be conducted in order to explore other strategies that will possibly promote sexual health of learners in other South African schools.
本文的目的是运用现象学定性研究设计,归纳探讨和描述Hamnumskraal Makapanstad学习者的性健康需求。在数据分析中揭示了3个主题和8个副主题。确定的主题是:学生的性健康需求、导致少女怀孕的因素以及解决已确定的性健康需求的战略。结论是,由于父母指导不足和贫困,青少年怀孕是一个严重的健康问题。建议将家长参与性健康问题、免费发放避孕套、在学校、家庭和教堂开展性教育、使用技术和使用垫脚石作为降低少女怀孕率的策略。应该进行进一步的研究,以探索可能促进南非其他学校学生性健康的其他战略。
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引用次数: 0
Women Abuse under the Guise of Culture and Language Use: Women Narrate their Stories 文化与语言幌子下的女性虐待:女性讲述她们的故事
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160203
Seepaneng S. Moloko-Phiri, Fhumulani Mavis Mulaudzi, T. Heyns
The authors would like to acknowledge University-based Nursing Education South Africa (UNEDSA) for the study grant that enabled them to conduct this research study, the Faculty of Health Sciences of the relevant institution for supporting this project financially and the participants for taking part in the project.
作者要感谢南非大学护理教育(UNEDSA)提供的研究经费,使他们能够进行这项研究,感谢相关机构的健康科学学院在财政上支持这个项目,感谢参与者参与这个项目。
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引用次数: 4
Investigating the Role of Modern Practices on Women's Rites of Passage among the Vhavenda in Vhembe District, Limpopo 林波波省Vhembe地区Vhavenda妇女成人礼的现代实践研究
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160206
P. Matshidze, Mulaudzi T.P.
This article reflects on the effects of initiation of women in Thulamela in Vhembe district in the Limpopo Province. It analyses how the Venda community has changed in terms of practice of cultural rites. The main argument of the paper is that the infiltration of western values has significantly affected the beliefs and values of the Venda people. In this study data was collected through extensive review of priman; and secondary literature. It was triangulated by conducting in depth interviews with open-ended questions. A non-random sampling procedure was employed and a purposive sampling method used. Participants were selected based on experience and knowledge of the phenomenon. Data was collected through unstructured interviews which allowed for probing. The data was analysed using the thematic approach. The study findings show that initiation rites of passage of women still continues to be practised, but the moral value traditionally held has been altered bt; the modern dispensation including church influence, modern school education and human rights discourse. It has also been established from the data collected that initiation schools are pillars of moralihJ in our society.
这篇文章反映了在林波波省Vhembe地区的Thulamela,妇女入会的影响。它分析了文达社区在文化仪式实践方面的变化。本文的主要论点是西方价值观的渗透对文达人的信仰和价值观产生了重大影响。在这项研究中,数据是通过广泛审查priman收集的;二手文献。它是通过深度访谈和开放式问题进行三角测量的。采用非随机抽样方法和有目的抽样方法。参与者是根据对这种现象的经验和知识来选择的。数据是通过非结构化访谈收集的,这样可以进行探究。使用专题方法对数据进行了分析。研究结果表明,女性的成人仪式仍在继续进行,但传统的道德价值观已经改变。近代天职包括教会影响、近代学校教育和人权话语。从收集的数据也可以确定,启蒙学校是我们社会的道德支柱。
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引用次数: 0
Rethinking Hegemonic Masculinity and Patriarchal Privilege Within Heterosexual Interpersonal Relationships 重新思考异性恋人际关系中的男性霸权和父权特权
Pub Date : 2016-12-01 DOI: 10.1177/0976343020160211
Gabi Mkhize, L. Njawala
Masculinity in the context of the majority of patriarchal societies within Africa is based on the hegemonic social position of men relative to that of women. Feminist studies on heterosexuality reveal that heterosexual interpersonal communication is often dominated by hegemonic masculinity in that it involves practices which promote patriarchal power and control, diminishing the interests of women and reinforcing women's oppression (Hearn, 2004). Based on a qualitative research study conducted in 2015 on HIV communication and gender equality among heterosexual (university) students' and their partners, we argue that in the context of HIV /AIDS communication between heterosexual partners, hegemonic masculinity perpetuates patriarchal privilege. The implications of this leave women vulnerable to the HIV/AIDS epidemic. Given that the highest rate of HIV infection is attributed to heterosexual contact (Centers for Disease Control and Prevention, 2013), this paper focuses on heterosexual partners. However, we also argue that hegemonic masculinity does not only reinforce sexism (Connell, 2005) but is also usedconsciously or unconsciouslyas a tactic to perpetuate patriarchal stereotypes of -and even violence against -those gender and sexual identities considered inferior to those ascribed gender roles deemed normal and cultural in patriarchal societies.
