This paper is based on the interviews that the author carried out between 2005 and 2006 on the Nholowemwizana custom in Plumtree, Zimbabwe. Here the author deploys the concept of cultural violence following the peace ...This paper is based on the interviews that the author carried out between 2005 and 2006 on the Nholowemwizana custom in Plumtree, Zimbabwe. Here the author deploys the concept of cultural violence following the peace researcher Johan Galtung, who suggested speaking of cultural violence as aspects of culture that can be used to justify or legitimize direct or structural violence, and may be exemplified by religion and ideology, language and art, empirical science and formal science (Galtung, 1969, pp. 167-191). Using the example of the Nholowemwizana custom among the Kalanga people, the paper will highlight the extent to which women in this society have been exposed to cultural, gender based violence and direct sexual violence. However literature on Nholowemwizana is scarce in Zimbabwe. As such the paper will borrow from literature on cultural violence in general. The paper also acknowledges the fact that not all culture is violent, and that in some certain aspects of culture that permit gender based violence especially in African societies. The starting point for this paper is the question of what role cultural arguments have played in the abuse of women through the Nholowemwizana custom.展开更多
Insecurity and asymmetry in all their ramifications are ideological. They are also inherently communicative processes that are largely constructed and enacted through language in various institutional discourses. In U...Insecurity and asymmetry in all their ramifications are ideological. They are also inherently communicative processes that are largely constructed and enacted through language in various institutional discourses. In Urhobo, sex proverbs copiously couch the ideological conceptualizations of the male-female biological asymmetry. Studies on Urhobo proverbs dwell largely on functional applications and documentations of the proverbs, thereby overlooking their ideological underpinnings. Therefore, in this paper, efforts are geared toward investigating and unravelling ideologies that have been habitualized in the semantic and pragmatic structures of the Urhobo sex proverbs. The intention is to throw open the patterns of relationship between the male and female participants in the society in relation to sex matters and power. Twenty-six Urhobo indigenes (six males and 20 females), who are competent in the socioculture and language were successfully interviewed to elicit Urhobo sex proverbs. Proverbs that contain the following lexical items: penis, virgina, to make love, or to have sex are purposively selected and subjected to CDA (critical discourse analysis). The main assumption of CDA is that language is both the site and the stake in the struggle for power and domination. Findings show that in the Urhobo sex proverbs, there is asymmetry in access to sexual relations between the male and female. Although the sex proverbs do not always refer to copulation, they are often employed as powerful instruments to dominate and instil fear in the female participant. Consequently, patriarchal discourses are further entrenched in the society展开更多
The basic problem of given paper is a role of women-empresses in the process of spreading Buddhism in Japan during VI-VIII cc. There are many evidences that during the process of spreading Buddhism in the Far East and...The basic problem of given paper is a role of women-empresses in the process of spreading Buddhism in Japan during VI-VIII cc. There are many evidences that during the process of spreading Buddhism in the Far East and South-East Asia, the principles of Buddhist doctrine became a part of the state ideology in many cases due to the patronage of the powerful laywomen. In Japan, thanks to the activity of empresses Suiko (597-628), Jito (645-703) and Koken (718-770). Buddhism could integrate into the system of traditional religion Shinto, developing further into Shinto-Buddhist syncretism. During the reign of Suiko about a hundred of the Buddhists, temples have been constructed through all the country and a system of religious bureaucracy "Sogo" was founded. Empress Jito took part in religious reforms during the second half of VII century and sent Buddhist missionaries to the local aborigines haya to and emishi. Empress Koken after the death of her father-emperor Shomu continued his policy to constructing the state ideology on the basis of Buddhism and was the first ruler in the history of early-medieval Japan, who permitted Buddhists to take part in the Shinto ceremonies. Therefore, the study of the role of empresses in spreading of Buddhism in Japan is important for understanding the history of religious and cultural traditions in Japan.展开更多
