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Due to the patriarchal society, the females in the houses suffer the most. Women's schooling attainment in India continues to lag considerably behind that of men. Gender discrimination in household expenditure on education has led to unsatisfactory educational attainment for women in many countries across the world. It has been observed that households across different states in rural and urban India prefer to incur more education expenditure for male members than females. This research examines the discrimination in Indian households between male and female children during lockdown due to COVID-19. The research was conducted by placing factors that determine discrimination, like availability of resources, nutrition, domestic violence, etc. Telephonic interviews were conducted for fifty-one university students from different states of India. The female students were asked about their difficulties in their education and daily chores due to gender discrimination at their respective homes. One of the critical factors that the research participants expressed was that even educated parents discriminated because they thought it is accepted and regular due to society's patriarchal mind-set. Female students were not appreciated for the daily chores or sacrifices as it was considered a part of their responsibilities. Changing this attitude and belief about women should begin from the house level for reducing gender stereotypes in society.
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For several decades or perhaps centuries now, we have been discussing gender equity and related issues like male hegemony, acceptance and equal treatment of women/LGBTIA at workplace, sensitization of children and adults towards equity and empowerment. The aim of this paper is to explore and understand whether the same challenges and opportunities also exist when solving for infertility, specifically from the child's perspective. Traditionally the focus on issues of infertility is from the adult perspective, this paper aims to look at it from the child's perspective-the child born to solve infertility. Infertility is very traumatic and inequitable and few people talk about it and how will this silence help solve issues? Any child/human needs happiness and protection to thrive, how does inequity provide an environment for either? In fact, neither infertility nor gender equity are just "social justice" issues but are a "right to live" issue. The underlying issues envelope individuals to the extent it suffocates their "right to life" issues like being able to live freely at peace and happiness. While the circumstances of one's birth either based on gender or caste or religion or race or creed or physically challenged or mentally challenged or born differently via Surrogacy are NOT in any person's control, the issues surrounding their ability to live freely and pursue happiness in peace are often intersecting. As COVID has taught all of us in 2020 that there is great uncertainty coupled with complex issues and entire life gets disrupted overnight for individuals, families, communities, governments. We overcome that collectively. Similarly, inequity causes uncertainty and entire life gets disrupted for the affected. We must work together to overcome it. It is important to delve into this intersection of similar issues and raise awareness together instead of a piece-meal approach. Looking at the issues collectively may help us understand each other, build harmony and eventually work together to solve issues. Sometimes, we get caught up in a "Me First" approach with an end result of "We Last". There are multiple issues crisscrossing each other;like a Rubik's cube of inequity. Rather than debating the differences, let us work together on the commonalities of the underlying issues. This exploration is a hope that we can come together objectively and begin solving Rubik's issues of inequity. Perhaps we start at the point of the intersecting issues, a commonality among us. And move away from a "Me First, We Last" paradigm. Lastly, as MeToo movement has shown that it is not just about sexual harassment or assault but when one tries to "solve" by asking for equity and justice, they often fall prey to decades and perhaps centuries of inequity, patriarchy, power, money, suppression of lies, stereotypes;not something which can be solved by one person and it takes time. Similarly, "solving" infertility issues also takes time and is not something to be solved by one (girl) child when facing the same issues. At the very least, is exploitation and abuse of a voiceless girl child to "solve infertility" in adult an equitable solution and by denying rights of a girl child, what have we really achieved from the perspective of gender equity?
