Women And Globalization

This paper explores Cambodian garment factory workers’ collective voice and ability to  negotiate a living wage. Workers’ agency is examined through a case study of a large-scale  strike in September 2010 over national minimum wage negotiations, led by two Cambodian trade union federations. Analysis is centred on four structural impediments to workers’ wage demands. First, the Cambodian People’s Party (CPP) consolidated power in 2008. As a result, space for independent trade unions and civil society is decreasing. Second, Cambodia is not deemed ‘competitive’ as a global sourcing option in terms of price, quality and speed to market. As a result, low wages and a proliferation of unmonitored subcontract factories are increasingly becoming the industry’s competitive advantage vis-à-vis Bangladesh and Vietnam. Third, the proliferation of fixed-duration contracts in Cambodia means work is less secure, with attendant impacts on workers and unions’ negotiating strength. And fourth, the unusually high number of plant-level and national trade union federations makes it difficult for ‘genuine’ unions to promote the rights of their members, and workers’ agency potential is marginalized. The intersection of these four structural forces circumscribes workers and independent trade unions’ ability to rework power relations with the employers association, the Garment Manufacturers Association in Cambodia (GMAC). Despite the challenges, workers and independent unions recognize themselves as the agents who must shape key demands, including on wages.

Voci di donne del grande arcipelago verde, tante, espressioni di movimento, rappresentanti nel parlamento, esponenti del governo, tutte impegnate nella salvaguardia dei territori, della comunità, della biosfera, della salute.
Un percorso politico che inizia nel 1985 con la costruzione delle prime Liste Verdi e si intreccia con quello antinucleare e pacifista; dove si forma la resistenza – nonviolenta, ma implacabile – all’etnocentrismo, al patriarcato, al capitalismo cieco e alla scienza opportunista, creando nuove pratiche politiche, stili di vita originali e, soprattutto, una cultura forte in grado di reggere l’impatto con la globalizzazione e con la crisi: la cultura ecofemminista, sinergia originale di una battaglia per la difesa dei valori e dei dirittidelle donne, della Natura e della vita. Archivio di una memoria fatta di testimonianze dirette – parole, idee, azioni concrete, interviste, articoli, convegni, dibattiti, leggi –, questo volume collettivo custodisce e tramanda l’impegno di tutte quelle donne che, sostenendo l’importanza di una prospettiva femminile nella politica come nella quotidianità, hanno portato avanti battaglie e stimolato riflessioni che ancora oggi si pongono come un’alternativa, verde e rosa, all’inquinamento reale e ideologico che sta minacciando la nostra Madre Terra.

As we all know that education is crucial in the development of any country. The main focus of this research is to identify the problems faced by working women in education sector. We discovered that most of the parents and certain relatives are supportive towards their daughter serving in the education sector. All our respondents strongly believed that the married women face greater challenges than unmarried women. Although their husbands are co-operative but there children are prominently neglected. Despite the supportive attitude of their parents unmarried women still face challenges like transportation and managing time between personal and social life. Most of the respondents, married or unmarried, believed that their salary and promotion system is not satisfactory for which they blame “Favouritism”. In spite of all the facts, our research concludes that the education sector of Bahawalpur for female teacher is fairly good.
Keywords: Women, Education Sector, Bahawalpur, Pakistan.

Globalization is a multi-dimensional process of economic, political, cultural, and ideological change. It has had a mixed impact on women's rights. On the one hand, it has led to increasing violations of women's economic, political, and cultural rights in large measure due to the withering away of the welfare-developmental state, the feminization of poverty, the expansion of religious fundamentalisms, and new forms of militarism and conflict. On the other hand, aspects of globalization have provided women with increasing opportunities to work in solidarity at national, regional, and international levels to demand their rights. Our objective is to advance and share knowledge about the gendered aspects of globalization and help promote mechanisms that strengthen the positive aspects and consequences of globalization, especially with respect to women's human rights and gender equality. In my paper the role of UNO for women rights has been discussed. Then I tried to analyze the status of women in Islam. Then I discuss the rights of women given in Pakistan by different governments. In last political participation of women in Musharraf regime has been analyzed.

The study assesses the impact of the emergency anti-crisis policy measures introduced by the governments of the countries in the CEE/SEE region in 2009 on the human development trends and the position of women. Both the national responses to the global crisis and the international assistance present gender-unaware, business-as-usual approaches including a further deregulation and liberalisation of markets and trade as solutions to dilute the crisis. Social sustainability, empowering vulnerable groups and ensuring equal access to social services were out of the attention of policy makers. The lack of reference to the state’s economic and social rights obligations suggests that they are seen as
derogable in times of crisis.