This research is about the relationship between Nigerian home videos production, women and cultural ideologies. It is general agreed that there is a sexist problem which has dominated the entire mass media. The study ...This research is about the relationship between Nigerian home videos production, women and cultural ideologies. It is general agreed that there is a sexist problem which has dominated the entire mass media. The study researches that an impact assessment of the images of women in Nigerian home videos is designed to examine the sway Nigerian home videos portrayal of women have on women's position and status in the society. The study also investigates the influence of home videos on women's and girl's perception of themselves and its effect on their development potentials. With 300 respondents drawn from a select range of home videos viewers, a survey research was designed using Awka-urban, Capital of Anambra State, Nigeria as the research area and finds a negative perception of women as regards their image portrayal in the home videos by the viewers. However, this image portrayal has a negative effect on the development potentials of women and that of girl child and as well reflects on how women are seen and treated in Nigerian society.展开更多
Bringing the aspect of "gender" into translation studies, feminism gave fresh impetus to the "Cultural Turn" for translation studies in 1990s. Feminist translation theory puts forward its viewpoints on the role of...Bringing the aspect of "gender" into translation studies, feminism gave fresh impetus to the "Cultural Turn" for translation studies in 1990s. Feminist translation theory puts forward its viewpoints on the role of gender and approves of translators' gender role in the interpretation of the original text. It seems that gender is of no more importance than other factors, such as nationality, class, and ideology of translators. Translation and women have been long associated with each other for they both occupy peripheral positions. The conventional view holding sway is that a translation is considered a secondary work dependent on, and subservient to, the original text, just as women are assigned dependent functions under patriarchal power. Unsatisfied with the notion that translator, translation and women are all relegated to the inferior class, feminist translators do their utmost to cast away the conventional sexism ideas in translation studies and social ideology. The core of feminist translation theory is: "identify and critique the tangle of concepts which relegates both women and translation to the bottom of the social and literary ladder" (Simon 1996:1). In order to realize the dream to overthrow patriarchal domination and make themselves visible, feminist translators seek to emphasize their identity and ideological stance in the translation project. Feminist translators are no longer invisible. They have the right to revise, manipulate and occupy the source text. Feminist translation is nothing but the translators' creative treason from the perspective of feminism. The thesis first systematically summarizes the present feminist translation theories, followed by a detailed analysis of some gender-related translation issues, especially the relationship between language and gender. After the analysis of some cases from the feminist translators, different translation approaches adopted are explored to show the peculiar characteristics of feminist translation.展开更多
文摘This paper is based on the interviews that the author carried out between 2005 and 2006 on the Nholowemwizana custom in Plumtree, Zimbabwe. Here the author deploys the concept of cultural violence following the peace researcher Johan Galtung, who suggested speaking of cultural violence as aspects of culture that can be used to justify or legitimize direct or structural violence, and may be exemplified by religion and ideology, language and art, empirical science and formal science (Galtung, 1969, pp. 167-191). Using the example of the Nholowemwizana custom among the Kalanga people, the paper will highlight the extent to which women in this society have been exposed to cultural, gender based violence and direct sexual violence. However literature on Nholowemwizana is scarce in Zimbabwe. As such the paper will borrow from literature on cultural violence in general. The paper also acknowledges the fact that not all culture is violent, and that in some certain aspects of culture that permit gender based violence especially in African societies. The starting point for this paper is the question of what role cultural arguments have played in the abuse of women through the Nholowemwizana custom.
