The Implications for Family Structure of Changing Sex Roles

The aims of this study is to determine the status and role of women in family and social structure of dairy farmer; the role of women in the income earning and household (domestic ) work and; the dialectic process of status and role of women. The methods used on this research is case study with qualitative approach. Qualitative data analysis was done by categorizing and organizing data through in-depth understanding (verstehen understanding), both textual and contextual that were interpreted afterward. The result showed that the values of the status and role of women in family structure indicate a bargaining through a process of dialogue between husband and wife based on the potential and contribution in both the work of raising livestock and household; in social structure, the role of women as breadwinners have been accepted as a social reality through its participation in the dairy cattle business; working hours of women who poured out in the dairy cattle business and household activities for 8-10 hour per day, far greater than the man (6-10 hours per day); The process of dialectics in the aspect of culture, structure and the relational patterns indicate there has been a shift the values of culture where women have gained high appreciation in society of farmers and have been positioned strategically (as decision maker) in business of the family’s livehood and there are a functional partnership relations between men and women in dairy farmer community in the study area.

The Mahabharata is one of the historical literature that displays the historical linkage of the sociocultural structure of contemporary society. In this context, this paper has focused on exploring the economic system, family structure, marriage patterns, slavery system, political leadership, Ashram system, and the dimensions of conflict as the social history and parts of the social structure of The Mahabharata period. It reflects a historical glimpse of an earlier epoch of 500 BC. Nowadays, observing and visiting the ancient social structure of the Mahabharata period is impossible. So, historical data was collected through the historical content analysis method as secondary sources to gain the objective. The objective-wise thematic stanzas and historical interpretations of The Mahabharata have been collected as qualitative data. Similarly, primary data was gathered using the experts’ interaction method. The content analysis method has been used to analyze this study’s primary and secondary data types. The social and cultural structure of the Mahabharata period was found to be constructed on the foundation of the historical context of slavery and the feudalistic mode of production system. The slavery and feudalistic social structure are always linked to patriarchal and patrilineage socio-cultural practices. Based on this background and roots, the social structure of The Mahabharata has been shaped, formed, and determined. These facts are congruent with the theoretical mode of production and interpretation of Marxism’s conflict-oriented perspective.Mahabharata merupakan salah satu karya sastra sejarah yang menampilkan keterkaitan sejarah dengan struktur sosiokultural masyarakat kontemporer. Dalam konteks ini, tulisan ini fokus mengeksplorasi sistem ekonomi, struktur keluarga, pola perkawinan, sistem perbudakan, kepemimpinan politik, sistem ashram, dan dimensi konflik sebagai sejarah sosial dan bagian dari struktur sosial periode Mahabharata. Ini mencerminkan sekilas sejarah dari zaman awal tahun 500 SM. Saat ini, mengamati dan mengunjungi struktur sosial kuno pada masa Mahabharata adalah hal yang mustahil. Jadi, data sejarah dikumpulkan melalui metode analisis isi sejarah sebagai sumber sekunder untuk mencapai tujuan. Bait tematik objektif dan interpretasi sejarah Mahabharata dikumpulkan sebagai data kualitatif. Demikian pula, data primer dikumpulkan dengan menggunakan metode interaksi para ahli. Metode analisis isi digunakan untuk menganalisis jenis data primer dan sekunder penelitian ini. Struktur sosial dan budaya periode Mahabharata ditemukan dibangun di atas fondasi konteks sejarah perbudakan dan cara sistem produksi feodalistik. Perbudakan dan struktur sosial yang feodalistik selalu dikaitkan dengan praktik sosial budaya yang bersifat patriarki dan patrilinease. Berdasarkan latar belakang dan akar tersebut, struktur sosial Mahabharata dibentuk, dibentuk, dan ditentukan. Fakta-fakta ini selaras dengan cara produksi teoritis dan interpretasi perspektif berorientasi konflik Marxisme.

The present study, which is part of a multipurpose study on alcohol use among women, focuses on the association between education, occupation, family structure and development of alcohol dependence or abuse in women. A total of 316 women were selected by stratified random sampling from all women in a defined part of Gothenburg, Sweden. In a face to face interview, questions were asked about occupation, education, family structure and other variables reflecting socioeconomic conditions and relations within the family. As outcome measures we used alcohol dependence and abuse (ADA), diagnosed in a clinical interview according to the Diagnostic and Statistical Manual of Mental Disorders, Third Edition-Revised (DSM-III-R). We found that never having been married, or having poor communication with the spouse, as well as having no children at home to take care of, were strongly associated with ADA in women. The role of social class depended on whether education or occupation was used as a measure. Our findings are compatible with the hypothesis that development of alcohol-related problems among women to a large extent is influenced by matters that relate to home and private life.