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Purpose Given the limiting gender role conditions arising from the prevalence of patriarchy in Nigeria and the shift to workers staying at home due to the deadly spread of coronavirus (COVID-19), this article aims to explore the impact of the COVID-19 pandemic on the work–life balance of professional mothers using the work–home resources model as a conceptual lens.Design/methodology/approachThe qualitative data is based on telephone interviews with 28 married female university academics with children.FindingsThe findings reveal that the confinement policies enforced due to the need to combat the spread of COVID-19 and patriarchal norms deeply embedded in the Nigerian culture have exacerbated stress amongst women, who have needed to perform significantly more housework and childcare demands alongside working remotely than they did prior to the pandemic. The thematic analysis showed a loss of personal resources (e.g. time, energy, and income) resulting in career stagnation, health concerns, and increased male chauvinism due to the abrupt and drastic changes shaping the "new normal” lifestyle.Research limitations/implicationsThe study relies on a limited qualitative sample size, which makes the generalisation of findings difficult. However, the study contributes to the emerging global discourse on the profound negative consequences of COVID-19 on the lives and livelihoods of millions, with a focus on the stress and work–family challenges confronting women in a society that is not particularly egalitarian – unlike Western cultures.Originality/valueThe article provides valuable insights on how the COVID-19 pandemic has dramatically affected professional working mothers in the sub-Saharan African context, where literature is scarce.
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In this concluding article, the authors use a global, intersectional feminist political economy lens to reconceptualize disaster response policy and practices that center women's lives. They extend this issue's discussion of the COVID-19 pandemic's impact on women's health and safety in ways that have exposed and expanded gender inequalities, and differently for different groups of women, to the discourse of how disaster responses have not only failed women, but have also been used opportunistically by elites to enhance racial and gendered capitalism. In the first half of the article, the authors discuss how the previous feminist literature on the gendering of disasters, with important exceptions, largely misses a critique of the ways the crisis of neoliberalism and the role of racial and gendered global capitalism sets the stage for women to be targets for disaster opportunism. At the same time, critical scholars who have taken on the analysis of disaster capitalism often ignore the well-established feminist social science on disasters. In the second half of the article, the authors bridge these two literatures and provide an intersectional gendered analysis of what they call the political economy of "racialized patriarchal disaster capitalism" as applied to select cases from the COVID crisis as illustrations. Finally, the authors discuss the theoretical implications of their analysis for feminist conceptualizations of disaster opportunism, as well as practical implications for global public health advocates, policy makers, NGOs, and feminist health activists. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
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Los retos a los que se enfrenta la Unión Europea crean en ocasiones situaciones de tensión, en las que la organización debe responder al mismo tiempo a la protección y garantía de los derechos fundamentales de su ciudadanía, y a necesidades de índole global que excepcionalmente requieren la suspensión de esos mismos derechos por un bien mayor. Este fue el caso durante la pandemia de 2020, en el que la Unión Europea y los Estados miembros decretaron cuarentenas en contra de la libertad de movimiento, para restringir los contactos e intentar contener los contagios. En este contexto se produjo también una implementación de políticas digitales para afrontar la gestión de la crisis, en concreto nos referimos a las aplicaciones covid de rastreo y vigilancia de los contactos entre individuos. Estas aplicaciones estaban sujetas a los requisitos y garantías del marco legislativo comunitario, que hemos visto evolucionar en los últimos dos años, para hacer frente a la creciente digitalización de los servicios públicos. El caso de las aplicaciones covid es paradigmático para observar cómo se ha producido esa adaptación. La injerencia de los estados de forma excepcional durante la crisis, pero regulada hoy en instrumentos de coordinación comunitarios, ha creado nuevos marcos de navegación en internet. Los usuarios cuentan ahora con un nuevo nivel de protección de sus datos personales y su derecho a la privacidad, que si bien venía garantizada por el Reglamento de Protección de Datos (679/2016), ha dado un importante paso adelante con la aceleración de la digitalización de la administración durante la pandemia. Además, a través de una crítica desde la teoría contractual, podemos ver cómo la Unión Europea ha respondido a las dinámicas globales a nivel de normativa digital, priorizando hoy un sistema de contrapesos y límites tanto a las empresas como a las administraciones públicas, en su intercambio con los usuarios en internet. Las aplicaciones covid materializan esas limitaciones y garantías de protección de los usuarios (esencialmente de su privacidad y derechos fundamentales), que nos llevan a plantear la creación de un nuevo contrato social digital, igual que se ha transformado en otras ocasiones para responder a cuestiones como la clase, el género, la raza y la ecología.Alternate :The challenges facing the European Union (EU) can sometimes create tensions, in which the organization must answer both to the protection and guarantee of the fundamental rights of its citizens, and to global needs that exceptionally require the suspension of those same rights for the greater good. In its liberal political tradition that believes in the existence of a public and a private sphere, it has