Patriarchal values : girls are more apt to change

Patriarchal values: girls are more apt to change How has the family value system changed between generations, especially when taking into account the gender dimension? This article presents some results from a study carried outin 2007 in one village of the Gourani tribe where the people are followers of Ahle Hagh in Islamabad Gharb (west of Iran). The differences between generations (those born and raised before and after the Islamic Revolution) in patriarchal values in the family are statistically significant. The older generation opts for the man of the family to make most of the decisions; on children’s education, marriage, naming, the families expenditure, the place for residence, the social network of the family and even the number of children. The younger generation has a different value system and it has moved towards a more egalitarian type of family. With the gender variable included in the findings we see that although the values of the younger male population have evolved toward a less patriarchal decision making structure inthe family, the degree of changes among the young women is much higher. Looking into the preferences for male sex for the first child as well as a larger number of boys in the family, the difference between generations is significant. However data on the differences analyzed with the gender variable proves that the changes concerning the equality of sexes are mainly due to drastic changes in the young women’s value system. That is, the male population, young or old, still prefer to have a boy as their first born and to have more sons in the family. But the young female generation in the rural area sees less difference in having boys or girls in the family. It is concluded that reforms in the old value system is an evolving process of everyday life and that the girls are the main social force for change.

The world of the Sumerian mother goddess : an interpretation of her myths

The present study is an interpretation of the two myths copied in the Old Babylonian period in which the Sumerian mother goddess is one of the main actors. The first myth is commonly called “Enki and Ninḫursaĝa”, and the second “Enki and Ninmaḫ”. The theoretical point of departure is that myths have society as their referents, i.e. they are “talking about” society, and that this is done in an ideological way. This study aims at investigating on the one hand which contexts in the Mesopotamian society each section of the myths refers to, and on the other hand which ideological aspects that the myths express in terms of power relations. The myths are contextualized in relation to their historical and social setting. If the myth for example deals with working men, male work in the area during the relevant period is discussed. The same method of contextualization is used regarding marriage, geographical points of reference and so on. Also constellations of mythical ideas are contextualized, through comparison with similar constellations in other Mesopotamian myths. Besides the method of contextualization, the power relations in the myths are investigated. According to this latter method, the categories at issue, their ranking, as well as their changed ranking, are noted. The topics of the myths are issues important for the kingship and the country, such as irrigation, trade, health and healing, birth, collective work, artisanry and rivalry. All these aspects are used in order to express what the power relations between the goddess Ninḫursaĝa/Ninmaḫ and the god Enki look like. The relations are negotiated and recalibrated, which leads to the goddess getting a lowered status. Part of the negotiations and recalibrations is gender behavior, which is related to historical developments in society. The present work points to the function of these myths as tools of recalibrating not only deities, but also men and women in society.

Fanfiction : la anonimicidad, el texto y el armario

This essay looks at slash, a genre within fanfiction, from the perspective of Sedgwick’s theory of the closet, which reflects on the concealing mechanisms associated with homosexuality. While the real author stays in the closet, disguised behind a pseudonym, slash texts present homosexual themes in a very explicit way, often relying on humor or subversive elements. Between these two spheres, the real author and the text, we can find what we call the author’s voice, conscious about the existing homophobic structures, a voice that uses different strategies to shield itself against them. Internet, with the possibility to stay anonymous, serves as a social closet where the masked authors create texts that subvert heteronormativity.

Abdellah Taïa et le pays de la tolérance : Une étude sur l’auteur Marocain Abdellah Taïa et ses deux oeuvres L’Armée du salut et Le Jour du Roi.

Ce mémoire a pour but d’étudier comment l’auteur Abdellah Taïa dépeint l’homosexualité et les classes sociales dans la société marocaine, à travers ses oeuvres L’Armée du Salut (2006) et Le Jour du Roi (2010). La méthode utilisée dans le mémoire est l’herméneutique, qui donne la possibilité d’utiliser ses propres interprétations des textes pour les analyser. Les ouvrages étudiés révèlent les difficultés de vivre dans une société religieuse où l’homosexualité est condamnée ainsi qu’interdite par la loi et où l’avenir d’une personne dépend de son statut social.