Study objective: Occupational structure represents the unequal geographical distribution of more desirable jobs among communities (for example, white collar jobs). This study examines joint effects of social class, race, and...

Mande women in West Africa unable or unwilling to conform to patriarchal gender expectations risk being evicted from social and kinship support structures. Some nonconformist women from Mali respond to this predicament by engaging intactical strangerhood: they choose to remain on the social margins, capitalizing on their situation as strangers by working as foreign traders in Dakar (Senegal). Tactical strangerhood entails only partial inclusion into patriarchal family and social structures and constitutes one of the nonconformist ways in which women in West Africa enact gender roles. Long‐distance trade and travel by Mande women have led to new forms of gendered strangerhood, challenging—and potentially transforming—dominant ideologies of gender differentiation in this part of West Africa. By engaging in tactical strangerhood, women develop new forms of gendered subjectivity. Tactical strangerhood can therefore be considered an implicitly feminist and emancipatory exercise.

The study examines the relationship between emotional nurturance and cognitive development in preschool-aged children in Western Tarai, Nepal. The research involved 391 preschoolers from diverse socio-economic backgrounds, analyzing factors such as health-caregiver education, occupation, caste/ethnicity, and family structure. Results showed that age and certain socio-economic factors significantly influenced cognitive outcomes. Children aged 36-48 months had higher cognitive scores, and children from joint families scored higher than those from nuclear families. Children from disadvantaged caste backgrounds showed lower cognitive outcomes compared to those from advantaged castes. Emotional nurturance was positive but not significantly associated with cognitive development after adjustments. Socio-economic disparities, particularly caste and family structure, significantly influence cognitive outcomes among young children. Policies targeting socio-economic inequities are needed to promote equitable cognitive development, preventive public health, especially in pre-school children. Supportive interventions focusing on joint family systems and educational opportunities for mothers may further enhance cognitive outcomes in rural settings.

Reviewed by: A Convert's Tale: Art, Crime, and Jewish Apostasy in Renaissance Italy by Tamar Herzig Andrew Berns Tamar Herzig. A Convert's Tale: Art, Crime, and Jewish Apostasy in Renaissance Italy. Cambridge, MA: Harvard University Press, 2019. 400 pp. doi:10.1017/S0364009421000222 A Convert's Tale: Art, Crime, and Jewish Apostasy in Renaissance Italy tells the story of a Jewish convert to Christianity in fifteenth-century Italy. Based on thorough archival research in several northern Italian cities, Herzig combines narrative history with some historiographical engagement. The book will stand as an example of microhistory—Herzig explicitly acknowledges the influence of Thomas Robisheaux—and an appealing study of a colorful character from Renaissance Italy. The heart of Herzig's book is her story of the life of Salomone da Sesso, a Jew who converted to Christianity in 1491 and was patronized by the Este family in Ferrara. One of the better-known Jewish artists of the Renaissance, Salomone da Sesso was a successful goldsmith and swordsmith. Although specialists have long known this, the general reader might not be aware that goldsmithing was one of the major professional and creative outlets for Jewish artists at this time. Painting, sculpture, and manuscript illumination all presented unique challenges to the Jewish practitioner, since they were perceived by the Jewish religious leadership as encouraging the violation of biblical proscriptions against creating idolatrous images (18). As Herzig explains, da Sesso's conversion did not result from a genuine desire to apostatize, nor even to pursue economic advantage or social status. Instead, his conversion was coerced following an allegation of sodomy. If convicted, Salomone da Sesso would have faced execution by fire. As we know all too well from Michael Rocke's work, accusations and prosecution of homosexual activity as a crime was shockingly common in Renaissance Florence—and apparently no less so in the Duchy of Ferrara. Such allegations were especially frequent among goldsmiths (61). Following his conversion, Salomone was exonerated and took the name Ercole de' Fedeli, enjoying the protection and patronage of several members of the Este family—including Alfonso I and Isabella d'Este. Ercole de' Fedeli lived, so far as we can tell, as a practicing Christian for thirty years. Herzig's book is divided into four parts and twenty chapters, most of which are quite short. This brevity contributes to the book's overall readability. Part 1, "The Virtuoso Jew," sketches the life story of Salomone da Sesso. Part 2, "Apostasy," explores the circumstances surrounding his conversion—including his alleged homosexual activity. Part 3, "A Family of Converts," expands the story beyond Salomone himself to his daughter Caterina, who not only converted to Christianity, but also entered the tertiaries' house of Santa Caterina da Siena and took the monastic name Sister Theodora. Part 4, "Between Christians and Jews," explores Ercole's fate, and that of his family members, into the early sixteenth century. In terms of her historiographical intervention, Herzig argues that forced conversion complicates the "traditional historiographical view that stresses the Ferrarese rulers' benevolent Jewry policy" (2). Herzig also understands this conversion story as reflecting "the discriminatory and repressive dimensions of Jewish-Christian [End Page 455] relations in Renaissance Italy" (244). No serious scholar would doubt this: it is commonplace even among historians who emphasize creative collaborations and intellectual cooperation between Jews and Christians that those episodes were exceptional, and were underlaid by a social, economic, and juridical structure that treated Jews as inherently inferior. But Herzig adds a certain level of nuance to her work when she notes that her book "cautions against seeing members of the persecuted minority solely as passive victims" (244). Indeed, as Herzig demonstrates, Salomone da Sesso / Ercole de' Fedeli had plenty of agency throughout his life. There are other strengths to this book. Herzig is sensitive to the importance of social class—and not merely religious identity—in Renaissance Italy. She is perhaps at her best in disclosing "the chasm separating religious ideology from the social realities experienced by Italian Jews who consented to baptism" (10). Her training and experience as a social historian are also on display through this work: she is good at illuminating how occupational and social structures...

