The convergence of HIV/AIDS and customary tenure on women's access to land in rural Malawi.

This paper examines the convergence of HIV/AIDS and the social processes through which women access customary land in rural Malawi. Data were collected from focus group discussions with women in patrilineal and matrilineal communities. Women's land tenure is primarily determined through kinship group membership, customary inheritance practices and location of residence. In patrilineal communities, land is inherited through the male lineage and women access land through relationships with male members who are the rightful heirs. Conversely in matrilineal matrilocal communities, women as daughters directly inherit the land. This research found that in patrilineal communities, HIV/AIDS, gendered inequalities embedded in customary inheritance practices and resource shortages combine to affect women's access to land. HIV/AIDS may cause the termination of a woman's relationship with the access individual due to stigma or the individual's death. Termination of such relationships increases tenure insecurity for women accessing land in a community where they do not have inheritance rights. In contrast to the patrilineal patrilocal experience, research on matrilineal matrilocal communities demonstrates that where women are the inheritors of the land and have robust land tenure rights, they are not at risk of losing their access to land due to HIV/AIDS.

The current approach of the courts.

The approach of the courts when considering proprietary ('ownership') interests in human bodily material has been pragmatic and piecemeal. The general principle was initially that such material is not legally 'property' that can be 'owned', but courts have recognised many exceptions. In determining disputes between individuals in particular cases, they have stated principles that are often inconsistent with those stated in other cases with different facts. Later judges have been constrained by these decisions, especially when made at appellate level. They can distinguish the facts of one case from another to achieve a different outcome, but they cannot state new principles to be applied more widely to promote consistency. This requires the will of Parliament and legislation to introduce new principles. Experience to date suggests that such legislation will need to be wide-ranging and complex, with different principles for different circumstances. There will not be one area of law that answers all the issues that arise.

Guilds and middle-class welfare, 1550­1800: provisions for burial, sickness, old age, and widowhood.

Guilds provided for masters' and journeymen's burial, sickness, old age, and widowhood. Guild welfare was of importance to artisans, to the functioning of guilds, to the myriad of urban social relations, and to the political economy. However, it is an understated and neglected aspect of guild activities. This article looks at welfare provision by guilds, with the aim of addressing four questions. Firstly, for which risks did guild welfare arrangements exist in the Netherlands between 1550 and 1800, and what were the coverage, contributions, benefit levels, and conditions? Secondly, can guild welfare arrangements be regarded as insurance? Thirdly, to what extent and how did guilds overcome classic insurance problems such as adverse selection, moral hazards, and correlated risks? Finally, what was the position of guild provision in the Dutch political economy and vis-à-vis poor relief?

Widows' land security in the era of HIV/AIDS: panel survey evidence from Zambia.

In areas of Africa hard hit by HIV/AIDS, there are growing concerns that many women lose access to land after the death of their husbands. However, there remains a dearth of quantitative evidence on the proportion of widows who lose access to their deceased husband's land, whether they lose all or part of that land, and whether there are factors specific to the widow, her family, or the broader community that influence her ability to maintain rights to land. This study examines these issues using average treatment effects models with propensity score matching applied to a nationally representative panel data of 5,342 rural households surveyed in 2001 and 2004. Results are highly variable, with roughly a third of households incurring the death of a male household head controlling less than 50% of the land they had prior to their husband's death, while over a quarter actually controlled as much or even more land than while their husbands were alive. Widows who were in relatively wealthy households prior to their husband's death lose proportionately more land than widows in households that were relatively poor. Older widows and widows related to the local headman enjoy greater land security. Women in matrilineal inheritance areas were no less likely to lose land than women in patrilineal areas.

Intimacy and the life cycle in the marital relationships of the Scottish elite during the long eighteenth century.

Traditionally marriage has been treated as one step in the life cycle, between youth and old age, singleness and widowhood. Yet an approach to the life cycle that treats marriage as a single step in a person's life is overly simplistic. During the eighteenth century many marriages were of considerable longevity during which time couples aged together and power dynamics within the home were frequently renegotiated to reflect changing circumstances. This study explores how intimacy developed and changed over the life cycle of marriage and what this meant for power, through a study of the correspondence of two elite Scottish couples.

A life-course approach to studying transitions among Canadian seniors in couple-only households.

This study tracked the occurrence of death, widowhood, institutionalization, and coresidence with others between 1994 and 2002 for a nationally representative sample of 1,580 Canadian respondents who, at initial interview, were aged 55 and older and living in a couple-only household. Although the majority of seniors remained in a couple-only household throughout the duration of the survey, nearly one in four who experienced a first transition underwent one or more subsequent transitions. Age, economic resources, and health were significant predictors of a specific first transition and multiple transitions. More work is needed to understand the dynamics of the aging process.

Marriage and the family in a Maltese parish: St. Mary's (Qrendi) in the eighteenth century.