established systems of checks and balances, rule of law and stable institutions to protect the rights and freedoms of its citizens.Yet sometimes these must be suspended in cases of exceptionality for their own preservation. This was the case during the 2020 pandemic, when the European Union and its member States decreed quarantines against the consolidated and fundamental freedom of movement of persons, to restrict contacts and try to contain contagions. In this context, digital policies were also implemented to deal with crisis management, like Covid applications for tracing and monitoring contacts between individuals. This invasion of the private sphere of citizens had to be accompanied by a set of limitations and guarantees, to protect this inherent and private individual's right. These applications were subject to the requirements of the European legislative framework (the commonly known acquis communautaire), which included several legal instruments laid out by the EU to create a framework to guide the performance of its member-state Governments on this matter. Apart from the GDPR and the ePrivacy Directive, we underline the importance of Recommendation (EU) 2020/518 that connects health rights, health management and data protection;and also, the importance of Communication 2020/C 124 I/01 th t set a series of ideal elements to guide apps functions, and established the importance that it is Government agencies that manage digital apps, so there is a guarantee of the protection of citizens' rights. Through the comparative study of how apps were managed when they first appeared in 2020 throughout most of 2021, and how apps evolved (both in management and use) in 2021 and throughout 2022, we can address the evolution of EU policy on digital matters, which have meant to create new frameworks for internet navigation. At first, there were 24 different apps for the 24 out of 27 Member States who decided to create and promote the use of these instruments among their citizens. Most of them were managed by national authorities (except for Austria and Romania who were managed by Red Cross and a local NGO respectively), and were developed by a public-private collaboration, or only public agencies.At the end of the crisis, at least politically since societal weariness and the economic crisis rendered it difficult to keep up the restrictions introduced in the spring of 2020, in June 2021 the EU created its GreenPass or vaccination passport.This policy was implemented in most countries and even though 24 different national health services were still in place, they all used the EU passport, available to citizens via their national health websites or apps. Even though the exceptionality of the pandemic has ended, one of the outcomes has been the establishment of a system of data gathering, storage and management for public means, managed by National Authorities, which has technically created a digital contract where the State guarantees citizens' digital rights. This is even more important as we attend to an increase in the digitalization of public services, especially since 2020.The changes were thus promoted in a state of exception during the crisis to regulate Government interference in the citizen's private sphere but have laid a roadmap for the development of the digital framework, which may lead to the conclusion of a digital social contract. The social contract appears in the EU's liberal tradition as a metaphor of the relation between the State and the individual, it defines the notion of sovereignty as the set of rights possessed by the citizen that may be subject to special protection. Hence, the social contract serves as the basis for creating modern societies, yet it is not permanent and can (and will) change when societies change accordingly. Several critiques have been made to the original social contract, creating new and developed contracts, including the class critique (from worker's movements and Marxism during the 19th Century to Piketty's present denouncing of social inequalities), the gender critique (as Carole Pateman's Sexual Contract puts it, the social contract institutionalized patriarchy), the racial critique (where Charles W. Mills develops the gender critique from a racial point of view where the social contract created a system of domination by the Western world) and finally the environmental critique (where its advocates claim for an eco-social contract or a nature social contract that shifts the approach to a bio-centric system). Therefore, the contract serves as a theoretical framework that can be changed, and in this case, it challenges the evolution towards a digital social contract. The evolution of internet and tech structures that support the web and its processes has been marked by three stages: its birth in the 80s by the hand of the State and linked to military research;its deregulation during the 90s and the privatization of the main telecommunications enterprises (in the case of the EU, the digital policy followed this trend);and the consolidation of a digital sphere in the 21st century, where the EU has taken a step back and created a set of instruments to guarantee the protection and freedom of its citizens when they navigate the internet. We can see how the EU has responded to global dynamics at the level of digital regulation, prioritizing today a multistakeholder system with s veral actors, and counterweights and limits for both companies and public administrations in their exchange with users on the internet. With the emergence of new spaces for social relations such as in the digital sphere, new types of sovereignty must be considered in order to guarantee the rights and privacy of users (we must not forget the importance of the separation between spheres, as fear liberalism reminds us, and of limiting exceptionality to those circumstances that really appear as such). Once the foundations on which the model of digital guarantees can be developed have been laid, the next step can be the creation of a real digital contract between users and the state on the internet. However, the contract is but an idea of reason for understanding politics and institutions, which begs the question of what digital politics we aspire to as societies.