In the progress of globalisation, the human being is exposed to effects of cultural dominance. For the individual, this exposure can be the stronger, the more autonomous his or her culture of origin used to be before the confrontation. Global consent with regard to behaviour patterns and cognitive styles leads to the obliteration of traditional knowledge and behaviour upon which identity has been defined. The loss of identity in favour of belonging to the global society brings about a number of problems, which can be demonstrated in functional models. These models, in turn, may support the planning of interventional strategies and rescue work.

The reduction of our modern world to a 'global village' occasioned by galvanized technological breakthrough poses new challenges for a cultural orientation that will create an enabling environment for sustainable development in underdeveloped polities like Nigeria. The concept of sustainable development proffers a new approach, which stipulates that meaningful social-economic development, should take cognisance of the holistic well being of the future generation.

Keywords: Globalization, Culture, Sustainable Development

This article uses a comparative approach to discuss women's access to property using evidence collected from field research conducted on two distinct communities of Istanbul: one secular and one Islamic. The two groups of women possess distinctly different views of the world and how it is organized. This is particularly the case concerning gender where secular women put forth a view rooted in the sameness of the genders where the Islamic women were clear in their commitment to the idea of difference. These attitudes toward the equality and difference of the genders structures the relations of these women to property and the process of inheritance.

En los conflictos armados que transcurren actualmente en el mundo árabe las mujeres no son sólo "víctimas" o supuestos "daños colaterales" sino que se han convertido en uno de los principales vectores de la psicología y la economía de la guerra global. Están atrapadas en todas las redes que componen el escenario bélico trasnacional árabe, ya sea éste el fuego real del terreno, el dispositivo ideológico, o la compleja "logística de la percepción" conformada por los medios de comunicación y las redes virtuales. La importante transformación tecnológica experimentada por la industria bélica en las últimas décadas no sólo ha logrado potenciar el efecto letal de las armas sino que paralelamente ha trasladado la guerra al universo virtual y al mundo de la representación. En estas nuevas guerras multidimensionales cada vez resulta más difícil identificar y rastrear los sujetos y los significados que transitan por las múltiples redes reales y virtuales que las conforman. Esta situación confiere una particular complejidad al análisis del binomio mujeres-guerra en el contexto específico del mundo árabe donde, además de los elementos anteriormente mencionados, intervienen otros factores de carácter social, religioso, cultural, económico, político, geoestratégico, etc. A esta complejidad se añade la propia diversidad de los países árabes en situación de guerra cuyas especificidades locales y su particular relevancia geoestratégica y económica a nivel internacional interfieren de forma drástica en la magnitud de sus tragedias humanas. Pero a pesar de esta diversidad emerge un patrón de guerra que, de forma casi idéntica, se reproduce en Irak, Libia, Siria o Yemen.

Abstract

Initialement issues de l'Occident contemporain, les formes de spiritualité qualifiées de « New Age » sont devenues un phénomène globalisé, faisant irruption sur les terrains « traditionnels » de l'ethnologie. Par leur idéologie située au croisement du spirituel, du thérapeutique et du politique, leurs formes de construction et de transmission des savoirs ou les modes discursifs et organisationnels mis en oeuvre, elles défient largement les cadres analytiques établis des sciences sociales. En adoptant une définition large du phénomène qui permet de penser ensemble des techniques dites de « développement personnel », le « néo-chamanisme » et le « néo-paganisme », les « nouvelles spiritualités » autant que certaines « thérapies alternatives » et mouvances « écologistes », l'objectif de ce séminaire est de développer une approche comparée du New Age centrée non pas tant sur ses discours idéologiques que sur l'analyse des logiques opératoires, soit des pratiques effectives, qu'il recouvre. Partant de l'hypothèse que les diverses formes de ritualité inhérentes aux courants mentionnés témoignent, par-delà la diversité, de propriétés communes, le séminaire propose en particulier d'interroger les interactions et dispositifs rituels impliqués, la nature et la performativité de la parole et du texte en contextes rituels et non-rituels, les dynamiques réflexives engagées ainsi que les modes de représentation et de mobilisation de la nature et des figures de l'altérité qui opèrent au coeur de ces pratiques. Dans la lignée des réflexions engagées l'an passé, nous approfondirons cette année l'étude de ces questions à partir d'une ouverture à de nouveaux cas empiriques occidentaux et extra-occidentaux ainsi que d'un dialogue renouvelé entre approches anthropologique, sociologique et historique.