The number of one-child families has been increasing since the 1970s in China. This has been due to the promotion of family planning and the more strict birth policy which has become dominant in cities and in some rural areas. One of the consequences of the birth policy is the’four-two-one’ family structure (four grandparents, two parents, one child). It has raised concerns especially where elderly care is mainly dependent on the family.KeywordsFertility IntentionWorld Value SurveyUrban YouthFertility DesireInternational Social Survey ProgramThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Reform policies in Vietnam have caused a change in occupational structure in the whole of rural Vietnam. This article focuses on changes at the level of households and village/commune. Generally, the trend is to move towards de-agriculturization where farmers or entire farming communities diversify their sources of income by engaging in many other non-agricultural activities. Generally, this has enriched the rural population, but the connection between de-agriculturization and wealth generation is not a straightforward one. The pace has also been slow, but where it has taken place, it has had a social impact by causing disparity in incomes and standards of living and also revolutionizing people's attitudes towards farming for a living. Vietnam is undergoing a process of reform known as doi moi (renovation) which basically seeks to convert a centrally planned economy to one that is co-ordinated by market forces. This article deals with only one aspect of doi moi - its impact on occupational structures in rural areas. Specifically, it will look at the current pattern of employment in rural Vietnam, how it is being altered by the reforms and its impact on social stratification and social attitudes. Table 1 sets down a comparison between old and new social structures from the years before doi moi to the present. It is apparent from the table that the pre-???/ moi socio-economic pattern was distinguished by features such as a high level of collectivization, centralized and bureaucratic planning, subsidies, and a non-market socialist orientation, while the current model is one characterized by non-collectivization, a market economy under the management of a socialist state, and a limited degree of privatization. In reality, the situation is an eclectic mix of the old and the new.

Study of Yoshimitsu Morita’s 1983 film The Family Game (家族ゲーム) has long focused on the film’s criticism of the middle-class nuclear family of 1980s Japan through searing satire. Marking the end of postwar politics and new economic heights, the 1980s brought with it the need to redefine and reify central concepts such as the family, and educational excellence became one of the lines of reference. Caught up in the educational rat race, the film’s Numata family make efforts to project the illusion of family without meaningful connection to one another. Building upon previous analyses of satire and the family in the film, this article applies postmodern theorist Akira Asada’s concept of infantile capitalism to analyse the intersection of the film’s economic context with the family structures it criticises. Asada’s theory of infantile capitalism outlines the economic mode of 1980s Japan as mimicking familial social structures in its attitude towards both work and social hierarchies. Through a close reading of The Family Game, this article argues that the criticisms levied by the film at the Japanese middle class family’s obsession with education is part of a larger conversation with the postmodern paradigm and the very definition of the family. The trends criticized by the film and theorists of the 1980s did not stop with the end of the decade but instead continued, highlighting this moment in time as pivotal to understanding the continued intersection between family and education in Japan.

Social relationships are fundamentally important to humans. Children are born into a family social structure and gradually they become part of a wider social structure including peers, in which each individual's relationships are affected by other relationships. To most people expressing appropriate non-verbal social behaviours when interacting with others in a virtual environment (VE) is natural and effortless as they do so daily in the physical world. There is a minority group, such as people diagnosed with autistic spectrum disorder, who encounter difficulties when carrying out this task because of impairments of specific skills regarding social communication and communication [1]. In this paper, we study the design of a system using advanced VE and IVA technologies with the goal to help children with autism to explore and better understand social dynamics occurring in social networks involving groups of people.