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Palliative care is rooted in the conceptualization and application of whole-person care. The field of social work is rooted in a commitment to social justice emanating from an analysis of how power, privilege, and oppression impact everyone. This chapter explores theoretical frameworks to both complicate and clarify lived experience of patients, families, and self through systems of power as well as tools for reflection to catalyze self-awareness. The intent is to understand the impact of the pervasive sociopolitical systems of oppression, namely imperialism, patriarchy, and white supremacy. The chapter also explores the theories of the ecological systems model, intersectionality, and antiracism, as well as the impacts of the COVID-19 pandemic, and the many public murders of Black people in the United States by police. It then explores the theories of ecological systems theory, intersectionality, and anti-racism to set a backdrop for the text at large while suggesting the possibility that palliative social work is always a social justice practice. Importantly, intersectionality can be used to better understand experiences of power and oppression, and the ways one person can experience both. Social workers working in healthcare can ask themselves how they are aligned with and perpetuating unequal systems of care. (PsycInfo Database Record (c) 2023 APA, all rights reserved)
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In February 2020, the unexpected first wave of Covid-19 reached Pakistan and posed multiple challenges for the country's overall population. Nevertheless, the most affected remained the female segment because of already entrenched patriarchy and orthodox forces, who even otherwise socio-culturally place women in a second fiddle role, confining them to limited space. This study is particularly designed to understand the immediate social, emotional, and psychological challenges Punjabi women of Pakistan faced after the first wave of coronavirus and the subsequent lockdown. For this, a survey of 62 literate females from different social classes residing in urban Punjab is conducted. The research concludes that the pandemic primarily created anxiety and depression among females across their social status and cultural backgrounds. The main causes remained the sudden announcement of the lockdown, unemployment of many males and/or females, and restricted social activities during Covid-19.
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Globally, a large number of people work in the informal economy under vulnerable conditions. This study examines the impact of the Covid-19 pandemic on women home-based workers (HBWs) in Sindh, Pakistan. A total of 45 women HBWs were interviewed to assess the effects of the pandemic on their livelihoods. The results show that both men and women in the family lost their work during the lockdown which created a severe economic crisis. Due to limited literacy and lack of training, women HBWs were unable to use online platforms for selling their products. Thus, many women remained without work for several months which affected their livelihoods. The study highlights the role of extended family and close kin ties during the economic crisis. Based on the findings, we suggest introducing a well-integrated social protection system and implementing Sindh Home-based Workers Act 2018 immediately so to ensure the welfare of workers, particularly during a catastrophe.
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This commentary argues that precarity and inequity across the life course and aging has accelerated via the COVID-19 pandemic. President Biden's vaccination efforts, $1.9 trillion American Rescue Plan Act, and Build Back Better framework reflect a paradigm shift to restore faith and trust in government that boldly confronts entrenched austerity ideologues. We offer emancipatory sciences as a conceptual framework to analyze and promote social structural change and epic theory development. Emancipatory sciences aim to advance knowledge and the realization of dignity, access, equity, respect, healing, social justice, and social change through individual and collective agency and social institutions. Epic theory development moves beyond isolated incidents as single events and, instead, grasps and advances theory through attempts to change the world itself by demanding attention to inequality, power, and action. Gerontology with an emancipatory science lens offers a framework and vocabulary to understand the individual and collective consequences of the institutional and policy forces that shape aging and generations within and across the life course. It locates an ethical and moral philosophy engaged in the Biden Administration's approach, which proposes redistributing - from bottom-up - material and symbolic resources via family, public, community, and environmental benefits.