The Family Novel in the Emerging Nation-State: A Comparative Study of Ba Jin’s Jia and Lev Tolstoy’s Anna Karenina

The theme of family in literature and in popular discourse occurs at times when the family as an institution is under attack. Attacks against the family coupled with defence of the family are viewed as the barometer of people’s satisfaction with the society in which they live. This outpouring of emotion, whether it is in defence of or attacking the family, is the result of the family’s position on the bridge between nature and society – a fortunate (or a detrimental) link between an individual and the units that make up a society. Across the United States and much of the western world, the battle for gay marriage and inclusive civil unions has revealed the fissures in our collective moral view of the family. The conservative concern about the absence of ‘family values’ is magnified by our situation in a world of flux. Inflation, war, terrorist threats, and the depletion of natural resources are but a few examples. When so much is unknown, how do we position ourselves? What anchors us to the past, gives us comfort in the present, and supports us in the future if not the family? Alternatively, what coddles us more in the past, shackles us more to the present, and lulls us more into a fixed conception of the future than the family? My research is not a sociological survey into the family nor does it stake any claims to understanding the present state of the family in society. The study seeks, however, to shed light on the rhetorical uses of the family by analysing two novels that are inextricably concerned with the theory of the family in times of heightened social change. In particular, my research focuses upon the social role and political meaning of the family in Anna Karenina and Jia.

Getting Hitched: Weddings and Reality Television

From watching reality shows like A Wedding Story on TLC, I have learned that planning a wedding is stressful, kills friendships, and is generally not fun. In my opinion, I think it’s crazy. So why do people do this? What is the allure of this madness? In addition to the general insanity of weddings, the institute of marriage has been shown to be deeply flawed and quite unequal, but we are still tuning in to watch Engaged & Underage and Perfect Proposal. The fantasy shows that we watch and the glossy magazines we read seem to cover up the fact that the institution of marriage has problems. I want to find out why we are obsessed with getting married, even though many of us won’t actually carry through with the event or will end our marriages in divorce. Is it just the pageantry? The attention one receives as a bride and a new wife? To me, the huge attention paid to marriage in the media these days brings out some really interesting questions.

Sacks, Arlyne, interviewed by Margo Derecktor on January 9th, 2010: Audio

Some of the themes discussed are: • Colby—student life (page 2) • Colby—Greek life (3, 8) • Colby—student interaction with Waterville Jews (5, 12) • Holidays (6, 9, 12) • Marriage (6) • Colby—Jewish students from away (8) • Levine’s Store (9) • Food (10) • Occupation—woolen mills (11) • Occupation— real estate development (11) • Jewish education (12, 15) • Yiddish (13)

Friedman, Irene, interviewed by Nicole Mitchell on January 16, 2010: Transcript

Some themes discussed are: • Military service—(1) • Occupation—retail (2) • Occupation—Stride Rite Shoes (10) • Occupation—law (11-12) • Life in Augusta—grandparents (2) • Life in Augusta—childhood (3) • Interfaith interaction (5) • Yiddish (4) • Jewish education (5, 8, 10) • Synagogue (5) • Holidays—Christmas (5-6) • Holidays—Passover/Sukkot (6) • Dating— interfaith marriage (7-8) • Jewish Identity (5, 9-10)

Brody, Judy, interviewed by Jena Hershkowitz on January 19, 2010: Audio Recording

Some themes discussed are: • Jewish education—Hebrew tutor/Hebrew school(1) • Jewish education—Sunday School(10) • Jewish education—parents (12) • Holidays (1-2) • Civic engagement (1, 5) • Civic engagement—B’nai B’rith and Hadassah (2) • Food—kosher (2) • Colby—Greek life (3-4) • Occupation—law (4) • Dating—marriage (5) • Dating—at Colby (8) • Dating—interfaith marriage (9) • Live in Waterville—attractions (6) • Live in Waterville—school (9) • Colby—Hillel (6) • Colby—classes (6) • Colby—campus life (7-8, 12-13) • Synagogue (11)

