共查询到20条相似文献,搜索用时 15 毫秒
1.
2.
3.
4.
5.
6.
7.
Amineh Mahallati 《Iranian studies》2011,44(6):831-849
A hitherto neglected aspect of the Iranian women's lives and activities is their traveling and travelogues. A number of Iranian women pilgrims to Mecca and the Shi'ite holy shrines of Mesopotamia during the past four centuries have left behind memoirs of their travels. They recorded interesting details about their spiritual experience as pilgrims to the holy lands of Islam and of the difficulties of the journey, especially the notoriously dangerous land route from Iran to Mecca through the Arabian Desert. This paper examines four examples of that genre, the oldest dating from the early eighteenth and the other three from the late nineteenth centuries. As expected, the authors were all members of upper class families: one was a princess, another a former queen, and the other two were also affiliated with the ruling families in one way or another. However, they shared the same goals with all other female, and male, pilgrims: to perform their Muslim religious duty of hajj and to do it right. They all wrote about their spiritual satisfaction but also of the disadvantages and the extra burden that a woman experienced in her pilgrimage journey, simply for being a woman. 相似文献
8.
9.
10.
11.
12.
13.
14.
15.
Michael D. Pante 《亚洲研究评论》2014,38(2):253-273
Abstract:Early twentieth-century Manila saw the motorisation of its urban transport system. This was a significant transformation not only because of the technological changes it brought about but more importantly because of its role in shaping the highly gendered discourse of colonial modernity. Motorised vehicles, like the streetcar and the automobile, were trumpeted as masculine and modern machines by America’s civilising mission. This colonial discourse was continuously shaped and subverted by a collision of masculinities coming from different directions. This essay will focus on four different male groups in an effort to understand how transport motorisation influenced their sense of masculinity. White American colonisers imagined themselves as modern men destined to bring civilisation to the colony through technology. The native elites used the coloniser as their model by appropriating the symbols of masculine modernity. While the male workers of the modern transport sector gained knowledge of and access to the domains of those in power, those in the traditional sector became targets of vilification by the native and colonial elites. Instead of a duel between two sets of masculinity (coloniser vs. colonised) what emerged was a complex set of relationships influenced by the socioeconomic differences that separated these four groups. 相似文献
16.
17.
18.
The Dialogical Tradition of Iranian Modernity: Monazereh,Simultaneity, and the Making of Modern Iran
Hamid Rezaeiyazdi 《Iranian studies》2016,49(3):327-357
Iranian modernity has chiefly been examined in the context of a dialectical antagonism between “traditionalists” and “modernists”—main categories comprised of related sub-headings such as “Islamist” versus “secular,” “reactionary” versus “revolutionary,” and “regressive” versus “progressive.” Following this approach, Iranian adaptations of modernity have often been (de)historicized as a theater of national “awakening” resulting from the toils of secular intellectuals in overcoming the obstinate resistance of traditional reactionaries, a confrontation between two purportedly well-defined and mutually exclusive camps. Such reductionist dialectics has generally overwritten the dialogic narrative of Iranian modernity, a conflicted dialogue misrepresented as a conflicting dialectic. It has also silenced an important feature of Iranian modernity: the universally acknowledged premise of the simultaneity and commensurability of tradition with modernity. The monazereh (disputation or debate) is the account of the interaction between rival discourses that engaged in opposing, informing, and appropriating each other in the process of adapting modernity. Narrativizing the history of Iranian modernity as the conflict between mutually exclusive binaries overlooks its hyphenated, liminal1 identity—a narrative of adaptation rather than wholesale adoption, of heterogeneity rather than homogeneity, of dialogues rather than dialectics. The monazereh is the account of modern Iranian histories. 相似文献
19.
María Fernanda Lanfranco González 《Gender & history》2023,35(3):830-845
This article analyses the Women's International League for Peace and Freedom's (WILPF) and Women's International Democratic Federation's (WIDF) fact-finding missions sent to Chile in 1974. It explains how women's international organisations presented reports and information about human rights abuses during Genera Augusto Pinochet's dictatorship (1973–1990). By using their publications, oral interviews, memoirs and press reports, the study sheds light on the extensive efforts deployed by the WILPF and WIDF to disseminate knowledge and promote actions designed to improve the lives of Chilean women. The article shows that women's international organisations promoted inclusive ideas of rights, including women's particular experiences under military rule, and that such efforts built in the organisations' previous experiences of human rights activism. 相似文献
20.
Linda Mayoux 《Development and change》1995,26(2):235-258
In recent years, participatory development has become an established orthodoxy among development agencies across the political spectrum; at the same time, the importance of consulting with and recruiting women has been highlighted in most discussions of participatory strategies. Drawing on the author's own research and a range of secondary sources, this article focuses on gender aspects of participatory projects. The evidence suggests that gender inequalities in resources, time availability and power, influence the activities, priorities and framework of participatory projects just as much as ‘top-down’ development and market activities. Contrary to the view of a number of writers and activists on participatory development, increasing the numbers of women involved in participatory projects cannot, therefore, be seen as a soft alternative to specific attention to change in gender inequality. Meeting the demands of poor women in the South will require not only local participatory projects, but a linking with wider movements for change in the national and international development agenda. 相似文献