Women and Gender

MODERA Niccolò Guicciardini (Università degli Studi di Milano) LIBRI PRESENTATI Marta Cavazza, Laura Bassi: Donne, genere e scienza nell'Italia del Settecento, Editrice Bibliografica, Milano 2020 Massimo Mazzotti, Maria Gaetana Agnesi e il suo mondo. Una vita tra scienza e carità, Carocci, Roma 2020 DESCRIZIONE Durante la prima metà del Settecento emergono in Italia alcune tra le più famose "filosofesse" d'Europa. Tra loro spiccano Maria Gaetana Agnesi (1718-1799), enfant prodige e poi giovane colta e brillante, e Laura Bassi (1711-1778), prima cattedratica di fisica in Europa. Nel 1748 Maria Gaetana Agnesi è la prima donna a pubblicare un libro sul calcolo differenziale e integrale. Il testo gode di un significativo successo, e viene tradotto in francese e inglese. Ma perché una donna agiata mostra tanto interesse per questa materia, di cui a Milano si sa ancora poco o nulla? E come è possibile che una donna come Laura Bassi venga ritenuta credibile e rispettata come autorità nel campo della nuova fisica dell'elettricità, in un'epoca in cui non avrebbe potuto neanche mettere piede in un'università? Massimo Mazzotti e Marta Cavazza ricostruiscono i momenti salienti della vita di queste due straordinarie protagoniste della scienza del Settecento. I loro studi e la loro passione per la scienza delineano un mondo ancora poco conosciuto. È il mondo dell'Illuminismo cattolico di stampo muratoriano che trova nello Stato e nella Chiesa milanesi di metà Settecento e nel papato di Lambertini a Roma e a Bologna le condizioni per lo sviluppo di una cultura scientifica aperta a nuovi temi e a nuovi referenti sociali. Evento digitale in diretta streaming, per accedere è necessaria la prenotazione su

This article revisits the role of women in the Andalusian literature and culture of the period between the 8 th through the 15 th centuries C.E. Drawing on some Western sexual-textual political models of analysis, the article reexamines the literary methods and devices employed by selected Andalusian women poets to demonstrate their intellectual equality with men. Moreover, by providing a sexual-textual political reading of some of the women's poems and/or the anecdotes (akhbār) about them, the article demonstrates how these women exerted their social and political agency in a male-dominated society. The article seeks to bolster an argument that the frequent mention of the preponderance of women poets—their names and the anecdotes about them— suggests the existence of a female literary sub-culture in al-Andalus that was more vibrant than has been documented in the male-authored classical Arabic texts.

Marriage and motherhood are highly valorised and considered axiomatic, sacred and as defining womanhood within the Sri Lankan socio-cultural context. This often leaves women staying single beyond the normative age of marriage being stigmatized, questioned and called to account for their single status. Research suggests that a growing number of Sri Lankan women are choosing to either delay marriage or remain unmarried. Singleness of women however is commonly perceived as more prevalent in the urban context due to socio-economic and cultural changes associated with modernization. Two issues that arise in this respect are explored in this research: how do single women in urban Sri Lanka who have never been married experience and negotiate their identities of singleness? and what role does agency play in their narratives as they account for being single? Viewing singleness as a discursively constructed social category, an attempt is made to understand how single women draw from and respond to historical and cultural constructions of singleness through discourse or ‘talk’, in order to make meaning of their singleness to both themselves and others. For this purpose, the narratives generated through in-depth interviews with fifteen never-married single women from the urban city of Colombo in Sri Lanka have been analyzed using the theoretical framework of Critical Discursive Psychological Analysis (CDPA). Deploying its three analytical concepts of interpretive repertoires, subject positions and ideological dilemmas, the study illustrates how single women in urban Sri Lanka oscillate between positive and negative repertoires, or culturally available ‘ways of talking’ about singleness, in negotiating their single identities while engaging in a debate between ‘choice’ and ‘chance’ in explaining the reasons for being single. While single women employ various discursive strategies to construct a more positive identity of singleness, defend their single status and deal with the contradictions arising from polarized identities of singleness, their expressions of agency denote their interest in presenting themselves as women with choice and control over their lives. The study demonstrates that while they engage in a paradoxical act of resisting and reproducing traditional gender norms and cultural convention, single women in urban Sri Lanka use discourse effectively to represent a positive and agentic single self. Taking this to be indicative of a transformation in the discursive terrain of singleness in Sri Lanka, the study suggests that the expressions of identity and agency of single women are emerging forms of resistance to the hegemonic cultural ideology of marriage, family and motherhood.