在非洲大多数父权社会的背景下,男子气概是建立在男性相对于女性的霸权社会地位的基础上的。女性主义对异性恋的研究表明,异性之间的人际交往往往是由男性霸权主导的,它涉及到促进父权和控制的实践,减少了女性的利益,加强了女性的压迫(Hearn, 2004)。基于2015年异性恋(大学)学生及其伴侣之间HIV传播与性别平等的定性研究,我们认为在异性恋伴侣之间HIV /AIDS传播的背景下,男性霸权主义延续了父权特权。这种情况的影响使妇女易受艾滋病毒/艾滋病流行病的影响。鉴于HIV感染率最高的原因是异性性接触(Centers for Disease Control and Prevention, 2013),本文将重点放在异性性伴侣上。然而,我们也认为,霸道的男性气质不仅强化了性别歧视(Connell, 2005),而且还被有意识或无意识地用作一种策略,以延续父权制的刻板印象,甚至对那些被认为低于父权制社会中被视为正常和文化的性别角色的性别和性身份施加暴力。
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引用次数: 8
The Impact of Unemployment on the Sexual Behaviour of Male Youth in Quzini, Eastern Cape, South Africa: A Qualitative Study 失业对南非东开普省库兹尼男性青年性行为的影响:一项定性研究
Pub Date : 2016-11-03 DOI: 10.1177/0976343020170104
J. Kheswa
Drawing from Jahoda's deprivation theory, uuemployed male youth are prone to psychological distress and as a result they resort to drugs and alcohol abuse as a way to cope with discrimination. Owing to gender norms, they are inclined to be sexually aggressive and ven; often engage in unprotected sex to cover their feelings of emotional insecurities. The purpose of the study was to investigate the impact of unemployment on the sexual behaviour of Xhosaspeaking male youth, aged 19-35, from Quzini Location, Eastern Cape, South Africa. A qualitative, explorative, descriptive and contextual design was followed using focus group interviews. The purposively sampled fifteen unemployed males gave their informed consent to be interviewed. For trustworthiness of the study, the researcher met the Lincoln and Guba's principles, namely; credibility, dependability, confirmability and transferability. The respondents mentioned that thetj were patriarchal, abusive and involved in criminal activities owing to depression and lowself-esteem. Based on the findings, the recommendations are that the government and private sectors should create jobs aimed at reducing unemployment for unemployed youth and psycho-educational programmes that will equip them in the areas of sexual values and attitudes, communication and decisionmaking skills.
根据Jahoda的剥夺理论,失业的男性青年容易产生心理困扰,因此他们求助于吸毒和酗酒,作为应对歧视的一种方式。由于性别规范,他们倾向于在性方面具有侵略性和even;经常进行无保护的性行为来掩盖他们情感上的不安全感。这项研究的目的是调查失业对南非东开普省库兹尼地区19-35岁说科萨斯语的男性青年性行为的影响。采用焦点小组访谈,采用定性、探索性、描述性和情境性设计。有目的地抽样了15名失业男性,他们知情同意接受采访。对于研究的可信度,研究者符合Lincoln和Guba的原则,即;可信性、可靠性、可确认性和可转移性。受访者提到,由于抑郁和自卑,他们是男权的、虐待的、参与犯罪活动的。根据调查结果,建议政府和私营部门应创造旨在减少失业青年失业的就业机会,并制定心理教育方案,使他们具备性价值和态度、沟通和决策技能等方面的能力。
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引用次数: 2
Reforming the Contemporary Education System of India: An Anthropological Perspective 当代印度教育体制改革:一个人类学的视角
Pub Date : 2016-06-01 DOI: 10.1177/0976343020160111
R. Kundargi
Anthropology has the unique distinction of integrating both the scientific as well as the humanistic traditions into a single domain of institutionalized academic teaching. Speaking within the academic parlance, it has almost become a tautological truth to define the scope of anthropologt; as the "study of man" in all its totalih;. The word "totalih;" has turned out to be a problematic, especially when it comes to reforming our education systems. The current spate of globalization challenging this total itt; of mankind has brought with itself a rapidly burgeoning body of knowledge, endemic with enormous contradictions, discrepancies, potentialities and dangers; creating a maze, a predicament for people at-large who come from varying cultural backgrounds. Under these circumstances, there is an urgent need to not only to propagate the meaning and scope of this "study of man" to our peer group, but also emphasize the need for each and even; man of the society to study anthropologt;. The reason being that, anthropologt; has something profoundly relevant and vitally significant to offer, by providing a well rounded and balanced perspective for man, that is sustainable enough to take care of his future on earth. Therefore, an attempt is being made in the present paper to bring out the importance of sensitizing and engaging, not just the students but also the teachers and administrators who run our education system, in making the anthropological perspective an integral part of their training, at all the three levels of the system, that is, school, college and university, wherein an individual's personality is in its formative stages.
人类学的独特之处在于,它将科学传统和人文传统整合到一个制度化的学术教学领域中。在学术用语中,界定人类学的范围几乎已成为一个同义反复的真理;作为“人的研究”在其所有的全部;“极权主义”这个词已经被证明是一个问题,特别是在改革我们的教育系统时。当前的全球化浪潮挑战了这一总体目标;人类的进步带来了迅速发展的知识体系,其中充满了巨大的矛盾、差异、潜力和危险;为来自不同文化背景的人们创造了一个迷宫,一个困境。在这种情况下,我们不仅迫切需要向我们的同龄人群体宣传这种“人的研究”的意义和范围,而且还需要强调每个人都需要平等;人的社会研究人类学;原因是,人类学;通过为人类提供一个全面和平衡的视角,提供一些深刻相关和至关重要的东西,这是可持续的,足以照顾他在地球上的未来。因此,本文试图指出,在教育系统的所有三个层次,即学校、学院和大学,使人类学观点成为他们培训的一个组成部分的重要性,不仅是学生,还有管理我们教育系统的教师和管理人员,在这些层次上,个人的个性正处于形成阶段。
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引用次数: 0
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The Oriental Anthropologist
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