This study aimed to explore single mothers' self-assessed level of health status compared to partnered mothers and the relevant factors associated with it. The number of single-mother families is increasing worldwide. A large body of international research reveals that single mothers experience poorer physical and mental health than their married counterparts. An important contributory factor for this health disparity appears to be socio-economic disadvantage. A systematic search of the literature was conducted using the keywords 'lone' or 'single' and 'mother*' or 'parent*' or 'family structure' in combination with 'health'. EMBASE, CINAHL, COCHRANE and PUBMED databases were searched for quantitative research studies published in the past decade. Eleven quantitative research articles with self-assessment of health status in single mothers were identified. Single mothers report lower levels of health status compared to partnered mothers. These inequalities appear to be associated with financial hardship and lack of social support. Both these factors increase single mothers' susceptibility to stress and illness. Despite the study limitations (e.g. results based mainly on secondary data from household surveys), it provides evidence that single motherhood places women in an adverse social position that is associated with prolonged stress mainly due to unemployment, economic hardship and social exclusion, which affects negatively their health status. These findings can be seen as a challenge for health professionals, especially those working in the community sector and policy makers too, to establish supportive measures for this vulnerable group focused on socio-economic factors.

The third gender is an identity-based category for people who do not identify themselves as either male or female. This may include people who do not feel the male or female gender roles that their culture dictates in terms of social, sexual, or gender role preference. The aim of the paper is to investigate the crucial role that the dwelling environments play in the lives of the third gender and their ultimate transformation into and stigmatization as a Hijra. In a context characterized by a lack of social acceptance of the third gender people into mainstream activities, and in the near absence of Government (and NGO) support, particularly toward their rehabilitation and resettlement, the third gender population commonly engages in ‘anti-social’ activities in order to ensure a livelihood. A significant portion of these activities, which can also be viewed as different forms of resistance-mostly absent and ritualistic, however, take place within the confines of their urban dwelling. An investigation into their family structure and household spatial implication, organization of house spaces according to their own notion of publicness-privateness, spatial sequencing, layering and hierarchy, formal articulation of houses and their setting/location to the larger urban fabric hence speak of an apparently novel culture of an undesirable community, where such novelties, as this paper argues, degrade their identity into that of a ‘socially excluded’ Hijra. Such identification and understanding of the negative socio-political-spatial products/processes of Hijra homes hence are expected to provide important feedback to policymaking on devising sustainable ways to construct a positive identity for the so-called ‘Hijra’ population and aid through possible spatial-physical intervention (e.g. housing).

The 1950s religious boom was organized around the male-breadwinner lifestyle in the burgeoning postwar suburbs. But since the 1950s, family life has been fundamentally reconfigured in the United States. How do religion and family fit together today? This book examines how religious congregations in America have responded to changes in family structure, and how families participate in local religious life. Based on a study of congregations and community residents in upstate New York, sociologist Penny Edgell argues that while some religious groups may be nostalgic for the Ozzie and Harriet days, others are changing, knowing that fewer and fewer families fit this traditional pattern. In order to keep members with nontraditional family arrangements within the congregation, these innovators have sought to emphasize individual freedom and personal spirituality and actively to welcome single adults and those from nontraditional families. Edgell shows that mothers and fathers seek involvement in congregations for different reasons. Men tend to think of congregations as social support structures, and to get involved as a means of participating in the lives of their children. Women, by contrast, are more often motivated by the quest for religious experience, and can adapt more readily to pluralist ideas about family structure. This, Edgell concludes, may explain the attraction of men to more conservative congregations, and women to nontraditional religious groups.

The research examines the impact of the Islamic city concept on the spatial and cultural identity of families in the Pervari district. An Islamic city is not merely a settlement consisting of buildings; it is a living form that protects privacy, fosters social solidarity, and inscribes spiritual values into space. In the study that sought to answer the question “How does the Islamic city concept in Pervari affect the spatial and cultural positioning of the family?”, a qualitative method was adopted. Semi-structured interviews conducted with 17 participants were evaluated using the descriptive analysis technique. The importance of this research is to reveal that the Islamic city concept is not only a historical model, but also a vibrant structure in terms of today’s family structure and social organization. In the face of the transformative effects of modernization and globalization, scientifically documenting local experiences aimed at preserving spatial order and social structure will contribute to the relatively limited literature on the sustainability of the Islamic city and the family. The findings show that mosque-centered settlement patterns, courtyard houses, and common social areas both protect family privacy and strengthen social ties. However, this traditional structure has gradually eroded under the influence of modernization and globalization, resulting in a visible increase in individualization, spatial alienation, and cultural fragmentation. Giving more importance to local culture and family values in spatial planning will strengthen social solidarity. In this respect, the study also prepares the groundwork for new discussions on integrating traditional family-centered urban textures into modern urban planning.