Cuidando a los muertos: las mujeres medievales en las pampa fúnebres familiares (Taking care to the Dead: the medieval women in the family funeral Pompas )

Previous studies of burial practice in the later medieval period have concluded that mortuary custom was regulated strictly by male religious authorities, resulting in a uniformity of practice that held little potential for the expression of personal identity or family relationships. This paper challenges previous approaches through a close study of the material culture of the medieval grave. Archaeological and pictorial sources combine to suggest that women were responsible for the preparation of the body for burial. This reassessment of medieval burial yields new evidence for female undertaking as an extension of the social role of mothering.

Scriptural Archeology: Excavating the Presence of Women in the Torah

Women's roles in religious history have been traditionally described in terms of their relation and value to men. The normative religious texts provide an androcentric perspective on the gender relationships within the early community, the growth of Judaism in "Jacob's House" and the monotheistic worship of God. Yet these literary representations omit an entire half of the experience of the Jewish community: the perspective and participation of women. As Judith Plaskow argues extensively in Standing Again at Sinai, women are defined not in her own terms or in her own voice, but by her relationship and value to men through the androcentric vocabulary of the Torah. This statement is textually illustrated by the authorial and editorial presentation of women and their place in ancient Israelite society in the Torah. As Judaism grew increasingly androcentric in its leadership, women were increasingly reduced to marginal figures in the community by authorial and editorial revisions. Yet the participation of women of ancient Israel is not lost. Instead, the presence of women is buried beneath the androcentric presentation of the early Judaic community, waiting to be excavated by historical and scriptural examination. The retelling of the past is influenced by the present; memory is not static but takes on different shapes depending on the focus of concentration. However, tradition greatly influences the interpretation of religious history as well. In the book of Genesis, the literature emphasizes the divine appointment of male figures such as Abraham the father of the covenant and Jacob who is renamed and claimed by God as "Israel," placing them at the center of Jewish history. As a result, the other figures in these biblical narratives are described in relation to the patriarchs, those male bearers of the covenant, by their service or their value to him. Women are at the bottom of this hierarchy. Although female figures of exceptional quality are noted in later chronicles, such as Ruth, Deborah and Miriam, it is the very nature of their exception that highlights the androcentric editorial focus of the Torah. I agree with Peggy Day, whose own scriptural examination in Gender and Difference in Ancient Israel, makes the important distinction between the literary representation and the reality of ancient Israelite culture: they are not coextensive nor equivalent. Although the text represents the culture of ancient Israel as male dominated from the time of Abraham, this presentation omits the perspective of half of the population-the women. By beginning at the point of realization that women did exist and were active in their culture, and placing aside the androcentric perspective of the text and its editors, the reality of women's place in ancient Israel may be determined. Through this new perspective, the women of the Torah will emerge as the archetypes of strength, leadership and spiritual insight to provide Jewish women of the present with female, ancestral role models and a foundation for their gender's heritage, a more complete understanding of the partial record of Jewish history recorded in the Torah. Those stories that appear as the exception of women's presence will unveil an exceptional presence. As Tamar Frankiel eloquently states in The Voice of Sarah, "the women we call our 'Mothers'-Sarah, Rivkah (Rebekah), Rachel, and Leah-are not merely mothers, any more than the 'Fathers'-Abraham, Isaac and Jacob-are merely fathers "(Frankiel 5).

Feelings and Perceptions of Women in the Pregnancy-Puerperal Cycle Who Survived Severe Maternal Morbidity

Objetivou-se compreender a experiência relativa à morbidade materna grave, a partir de um grupo de mulheres que vivenciou esse problema. Adotaram-se os preceitos metodológicos da pesquisa qualitativa, sendo o Discurso do Sujeito Coletivo o referencial metodológico. Foram entrevistadas 16 mulheres que vivenciaram a morbidade materna grave. Os resultados foram discutidos a partir de quatro temas: descrevendo o desejo e o planejamento para ter um filho, percebendo seu problema de saúde, sua influência na gestação e para o concepto, passando pelo choque inicial no pós-parto e experienciando a situação de risco: desejos, frustrações e superação. Espera-se que este trabalho possa contribuir para qualificar a assistência de enfermagem, especialmente para reconhecer a diversidade e amplitude de necessidades que mulheres apresentam em situações de morbidade grave, durante o ciclo gravídico puerperal.

The contribution of women to the economy and social protection specially in relation to unpaid work performed by women in the Caribbean

Includes bibliography

Unequal participation by women in the working world

Includes bibliography

Women in the region: major changes

Includes bibliography

Women in the digital economy: breaking through the equality threshold

Prepared by ECLAC for the twelfth session of the Regional Conference on Women in Latin America and the Caribbean, this document systematizes and describes various dimensions that shape the way the region's women participate in the labour market and how they access and use the different elements of the digital economy. Information and communications technologies (ICTs); provide essential support across all economic, political, cultural and social activity, as well as being a production sector in their own right. As such, they are potential allies in the drive to achieve equality by helping reduce the gender inequities which constitute not only a gender digital gap but also a social divide. Public policies on gender equality must take into account the key and interconnected dimensions of economy, well-being and technology if they are to be capable of providing an ambitious and innovative response to the challenges of today's society. The core argument in the reflection on ICTs and gender equality thus has to do with how women engage in processes of change and sustainable development in the countries, which cannot be achieved without equal participation by men and women. From this perspective, the gender digital gap offers a specific opportunity to tackle gender inequalities in the region.