文摘Insecurity and asymmetry in all their ramifications are ideological. They are also inherently communicative processes that are largely constructed and enacted through language in various institutional discourses. In Urhobo, sex proverbs copiously couch the ideological conceptualizations of the male-female biological asymmetry. Studies on Urhobo proverbs dwell largely on functional applications and documentations of the proverbs, thereby overlooking their ideological underpinnings. Therefore, in this paper, efforts are geared toward investigating and unravelling ideologies that have been habitualized in the semantic and pragmatic structures of the Urhobo sex proverbs. The intention is to throw open the patterns of relationship between the male and female participants in the society in relation to sex matters and power. Twenty-six Urhobo indigenes (six males and 20 females), who are competent in the socioculture and language were successfully interviewed to elicit Urhobo sex proverbs. Proverbs that contain the following lexical items: penis, virgina, to make love, or to have sex are purposively selected and subjected to CDA (critical discourse analysis). The main assumption of CDA is that language is both the site and the stake in the struggle for power and domination. Findings show that in the Urhobo sex proverbs, there is asymmetry in access to sexual relations between the male and female. Although the sex proverbs do not always refer to copulation, they are often employed as powerful instruments to dominate and instil fear in the female participant. Consequently, patriarchal discourses are further entrenched in the society
文摘The basic problem of given paper is a role of women-empresses in the process of spreading Buddhism in Japan during VI-VIII cc. There are many evidences that during the process of spreading Buddhism in the Far East and South-East Asia, the principles of Buddhist doctrine became a part of the state ideology in many cases due to the patronage of the powerful laywomen. In Japan, thanks to the activity of empresses Suiko (597-628), Jito (645-703) and Koken (718-770). Buddhism could integrate into the system of traditional religion Shinto, developing further into Shinto-Buddhist syncretism. During the reign of Suiko about a hundred of the Buddhists, temples have been constructed through all the country and a system of religious bureaucracy "Sogo" was founded. Empress Jito took part in religious reforms during the second half of VII century and sent Buddhist missionaries to the local aborigines haya to and emishi. Empress Koken after the death of her father-emperor Shomu continued his policy to constructing the state ideology on the basis of Buddhism and was the first ruler in the history of early-medieval Japan, who permitted Buddhists to take part in the Shinto ceremonies. Therefore, the study of the role of empresses in spreading of Buddhism in Japan is important for understanding the history of religious and cultural traditions in Japan.
文摘This research is about the relationship between Nigerian home videos production, women and cultural ideologies. It is general agreed that there is a sexist problem which has dominated the entire mass media. The study researches that an impact assessment of the images of women in Nigerian home videos is designed to examine the sway Nigerian home videos portrayal of women have on women's position and status in the society. The study also investigates the influence of home videos on women's and girl's perception of themselves and its effect on their development potentials. With 300 respondents drawn from a select range of home videos viewers, a survey research was designed using Awka-urban, Capital of Anambra State, Nigeria as the research area and finds a negative perception of women as regards their image portrayal in the home videos by the viewers. However, this image portrayal has a negative effect on the development potentials of women and that of girl child and as well reflects on how women are seen and treated in Nigerian society.
文摘Bringing the aspect of "gender" into translation studies, feminism gave fresh impetus to the "Cultural Turn" for translation studies in 1990s. Feminist translation theory puts forward its viewpoints on the role of gender and approves of translators' gender role in the interpretation of the original text. It seems that gender is of no more importance than other factors, such as nationality, class, and ideology of translators. Translation and women have been long associated with each other for they both occupy peripheral positions. The conventional view holding sway is that a translation is considered a secondary work dependent on, and subservient to, the original text, just as women are assigned dependent functions under patriarchal power. Unsatisfied with the notion that translator, translation and women are all relegated to the inferior class, feminist translators do their utmost to cast away the conventional sexism ideas in translation studies and social ideology. The core of feminist translation theory is: "identify and critique the tangle of concepts which relegates both women and translation to the bottom of the social and literary ladder" (Simon 1996:1). In order to realize the dream to overthrow patriarchal domination and make themselves visible, feminist translators seek to emphasize their identity and ideological stance in the translation project. Feminist translators are no longer invisible. They have the right to revise, manipulate and occupy the source text. Feminist translation is nothing but the translators' creative treason from the perspective of feminism. The thesis first systematically summarizes the present feminist translation theories, followed by a detailed analysis of some gender-related translation issues, especially the relationship between language and gender. After the analysis of some cases from the feminist translators, different translation approaches adopted are explored to show the peculiar characteristics of feminist translation.