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During the COVID-19 pandemic, the living conditions of rural women in coastal areas of East Java became increasingly difficult. The aim of this study is to reveal the important roles of women and their social resilience to survive during the pandemic. This research was conducted in poor coastal villages in the province of East Java, namely: 1) Surabaya City with multicultural characteristics;2) Situbondo Regency with Javanese–Madurese mixed cultural characteristics and 3) Tuban Regency with Javanese cultural characteristics. The subjects of this study were married women who have children. Data collection was conducted for 2 months (June-July 2021) using a structured interview technique (questionnaire) with 185 respondents and an in-depth interview technique with 18 informants, including women and local leaders. The results of this study indicate the "coping” and "adaptive” capacities of women during the COVID-19 pandemic. Although women's work in these coastal villages was categorized as unskilled work generating little income, women were still working to overcome the direct threat of the pandemic through available resources such as skills, time, family, and neighborhood ties. However, this study shows only a few capacities of the "transformative” type, whereby women have access to assets and assistance from wider social and political networks. This study shows a strong patriarchal culture influencing the lives of poor coastal rural women, but also reveals that the role of women was very important in maintaining family health and meeting income shortages for family needs during the COVID-19 pandemic. © 2022,Journal of International Women''s Studies. All Rights Reserved.
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In May 2021, the Gender Justice in Disaster: Inspiring Action conference was delivered in the context of the COVID-19 global pandemic. During the pandemic, the conversation about gender and disaster increasingly crossed into the mainstream, demonstrated by the recognition of the COVID-19 ‘shadow pandemic': a sharp rise globally in violence against women and increasing gender inequality.
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Violence has become a common phenomenon that affects women and children, particularly during the coronavirus disease 2019 (COVID-19) pandemic. While the lockdown regulations were meant to save lives by preventing further spread of the virus, another virus called 'violence against women' encroached the space which is supposed to be the safest for women and children. For women, homes have now been turned into cages of violence and slaughterhouses. Toxic masculinity is seen at play as all dominant and power ideologies are employed against women. This article deals with these challenges of violence against women in Botswana from a pastoral care point of view. Firstly, it provides an overview of the current gender-based violence (GBV) situation in Botswana through empirical data from other social scientists. It then highlights some forms and the causes linked to the problem of GBV in Botswana. Secondly, it brings in pastoral care work, particularly mutual care, as a relevant tool for the church in addressing GBV. Lastly, it suggests ways in which the church could contribute in pursuit of gender justice and building a violence-free society.Contribution: While the article grapples with the challenges of GBV and persistent toxic masculinities from a theological point of view, the implications of the outcome are multidisciplinary. They aim to respond and raise awareness about the need to build a violence -free society, and to deal with the challenges of oppression, toxic masculinity and manhood ideologies which result in the domination and killing of women.
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In the wake of the devastating second wave of the pandemic in India, I taught an elective subject called ‘A Politics of Frivolity? Feminism, Law and Humour’. I offered a subject that intellectually embraced frivolity, precisely for the purpose of responding to the serious anguish and hopelessness of the pandemic. That the study of law is serious business works as (almost) a truism. Understandably, laughter seldom goes with it. Feminists, and feminisms, have also attained a similar reputation or stereotype of being humourless and killjoys. Given this antithetical relationship that humour and laughter shared with both law and feminism, their friendship was not easily foreseeable, working to infuse their combined study with an element of surprise and incongruity. This essay offers an account of my experience of teaching the subject during these dark times. It is a reconstruction partly from my class notes and partly from scribblings and memory. I reflect on a selected set of materials that I taught in the class, how these were received, the questions they raised and how the context enlivened the materials.