This article addresses the Maltese traditional family, taking St. Mary's (Qrendi) as a test case. It results that couples married in their early twenties, while a high proportion of men and women never married at all. Marriage was not popular so that one-fifth of all marriages were remarriages. Very few widows remarried and it was only for some economic reason that they sought another man. There is no evidence though that a high rate of celibacy resulted in flagrant promiscuity even if there is evidence that the Qrendin were not so particular about their sex life. No birth control was practiced within marriage and children followed one another regularly. This brings into relief the parents' unconcern for their offspring's future as well as the inferior status of women because husbands made their wives several offspring. Relations between the spouses were poor so that dissatisfied couples went their own ways.

Suttee Sainthood through selflessness: pain of repression or power of devotion?

The immolation of Hindu widows has generated much horror while remaining tenaciously mixed with clandestine admiration. Reported in many eyewitness accounts and literary works, the topic has given rise to highly contested sociocultural, legal and ideological debates, strongly linked to women's rights. But the root question has not gone away: is suttee/sati just painful female victimisation or can it also reflect powerful female agency and the power of devotion? This article examines two literary works, Maud Diver's Lilamani, in which an Englishwoman unreservedly idolises a suttee, and Krupabai Satthianadhan's Kamala, where an Indian woman expresses deep pride in sutteehood. Engaging in a search for deeper meanings, this article asks what makes these two women writers revere a suttee so totally. Can one really be a suttee-saint through selflessness, or are there some deeper meanings yet to be uncovered? A wider political interpretation is suggested to re/present the root meaning of suttee.

Coping versus grieving in a "death-accepting" society: AIDS-bereaved women living with HIV in Indonesia.

The aim of this study was to understand how AIDS-bereaved women in Indonesia cope in a society where death is believed to be fated. Data analyses were conducted based on the women's interview transcripts and journal entries. Each of the women experienced at least three traumatic life events. The most challenging experience was learning that they have contracted a disease they regarded as associated with prostitution. Given the short lapse of time between their husbands' deaths and learning about their seropositivity, biographical disruption appeared to have acted as an 'analgesic', while concerns to protect their children seemed to have triggered biographical reinforcement. This phenomenon may have brought about a positive bereavement outcome. Specific counselling programmes for women affected by HIV/AIDS are needed, but emphasis should first be placed on improving their wellbeing and their perception of stigma.

The business of relief work: a Victorian Quaker in Constantinople and her circle.

This article explores how Victorian notions of charity translated to evangelical mission projects in the Near East. Focusing on Quaker philanthropist Ann Mary Burgess, it traces the trade networks that she established to serve the Armenian community living in the Ottoman Empire. Burgess's vast network of supporters throughout Britain, Europe, and the Near East enabled her to fund relief projects using profits from goods produced by the orphans and widows served by the Friends' Constantinople Mission. The mapping of these networks reveals the evolving relationship between evangelicalism, the humanitarian movement, and the marketplace in imperial Britain.

Widowhood in the era of HIV/AIDS: a case study of Slaya District, Kenya.

Luo women are believed to acquire contagious cultural impurity after the death of their husbands that is perceived as dangerous to other people. To neutralise this impure state, a sexual cleansing rite is observed. In the indigenous setting, the ritual was observed by a brother-in-law or cousin of the deceased husband through a guardianship institution. However, with the emergence of HIV/AIDS, many educated brothers-in-law refrain from the practice and instead hire professional cleansers as substitutes. If the deceased spouses were HIV positive, the ritual places professional cleansers at risk of infection. Thereafter, they could act as a bridge for HIV/AIDS transmission to other widows and to the general population. This paper provides insights into reasons for continuity of widowhood rites in Siaya District. Twelve focus group discussions and 20 in-depth interviews were conducted. The cultural violence against Luo widows could spread HIV/AIDS, but Christianity and condoms act as coping mechanisms.

Options to liberalize Social Security disabled widow(er)s benefits.

Each month, 200,000 widows and 6,000 widowers receive Social Security disabled widow(er)s benefits, each benefit averaging about $550. Among the most economically at-risk Social Security beneficiaries, their benefits are permanently reduced. This paper reviews the legislative history of the disabled widow(er)s benefit, identifying key decisions that gave shape to this benefit. Social Security program data and six years of Current Population Survey data (March Annual Demographic Files, 1995-2000) are used to profile the economic status of current and potential disabled widows. The analysis, including comparison with other widows, provides strong evidence of economic need among disabled widows with, for example, 44% of disabled widow beneficiaries, ages 50-59, having below-poverty incomes compared with 15% of like-aged non-disabled widows. We conclude that serious consideration should be given to extending eligibility to all widow(er)s disabled before the normal retirement age; to providing a benefit equal to 100% of the deceased spouse's private insurance amount (PIA); to eliminating the unnecessarily restrictive seven-year rule; and to protecting beneficiaries from losing their eligibility to Medicaid. Even in the context of today's heated Social Security debate, we suggest that a rare opportunity may exist to garner bipartisan support for meaningful, low-cost improvements, in a benefit that primarily targets women.

Swaziland: widows fighting for their rights.

The AIDS epidemic in Swaziland--the world's most severe--has wrought a generation of widows facing deep discrimination and violence. But the enactment of a new constitution, and support for the legal empowerment of women, provide new hope, Tamar Ezer writes.