Programme ci-joint.

Globalization via the digital age is upon us, demanding a new ethics and an intercultural awareness while the dialectics of globalism and cyberspace mandate a committed reflection on what the synthesis between the digital realm and global citizenship entails. In many ways, the borders that previously separated us as citizens physically and culturally have begun to dissipate, replaced by a call for an intercultural accountability and a form of global citizenship that, on one hand, surpasses borders, patriotism, and nationalism alike, but while on the other, demands an understanding and respect for the cultural idiosyncrasies among us, acknowledging the unique existential paradox of universal citizenship that posits each of us as both stranger and citizen on a commonly shared globe.

What is cosmopolitan in the digital age? Is a global digital citizen the same as merely a digital citizen? While talk of digital citizenship has increased in recent years, usually centered on a capitalist drive, encouraging a full electronic participation in society and a responsibility to digital commerce, many questions remain unanswered.  Is the netizen the citizen of a democratic state, and of digital democracy? As a citizen of the world interacting online, how will one’s “rights” and “duties” be determined? And are these “rights” universal, and in such a case, what does “universal” mean? What are the legal parameters of netizenship, and what will they be as globalization further takes hold? Is democracy critical to citizenship, or is it not? What are the political landscapes of global citizenship in the digital age? And last of all, is the concept of digital citizenship even tangible? Is it real?

Between February and May 2009 the Social Care Workforce Research Unit conducted an online survey of people working in social care in England who had been recruited from abroad or had recently arrived in the United Kingdom (UK). We used the term ‘international workers’ to cover such staff. The survey was completed by 101 participants or respondents and the findings are presented in this report. Following analysis of the responses and the drawing up of a short report, participants were offered the opportunity to comment on the initial findings, and a focus group of newly recruited social workers also debated the findings. We are grateful to all those who helped with the study.
Who responded? Most were women but around a quarter of respondents were men. Their average age was 39 years, and they had been living in the UK from under a year to ten years or more. They came from a wide range of countries: 27 percent from Commonwealth countries, 35 percent from the European Economic Area, 28 percent from countries traditionally represented within the UK social care sector (namely Zimbabwe, the Philippines, the United States (US) and Nigeria) and nine percent from other countries. Their job roles varied, with the highest proportion (43 percent) being social workers and 26 percent being care/support workers in either home care or residential care. Many possessed qualifications or had undertaken higher education; about a third had a postgraduate degree.
Joining the UK: around a fifth of respondents had been recruited directly from their home countries for a specific job (with another 17% entering the UK under a work permit for a specific job), while only 18 percent came looking for work in the UK. Fifteen percent were either accompanying a family member to the UK or joined a partner in the UK, or were overseas students; ten percent came initially for a holiday or short visit and six percent were refugees or asylum seekers.
Is social care work different in the UK? Over half of respondents, 52 percent, felt that social care work in the UK was substantially different from that in their home countries, while only 13 percent felt it was very similar. Overseas students and those who secured work permits were more likely to report that social care here is ‘very different’ from what happens in their home countries. Differences included the availability and types of care provision, the nature of care work, the structure and regulation of care work, resources, social care’s image and the qualifications needed to work in the sector .
Motivations for joining the social care sector in the UK varied, with most people mentioning financial need, grasping an opportunity and the availability of jobs. Altruistic motivations, such as wanting ‘to care for people’, were also cited by nearly a third of respondents. Only eight percent reported that social care work had been their ‘only available option to enter the UK’. Respondents working as ‘professionals’, such as social workers, said that ‘international learning’ and a search for career advancement were some of the reasons behind their move the UK. However, moving to the UK could be part of a whole life change for some respondents and their families. Another group - those who were already coming to the UK, for example to study - saw social care work as a way to make good use of their time, gaining work experience while supporting their families.
The recruitment process also varied; over a third had seen an advert in the UK and 30 percent had responded to adverts or recruitment campaigns in their home countries. Others found out about social care jobs through family/friends already in the UK or through the internet in their home countries. A number of challenges in the recruitment process were highlighted; gaining recognition of skills and qualifications was felt to be by far the most challenging part of the process. Some people felt that the system of checking qualifications and references was very slow and seemed to be unfair. While waiting for their qualifications to be checked, some accepted any job as a temporary measure.
Availability and quality of induction also varied dramatically, with 28 percent saying they had not received any induction when starting their current job in social care. On the other hand, 30 percent had received induction and rated it as good or excellent, and 23 percent had induction which was ‘OK’, but a fifth felt that their induction did not prepare them at all. Social workers and health professionals were more likely than other workers to receive no induction. Respondents suggested a number of improvements to the current induction system, such as better availability of mentors, more opportunities for networking and sharing knowledge, greater emphasis on personal development plans, more frequent supervision and better awareness of the difficulties they face when learning not only about the job but possibly about a new culture and way of life.
In relation to challenges while working, 40 percent of respondents thought opportunities for ‘career progression’ were not very good, and 31 percent regretted their ‘limited social life’. Nearly a quarter said that they faced difficulties ‘understanding English culture’ and the same proportion thought that employers and colleagues did not understand their culture. An equal proportion of 22 percent felt that they were left out of decision-making and felt that some service users do not want care from ‘people like me’. Those with qualifications highlighted the impact of the time it takes for qualifications to be recognized. Others also felt that mistreatment, bullying and harassment from service users, as well as some colleagues and managers, were problems they were expected to ‘cope’ with.
The survey collected information on the reported personal experiences of bullying and mistreatment. Almost half (49%) of respondents said that they either had experienced bullying or mistreatment themselves in the past or were currently experiencing this; 15 percent had witnessed this; but 34 percent said it had never happened to them. The majority of instances of mistreatment (42%) were said to have happened in front of others.
In terms of the perceived advantages and qualities international workers bring to UK social care, over 80 percent thought that they possessed the following qualities: being hard working, understanding and respect for service users, and the ability to handle difficult situations. Having a different perspective, possessing experience and being able to meet the needs of particular groups were also highlighted. Many argued that their life experiences as migrants who had started life in a different country enriched their personal qualities, such as resilience, enthusiasm, multi-tasking and willingness to learn.