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BACKGROUND: The COVID-19 pandemic has helped shine the spotlight on the role of women's leadership in tackling the world's health and health system challenges. The proportion of women occupying senior leadership positions in the health sector is less compared to males, even as they constitute a vast majority of the work force. The South Indian state of Kerala is an exception to this trend, a phenomenon that we sought to understand and contextualise. We undertook a study to understand the personal and professional journeys of some women leaders in the Kerala health sector to determine the antecedents of their leadership positions, the challenges that came their way in leadership, and strategies adopted to overcome these challenges. We also investigated into how these experiences shaped their styles and approaches to leadership. METHODS: We conducted a qualitative study involving semi-structured in-depth interviews with women leaders. Sixteen women leaders were identified from public records and through peer nomination and interviewed in their language of preference following written informed consent procedures. Interviews focused on participants' professional and personal trajectories, work-life balance, style of leadership, challenges, enablers, lessons learned in their path, and their vision for the health system. The interviews conducted in Malayalam were transliterated into English and thematically analysed using Atlas.Ti8 software by three researchers. RESULTS: Our study participants were aged 40 to around 80 years, from 8 out of 14 districts of the state. Women leaders in Kerala's health sector faced challenges through the life-course: during their early school education, in professional service as well as in their roles as leaders. There were myriad experiences - including gender stereotyping and discrimination at the intersection of gender and other social identities. Women developed manifold ways of overcoming them and evolve unique - and again myriad-leadership styles. CONCLUSIONS: Women leaders in Kerala have faced shared challenges through their life-course to climb up the ranks of leadership; each leader has adopted unique ways of overcoming them and developed similarly unique leadership styles. At each life stage there were bargains with patriarchy - involving family members (often as allies), against formal and informal institutional rules, managers, peers and subordinates., which in turn suggests a feminist consciousness on the part of Kerala women leaders as well as the society in which they are seeking to lead.
Subject(s)
COVID-19 , Pandemics , Family Characteristics , Female , Humans , Leadership , Male , Qualitative ResearchABSTRACT
Copacabana treats Valerie Solanas' 1967 SCUM Manifesto as "occupying a position that is both fascinating and disturbing--like so many manifestos of the male avant-garde tradition that came before it." Solanas wrote the SCUM Manifesto as a parody that, using the vernacular of her epoch, mocks popular, sexist, and heterocentric thinking about gender and sexuality of the time, upon reading it "everyone freaked out, because when we talk about men the same way men have talked about women for centuries, it reads as grotesque and insanely violent, un-compassionate, and shocking"--which was exactly the point of Solanas' intervention.
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This introduction discusses the ways the idea of generation has been used in scholarship, for the general public, and in marketing to define and discuss social trends and understand behavior. The need to apply an intersectional lens to the concept is stressed. The eight chapters in the volume, each of which applies such a lens, are summarized. The particular relevance of gender and generation to the current Covid-19 pandemic is highlighted by the introduction and the chapters. Topics include transmission of and changes in gender attitudes and beliefs, generational differences in LGBTQ experiences, retirement and caregiving.
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This article attempts to delve into the multiple forms of violence experienced by South African women, within the theoretical framework of the ecological model of abuse proposed by Lori L. Heise (1998). The objective of the article is to explore how the communitarian dimension of ubuntu is absent when the womenfolk is in question. Their existence itself appears to be insignificant compared to their counterparts. Ubuntu cannot be lived or practiced while some are excluded from this concept. Gender inequality and inequitable status of existence cannot be part of ubuntu, as "I am, because you are" or the meaning of ubuntu cannot be fully experienced in such unbalanced circumstances. The violence against women by members of the same community and family is quite alarming. It is evident in such instances that women are commodified for the benefit of men due to their patriarchal nature. The subtle ways in which patriarchy operates, silence women and make them incapable of standing for their rights or resisting the oppression. The article thus discusses the oppressive social systems that exist in South Africa and their implications for the practical living of ubuntu.