Schreider, Judith, interviewed by Desiree Shayer on January 21, 2010: Audio Recording

Some themes discussed are: • Colby—admissions (2-3) • Colby—dorms (3-4) • Colby—social life (4) • Marriage (4) • Colby—professors (7) • Colby—Dean Runnals (12) • Food—kosher (5) • Dating—rules at Colby (4-5, 6) • Dating—townies (6) • Military service—(8) • Occupation—furniture (8) • Occupation—education (10)

Schreider, Judith, interviewed by Desiree Shayer on January 21, 2010: Audio Part Two

Some themes discussed are: • Colby—admissions (2-3) • Colby—dorms (3-4) • Colby—social life (4) • Marriage (4) • Colby—professors (7) • Colby—Dean Runnals (12) • Food—kosher (5) • Dating—rules at Colby (4-5, 6) • Dating—townies (6) • Military service—(8) • Occupation—furniture (8) • Occupation—education (10)

Sacks, Arlyne, interviewed by Margo Derecktor on January 9th, 2010: Transcript

Some of the themes discussed are: • Colby—student life (page 2) • Colby—Greek life (3, 8) • Colby—student interaction with Waterville Jews (5, 12) • Holidays (6, 9, 12) • Marriage (6) • Colby—Jewish students from away (8) • Levine’s Store (9) • Food (10) • Occupation—woolen mills (11) • Occupation— real estate development (11) • Jewish education (12, 15) • Yiddish (13)

Schreider, Judith, interviewed by Desiree Shayer on January 21, 2010: Transcript

Some themes discussed are: • Colby—admissions (2-3) • Colby—dorms (3-4) • Colby—social life (4) • Marriage (4) • Colby—professors (7) • Colby—Dean Runnals (12) • Food—kosher (5) • Dating—rules at Colby (4-5, 6) • Dating—townies (6) • Military service—(8) • Occupation—furniture (8) • Occupation—education (10)

Frieda Levine Miller Scrapbook

Frieda Levine Miller was born to William and Sarah Ida Levine on March 26, 1896 and died August 24, 1990. The scrapbook contains family memories, death certificate, eulogies, newspaper clippings, family photographs, a high school graduation program, letters, and announcement of the marriage of her daughter Glenyce.

Levine Family Reunion Members, interviewed by Wendy Miller in September 2009: Transcript

The Levine family held an extensive reunion during the Summer of 2009 during which 29 DVDs of raw material were recorded for use in the creation of a Levine family mini-documentary. Many of these DVDs contain oral history interviews conducted by Wendy Miller, one of the organizers of the reunion. Although these interviews were not designed for historical research, they contain valuable historical information. Some of the family members interviewed include: Ben Arnon (4/5), Marjorie, Stephen, and Michael Kaplan (8), Glenyce Miller Kaplan (starts in 15, continues in 9; separate interview in 13), Burt, Phyllis, and Louis Shiro (9) [Burt Shiro also in 26/27], Myrt and Gordon Wolman (9), Ted and Billy Alfond (10), Barbara and Joan Alfond (10), Susan and Peter Alfond (10), Alice Emory [caregiver for Bibby] (11), Eric Bloom and Stu Cushner (11), Saralee Kaplan Bloom (11), Sarah Miller Arnon (12), Kayla and Jenna Cushner (12), Josh Soros and Eliana Miller-Kaplan (12), Sarah, Wendy, and Julie Miller (starts in 12, continues in 14), Bill Shutzer (13), Maschia and Glicka Kaplan, Sharon Kushner, Dan Hood (13), Gene, Alex, Kate Cohen (14), Ben, Jeremy, Joselyn Arnon (14), Wendy and Julie Miller at the store (15), and Eric Bloom (15).