Teaching woman

Robyn Rowland, Woman Herself: A Transdisciplinary Perspective on Women's Identity (Oxford University Press), Melbourne, 1988; Barbara Caine, E.A. Grosz, and Marie de Lepervanche (eds), Crossing Boundaries: Feminisms and the Critique of Knowledges (Allen & Unwin), Sydney, 1988.     

"工会理论创新研讨会"发言摘登

2006年5月10日,中共中央政治局委员、全国人大常委会副委员长、中华全国总工会主席王兆国在全国工会领导干部高级研讨班上做了《坚持以理论创新推动工会工作创新》的重要讲话。全面阐述了新形势下加强工会理论研究的重要性,进一步明确了当前必须重点研究和探索的重大理论和现实问题,着重强调了加强工会理论研究必须把握的重要原则,对加强工会理论研究与创新具有重要指导意义。为了深刻学习领会讲话精神,我院工会理论研究所于6月20日召开了工会理论创新研讨会,北京市总工会党组副书记、副主席侯小丽到会并就工会理论研究要与实际工作紧密结合发表讲话,全国总工会研究室有关处室的领导参加会议,并对与会发言做了点评。现将工会理论研究所研究人员的发言稿(以发言先后为序)摘登如下,希望引起大家的深入研究和探讨。     

Leona helmsley: The construction of a woman tax evader

Conclusion To paraphrase marjorie Kornhauser’s famed observation, a taxcollection system for revenue only is a chimera. If, for the American woman, tax collection were only, and only ever, about revenue, then they would have constantly and consitently collect it from us. When we did not have what they say we should have, then they would penalise us. The fact of the matter is, that when they do collect it from us, it is, more often than not, because they have been successful in their efforts to help us sustain ourselves in an image which they have created. One problem with self-assessment is that exemplary penalties are allowed; indeed, arede rigeur. The latest example of a feminine image which spurrerd the American tax collector to action is the Leona Helmsley equation of consumption—plus—feminine equals “ off with her head”. If only for this reason, self assessment demands to be, as Handelman and Green might argue, politicised with the feminine voice. With thanks to Peter Alldridge.     

The production of a woman in Andrei Tarkovsky's the sacrifice

In this essay, I explore the semiotics of the terno, the Philippine national dress, creatively interpreted by diasporic artists as a dense metaphor for the proper and improper Filipina. These artistic deployments of the terno lay bare unquestioned notions of Filipina femininity and nationalism to be fabrications of colonialism, militarization and globalization. The reconfigurations of the infamous “butterfly dress” by multimedia artist groups Barrionics and Mail Order Brides (M.O.B.) take center stage in my discussion. The genealogy of the terno I focus on in this article emphasizes alteration and transformation, to resist facile binaries of the nation as traditional and the diaspora as the site of modern and innovative modifications. My historicization of the terno underscores it as an emergent form in which to situate the uses of the terno in Filipino American performance projects within the history of the terno itself. Specifically, the essay focuses on the defamiliarization of feminine constructs that operate both in the nation and the diaspora, as well as to foreground the imbrications of colonial histories and our neocolonial present in the current global circulation of Filipina bodies. I highlight how these artists in the Filipino diaspora spectacularize the inchoateness of categories of gender, race and sexuality. Their performance works delink the dressee from the dress, the terno from the Filipina, the dress from the girl and the boy, the dress from the straight and from the queer, the dress from the diasporic and from the national. Within such figurations, the terno emerges as an overprivileged icon – of ideal womanhood and of the mother nation – whose iconicity is re-routed through bodies that do not belong.     

试论妇女人力资源向人力资本的转变

从性别的角度看,由于受历史和现实各种因素的制约,我国妇女在公平享有教育资源以及加速自身 人力资本积累方面,与男性相比还存在相当大的差距。这不仅阻碍妇女自身的全面发展和进步,还直接影响劳动 力生产率的提高及整个社会的文明程度。因此,大力促进妇女人力资源向人力资本转变十分必要。     

Black woman professor—White university

Black people, as a group, have been the victims of exclusion in almost all areas of the dominant American cultural life. Black women, in particular, have suffered because of race and sex. The result of these oppressions has been a general cultural silence and invisibility of all black people. Challenges to the racial status quo reached momentous dimensions in the 1960s—the era of the black revolution, and touched all areas of the national life in the U.S.A. However, when the smoke cleared, black women discovered that despite their efforts in the struggle, few of them reaped rewards. In the wake of the women's liberation movement that followed, the general consensus among women of color was that black meant black men and women meant white women. This is an unsatisfactory state of affairs, and one which black women have vowed to fight against. The university is one of the arenas for this confrontation. This paper looks at the experiences of one black woman in a prestigious Midwestern university and documents the nature of her experiences as a double minority. She voices the opinion that black women intend to struggle on to their rightful places in the academy. They can't go back, and they aim to stay.     

Jesusa Rodriguez: An inconvenient woman

For the symposium “Where Is Ana Mendieta,” I discussed and projected PowerPoint images, starting with my 1963 Eye Body – 36 Transformative Actions as a precedent for the explicit, artist body as both image and image-maker. This work, as well as Body Collage, Water Light/Water Needle and Meat Joy, provided a practice for Ana's intensive submersion with her body as subject. Images of our parallel affinities within natural forms and materials were shown, establishing our urgent permissions to regard the sensory, psychic realms in which our bodies manifested energy against cultural constrictions and prohibitions. Also shown was my homage Hand/Heart for Ana Mendieta inspired by a dream instruction sent by Ana shortly after her death.     

Some thoughts on normal adolescents who lost a parent by death

This study is an attempt to determine the effects of the loss of a parent by death in childhood on adolescents who were not part of a clinic population. In a longitudinal study of 350 normal adolescents by Peterson and Offer, 7 teenagers had lost a parent between the ages of 7 and 10 1/2. These 7 research protocols were reviewed at ages 12 and 13. Almost all of these youngsters were intensely involved with siblings and peers as a way to help them adapt to their loss. At least one-half of this group of normal adolescents had some type of therapeutic contact since the parent's death. At age 12 these youngsters appeared to be coping with their loss by extracting from their environment the necessary help and support. At age 13 they were still coping, but their adaptation appeared more precarious.     

Who wants to be a woman? young women's reflections on transitions to adulthood

The focus of this article is on how Finnish young women construct their transitions to adulthood and how they imagine their futures as women. Tensions in this process are analysed: many young women want to accelerate their shifts towards independent adult status. At the same time, some of them attempt to postpone the point of being locked into the lives of adult women. They look forward to acquiring the legal status of an adult citizen and to moving to homes of their own. But they want to stay young, which means time for relationships, studying, work and travel, and definitely not children at an early age. Being an adult woman does not seem to be a very tempting position for some young women; being a girl is considered by them to open more possibilities. Those young women who are keener to embrace female adulthood are also discussed, focusing on ways in which they envisage their futures, and what contradictions they experience. These tensions are explored drawing from the research project ‘Tracing Transitions — Follow-Up Study of Post-16 Students’. In the study, 40 young women and 23 young men aged around 18 years were interviewed individually, in paris or in groups of three. The project is grounded on ethnographic research in which the same young people were followed when they started secondary school at the age of 13 years.