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Keeping in view exacerbating unemployment amid of COVID-19, the current research focuses on the economic causes and impacts of increasing violence against women in Pakistan. For the current research, Marxist Feminist approach is employed to carry out productive analysis and bring out practical recommendations. To achieve the objective of the research, secondary data are obtained, and mixed methods of data analysis is employed. The research concludes that due to rooted patriarchal culture in Pakistan, women are subjugated and treated as second-class citizen of the country despite equal rights being ensured to them in the Constitution of Pakistan. Due to crippling economic situation amid of lockdown throughout the country, many private firms in Pakistan laid off and downsized their employees. It is observed that ratio of women downsized employees is far greater than men. In addition, it is concluded that ratio of cases of violence against women during COVID-19 Pandemic is directly proportional to the increasing unemployment and laid-off labour force. In the backdrop of pre-existing narrative and deep-rooted patriarchal culture, women are more vulnerable to be the victim of public and private patriarchy amidst of Pandemic. There is a dire need to produce literature which can transform pre-existing narrative that is against women. Extensive research and policy reforms are the need of an hour to mitigate the domestic and structural form of patriarchy existing in Pakistan and provide conducive environment for women at home and at work.
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Notwithstanding the challenges in South Africa, Black people were also discriminated against in the services offered to people fleeing the war between Russia and Ukraine. [...]I ask, "What does breaking free mean in the context of Black-on-Black hatred and violence, racial discrimination and xenophobia, and Operation Dudula in South Africa?" "Are African refugees as human as Ukrainian refugees?" "Who is human, and whose rights should be celebrated?" "Are there some people whose humanity surpasses others?" "Are there people who are less human-whose rights do not matter?" "What do we mean by celebrating human rights amidst all the abuses of women, children, and those on the periphery of society, those who do not look like us, those who have different beliefs to our own?" "How long will we keep using 'them' and 'us' to divide humanity?" "When will the sexual health and reproductive rights of marginalised people be celebrated as human rights?" "When will the rights of the poor become human rights?" "Are human rights greater than environmental rights and ecological rights?" "Can humanity survive without the ecosystem?" "Can we celebrate humanity without celebrating all life forms and their support systems?" "Do human rights exist in unethical business and development?" I know I have asked too many questions, and the truth is that I have no answers to them yet. Ashnie Mahadew and Dipane Hlalele's article, "Challenging Gender Certainties in Early Childhood Care and Education: A Participatory Action Learning and Action Research Study," places the reader in the early childhood classroom to explore how dominant ideologies about gender can be challenged within communities, beginning with the youngest community members. [...]Year Student Teachers' Perspectives," 'Mathabo Khau discusses sexual rights within disability as a neglected and underdeveloped terrain in the human rights discourse worldwide, especially when addressing adolescent sexuality. [...]gender-nonconforming learners were mistreated in some schools while in others, these learners were accepted into friendship groups and class activities by teachers and other learners.
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How much is determined by the fact that women in general tend to have less access to different markets or have fewer assets or less income available to them? [...]the chief concern of this paper is to explore the changing dynamics that are caused during the pandemic and post -19 and what measures to be taken to uplift the position of women in the economy is the highlighting concern of the paper. Once women are responsible for care, even when they get employment, they are still seen as for ensuring the care of their family, which in turn means that they get a double burden of paid and unpaid care work. Because of the fact that women do this unpaid work at home, one is much more likely to confined to the homes leading to less mobility and ability to interact and certainly access to the paid employment would be very much limited which means they have less economic and social status. By embracing narrow or outdated definitions of work, economists and government agencies over look these vital areas and leave women workers, already the most vulnerable even without minimal protections. [...]all of this boils down to one fundamental idea of power imbalances being absolutely crucial to economic processes. Insights India's multistructural system divides labour into two categories: self-employed and wage earners, with the latter further segregated into regular wage earners and casual employees. Because labour is swallowed by capital throughout the globalisation and marketization of the economy, women are given the lowest-skilled and lowestpaying jobs.