Globalization can not be seen as a single idea that can be embraced and defined within a time frame. It can not be defined as a process with a start or a definite end. Furthermore, it cannot be applied with certainty to all individuals across all regions. Globalization involves integration of the economy, transfer of various policies and regulations across borders, knowledge transmission, cultural stability, relations, reproductions and power discourse. (Mcausland 5-20). It certainly controls a global process. The concept of globalization is however quiet old. Some connotations refer to it with a revolution, idea, and worldwide market institution free from social and political colonialism, regression, and destabilization, while others refer to stability and growth, collaboration, and inclusion, and advancement. Globalization interpretation is described by the social status, political ideology, and cultural background, local and religious background, and ethnic background of an individual. According to Pugel (104-140), “In order to improve the global economy, globalization is the mechanism of communication between world nations. Globalization interpretation is described by the social status, political ideology, and cultural background, local, religious, and ethnic background of an individual. According to Pugel (104-140), “In order to improve the global economy, globalization is the mechanism of communication between world nations.

The reduction of our modern world to a 'global village' occasioned by galvanized technological breakthrough poses new challenges for a cultural orientation that will create an enabling environment for sustainable development in underdeveloped polities like Nigeria. The concept of sustainable development proffers a new approach, which stipulates that meaningful social-economic development, should take cognisance of the holistic well being of the future generation. Keywords: Globalization, Culture, Sustainable Development

This paper aims to describe the political issues surrounding the establishment and running of women’s shelters in Turkey. More specifically, we will look at the achievements of the women’s movement in this struggle as well as the points of contention between the state and feminists. Our theoretical goal in analyzing the case of struggle against violence towards women in Turkey is to reflect on how independent feminist organizations work with the state; what they demand from the state, and how they may be faced with accepting state intervention and erosion of principles as they receive the support of the state. In the first part of the paper, we will talk about the studies that aim to reveal the prevalence of violence against women in Turkey. Our goal in this part is to emphasize the importance of this social and political problem. In the second part, we will take the case of struggle with violence against women in Turkey in hand and give a brief history of this struggle, emphasizing the latest developments in the way in which the Turkish state approaches towards this issue. In the third part and fourth parts, we will review the literature on the relationship between the feminist movement, women’s civil society organizations, and the state. Here, we will lay out what feminist scholars have experienced, thought about, and debated while working closely with the state and/or with large, influential non-governmental organizations. After reviewing the debates between feminist scholars on the advantages and disadvantages of working closely with the state and with large, influential non-governmental organizations, we will take the case of women’s shelters Turkey in hand. Here, we will talk about some of the experiences and related criticisms and warnings of feminists in Turkey on the issue of working closely with the state. More specifically, we will present the critiques of feminists to the state in the way in which the latter governs women’s shelters. We will draw on sources such as women’s magazines, conferences organized by women’s organizations, and interviews with feminist activists to present this critique. In line with the international literature on the involvement of the feminist movement with the state and powerful NGOs has shown, we argue that the shelter movement in Turkey faces the possibility of co-optation and loss of independence as the Turkish state takes on the responsibility of providing services to battered women. On the one hand, the state provides funds, staff and training to support women’s shelters, on the other hand, it controls, disciplines and intervenes to the way in which shelters are run. It imposes its own rules, guidelines and principles. In such a context, the safe place that feminists have intended to set up to provide protection and a healing environment for the battered women faces the danger of looking just like another institution of the modern, welfare state with its bureaucratic and hierarchical structure.