Key words: singleness, single women, Sri Lanka, gender, identity, agency, discourse, critical discursive psychological analysis (CDPA), interpretive repertoire, subject position, ideological dilemma, discursive strategy

The concept of social exclusion refers to the processes through which some groups are wholly or partially excluded from full participation in the society in which they live. In light of this concept of social exclusion, the manuscript attempts to analyze the position of women in the north-eastern Indian states especially in the state of Assam and Manipur. Women in the north-eastern region of India are relatively better than their counterparts elsewhere in the country in terms of mobility, life choices, space in their lives, and so on. Various indices also give us the idea of a comparatively better position of women in the north-eastern states of India. However, albeit the north-eastern women incline to relish a higher status in cognation to their peers in the rest of India yet the cultural and customary traditions, discriminate against women in inordinate respect, and women in this region also face discrimination on many fronts, more so in the patriarchal societies of Assam and Manipur which has been highlighted in this manuscript.

Shortly after Frederick Douglass arrived in Ireland in September 1845, his autobiography, Narrative of the Life of Frederick Douglass, An American Slave, Written by Himself was republished in Dublin by Webb and Chapman.1 The reasons for the republication were both dogmatic and economic. Aside from providing an opportunity for the dissemination of an anti-slavery argument of impact and importance, proceeds from the sale of the book provided Douglass with a degree of financial independence. While Douglass was in Europe, it was doubly important that he have an assured source of income with which to support himself and his family in the United States. For although tours by United States abolitionists in Europe were often used to promote and increase financial as well as moral support for the anti-slavery cause by encouraging contributions to anti-slavery Bazaars and other fund-raising activities, the out-of-pocket expenses of speakers on that circuit might not necessarily be met in full by anti-slavery organizations. Sales of the Narrative in Ireland significantly augmented Douglass’ overseas returns, providing him with a sizeable income above and beyond payment for his immediate expenses. This paper looks at the formal qualities of the Irish Narratives. It focuses on the ways in which they mapped women's organizational and economic support for anti-slavery and explore the gendered dimensions of Douglass' early Irish and British visit.

Starting from an episode of gender violence suffered by the community of Franciscan tertiaries of Santa Maria de la Cruz de Cubas and caused by its prelates, we analyze here the denounce discourse formulated by these women in the biography of the visionary Juana de la Cruz and in her sermons. Possible change proposals in these texts are also evaluated. In order to do this, we review their concept of what the Church is and the relationship model between the sexes. The prophetic nature of this feminine discourse confers to its views an undoubted political weight.
Partiendo de un episodio de violencia de género sufrido por la comunidad de terciarias franciscanas de Santa María de la Cruz de Cubas a manos de sus prelados, se analiza aquí el discurso de denuncia que estas mujeres formularon en la biografía de la visionaria Juana de la Cruz y en sus sermones. También se valoran posibles propuestas de cambio en estos textos. Para ello, se pasa revista al concepto de Iglesia y al modelo de relación entre los sexos. El carácter profético de este discurso femenino confiere a sus planteamientos una indudable carga política.

The comic, the cartoon and the graphic novel are little-known genres in Ecuador despite the loyalty of their readers. In recent times, a handful of scriptwriters/illustrators have managed to open the way and publish their comic strips, either with help from the private sector or in publishing houses specifically created for this purpose. This study evaluates the representations of women in two Ecuadorian comic genres influenced by American comic tradition, and reflects on the predominant view of women in the Ecuadorian society. Female characters will be analyzed in the works of scriptwriters and cartoonists José Daniel Santibáñez, the author of Guayaquil de mis temores (Guayaquil of my Fears), and Fabián Patinho, the author of Axioma (Axiom). Firstly, this study will offer a brief historical view of the state of Ecuadorian comics. Subsequently, there will be a preliminary presentation of the works of Santibáñez and Patinho. The female representation will be studied based on previous reflections of theorists such as Karen McGrath, who has focused on the Latin American heroine of the comic book Araña; Meenakshi Gigi Durham, who reflects over women in popular culture; and Sarah Brabant and Linda Mooney, who have studied the female roles from the perspective of stereotypes. Finally, there will be a section for conclusions.

Questo volume intende sfatare i molteplici luoghi comuni sul lavoro femminile medievale che lo consideravano limitato soltanto ad alcune attività del comparto tessile ed alimentare, sottopagato, in costante dipendenza o correlazione con l’attività del consorte, esterno alle corporazioni per volontà delle corporazioni stesse. Un po’ dovunque, in Italia e in Europa, nel secolo XIII come nel XV, la realtà era invece un’altra: donne che lavoravano in tutti i possibili settori, compresa l’edilizia, le miniere e le saline; imprenditrici che si autofinanziavano con propri capitali ottenuti dalla vendita di abiti e gioielli; retribuzioni commisurate “alle reali capacità” e quindi non dipendenti dal genere; donne che col proprio lavoro riuscivano a mantenere sé stesse e familiari in
difficoltà, o a saldare i debiti dei mariti; nobildonne impegnate nelle attività più varie:
dall’organizzazione di laboratori per il ricamo, alla gestione di miniere, alla direzione di opere di bonifica, all’impianto di caseifici, alla gestione di alberghi.
Dotate di notevolissime capacità organizzative nella flessibilità estrema dei loro ruoli, erano le donne stesse a tenersi fuori dalle associazioni professionali, che, per parte loro, di solito ne tolleravano il “lavoro nero”, senza escluderle , ma cercando al contrario di obbligarle ad iscriversi quando avevano necessità di tenerle sotto controllo.
L’apprendistato femminile esisteva, spesso in modo informale, e tendeva ad emergere in casi particolari, quando erano le lavoratrici stesse ad aver bisogno di un attestato che dimostrasse le loro capacità (ad esempio nella lavorazione di materie prime preziose). Talvolta erano invece le corporazioni ad imporre alle donne la stipulazione scritta del contratto di apprendistato, soprattutto in settori importanti per la salute della collettività (come la confezione del pane).