"Johns Hopkins University Press overview:

Women's bodies have become a battleground. Around the world, people argue about veiling, schooling for Afghan girls, and slutwalk protests, all of which involve issues of women's sexuality and freedom. Globalization, with its emphasis on human rights and individuality, heats up these arguments. In Of Virgins and Martyrs, David Jacobson takes the reader on a fascinating tour of how self-identity developed throughout history and what individualism means for Muslim societies struggling to maintain a sense of honor in a globalized twenty-first century.

Some patriarchal societies have come to see women’s control of their own sexuality as a threat to a way of life that goes back thousands of years. Many trace their lineage to tribal origins that were organized around the principle that women’s sexuality represents the honor of male relatives and the good of the community at large. Anyone or anything that influences women to the contrary is considered a corrupting and potentially calamitous force.

Jacobson analyzes the connection between tribal patriarchy and Muslim radicalism through an innovative tool—the tribal patriarchy index. This index helps to illuminate why women's sexuality, dress, and image so compel militant Muslim outrage and sometimes violent action, revealing a deeper human story of how women's status defines competing moral visions of society and why this present clash is erupting with such ferocity.

The breadth of engagement in terms of issues, space, time, geography, and history it traverses is the book's strength... With an accessible prose peppered with rich imagery, it has something to offer to every reader...

(Shweta Majumdaradur Gender and Society)

Of Virgins and Martyrs cleverly written with exciting prose...Jacobson must be applauded for striking a balance between breadth and depth; the book takes readers across time and place in fairly effortless fashion, while providing specifics about various cultures, such as Cuba, the Netherlands, or Pakistan.

(Candice D. Ortbals Sociology of Religion: A Quarterly Review)

SALON.COM--see interview on book at http://www.salon.com/2013/01/05/the_war_on_female_sexuality_is_globalization_to_blame/

PUBLISHERS WEEKLY:
"Of Virgins and Martyrs offers an ambitious analysis of the implications of globalism and cultural conflict on the battlefield of women’s bodies..the book presents a strong argument that the 'battles over defining the woman’s body and its control' are at the center of cultural conflict.....hyper-relevant insight on the rise of fundamentalism as a response to Western...values. Casual readers shouldn’t be dissuaded—Jacobson’s prose is accessible, and he has treated the complicated underpinnings of identity, cultural belonging, and economic motivations with respect."

SUBRATA MITRA, Chair, South Asia Institute, University of Heidelberg:
"Of Virgins and Martyrs is a veritable tour de force, a gripping narrative, a fun read and a scholarly analysis of sex, power, violence and sublimation.  Jacobson combines numerical skills with visual and artistic empathy. His depiction of the beautiful and sensuous in Islamic art will help the reader look beyond the forbidding, bearded image of the suicide terrorist."

SUDDEÜTSCHE ZEITUNG interview (in German) at http://www.sueddeutsche.de/politik/vergewaltigung-in-indien-der-derzeitige-kampf-um-fragen-der-sexualitaet-ist-einzigartig-1.1572730
"

What follows is a blog post (The Wrench), in which I critique film-maker Josh Fox' (Gasland) new documentary, 'How to let Go of the World and Love All the Things Climate Can't Change."

I argue that Mr. Fox' omission of any serious consideration of the contribution of animal agriculture to the production of greenhouse--and hence to anthropogenic climate change--leads to not only a distorted picture of the causes of global warming, but to the reinforcement of the very human chauvinism he'd likely seek to discourage.

Hence--and somewhat ironically--films like "How to Let Go..." stand among the causes of climate change, not its solution.

Lucy follows the sound of the panpipes to the Andes, seeking to find or create the ideal society of which they sing. In Peru and Bolivia she chews the sacred coca leaf, participates in indigenous ceremonies, starts a Fair Trade export company, and encounters U.S.-supported human rights abuses that lead to a life-or-death decision.