Inglese
The traditional opinion considered female labour in medieval age low paid work restricted to textile and feeding fields only and generally dependent on husband’s work, outside of guilds.
On the contrary, a considerable body of evidence resulting from researches on Italian and European documents of XIII century up to the end of XV century, shows that during XIII, XIV and XV centuries in several European countries female work was employed in almost all fields of activity, including buildings, mines,  salt processing.  Women’s wages were proportional to their real capacity and were not conditioned by gender.
In many cases women succeeded in supporting the whole family (or discharging their husband’s debts) by their own work. Moreover some women sold their dresses  and jewels to obtain capitals in order to establish a firm. Noblewomen were involved in very different jobs as embroidery workshops organization, mines and reclamation management, dairy establishment, hotel management.
Women showed a remarkable ability in work organization in spite of the enormous variety of their tasks and they preferred to be outside of guilds;  on the other hand guilds tolerated this type of black work  but tried to compel women to be registered when a special control was needed.
Female apprenticeship was often informal but in particular cases it was displaied when workers needed to demonstrate their ability in some jobs such as precious raw materials manufacture.  In other cases guilds  obliged women to stipulate a written apprenticeship contract, particularly in public health fields, for example to knead bread.

This paper explores the vocal authority of Chinese female rock singers’ voices as semiotic and cultural rebellion against male-dominated rock aesthetics and the accepted sounds of women’s singing in popular music. The first of the paper’s two sections challenges the gendered stereotypes associated with female singers, and argues for the artistic significance embedded in the voice to set the exploration of subversive femininities, and, more importantly, to unveil the polysomic cultural and social making process of a distinctive personal voice. The second and longest section of the paper first creates theoretical dialogues regarding Potter, De Certeau, Shepherd and Barthes’ theories of voice and culture, and then presents the case analysis of three prominent Chinese female rocker singers, Zhang Qianqian, Wu Hongfei and Kang Mao. The analysis discusses distinctive “feminine noise” by excavating the cultural and institutional forces embedded in the vocal styles of these singers. The semiotic features of grain, timbre, articulation and volume in the voice demonstrate how the complex acoustic soundscape of “feminine noises” reveals the regional, ethnic, class and sexual formation of female musicians’ gender identity.

As Chinese nationalists grappled with the political and military weakness of the young Republic of China, some proposed a return to the ancient Chinese practice of fetal education as the key to strengthening the Chinese people and nation. This new discourse on fetal education entered the Chinese discussion amidst an influx of newideas about science, the body, and the nation in the late Qing and early Republican periods. This paper analyzes the modern syncretic reformulation of fetal education, or taijiao, presented in Song Jiazhao’s 1914 monograph Taijiao, itself a translation of Shimoda Jirō’s 1913 work Taikyō. Song Jiazhao’s Taijiao is representative of late nineteenth and early twentieth century Chinese medical discussions, both in the fact that it is translated from Japanese, a major source of modern gynecological knowledge in this period, and in its portrayal of Western science as compatible with pre-existing Chinese medical and philosophical traditions. The text selectively draws upon classical Chinese texts, Edo and Meiji era gynecological texts, and modern Western science as it re-examines fundamental questions about the origin of human goodness and evil, and the relationship between the fetus and the world outside of the womb. By centering his discussion on the Chinese tradition of fetal education, Song was able to introduce a variety of new European and Japanese cultural and scientific ideas about pregnancy without challenging the fundamental validity of Chinese medicine and culture. At the same time, however, by introducing new metaphors for pregnancy, a new ability to quantify and represent visually the process of human reproduction via the technologies of modern science, and by linking the female reproductive body to the health of the nation, Song helped to transform modern Chinese understandings of reproduction and the female body.

In light of this concept of social exclusion, the manuscript attempts to analyze the position of women in the northeastern Indian states especially in the state of Assam and Manipur. Women in the northeastern region of India are relatively better than their counterparts elsewhere in the country in terms of mobility, life choices, space in their lives, and so on. Various indices also give us the idea of a comparatively better position of women in the north-eastern states of India. However, albeit the north-eastern women incline to relish a higher status in cognation to their peers in the rest of India yet the cultural and customary traditions, discriminate against women in inordinate respect, and women in this region also face discrimination on many fronts, more so in the patriarchal societies of Assam and Manipur which has been highlighted in this manuscript.