ORIGINAL_ARTICLE
Gendering the Human’s Soul in Islamic Philosophy An Analytical Reading on Mulla Sadra
Issues on differences between men and women have always been a source for dispute and different approaches in the available literature on women. Some have seen these differences resulting from the dissimilar socialization of men and women in family and society. While some put more emphasis on the physiological differences and rely on theological interpretations, some others consider them as essential differences caused by gender distinctions; the latter thinkers interpret the lawmaking system based on the essential differences between men and women. But those who believe in socialization of differences will not stand any discrimination in lawmaking. Those who believe in essential differences between men and women might be more successful if the differences are confirmed in the system of Islamic philosophy and in the realm of human soul. As a Muslim philosopher, Mulla Sadra (known as “the foremost amongst the theosophists“) believes in the substantial motion of the soul toward immateriality. The result of the substantial motion is corporeal origination of the body (haduth) and the spiritual permanence of the soul. This idea, which is peculiar to Mulla Sadra, makes the scene to talk about the gender of the soul. Within the philosophical system of Mulla Sadra’s thoughts and with regards to the principles of corporeal origination and spiritual permanence of the soul, one can start to discuss the gender of the soul, despite the disagreements among the thinkers.
https://ijwr.ut.ac.ir/article_54600_77e74aa55a96f6f66183458935b59ff6.pdf
2014-04-01
1
17
Gender
soul
immateriality of soul
origination of soul
Substantial motion
Ali
Afzali
ali_m_afzali@yahoo.com
1
Associate Professor at Iranian Research Center of Wisdom and Philosophy, Tehran, Iran,
LEAD_AUTHOR
Fatemeh
Ghasempour
fa_ghasempour@yahoo.com
2
PhD Candidate, Comparative Philosophy, Allameh Tabataba'i University, Tehran, Iran
AUTHOR
The Holy Qur'an
1
Avicenna (al-Ḥusayn ibn Abd Allāh) (2003). Remarks and Admonitions. Vol. 2 & 3.
2
Qom: Nahjolbalagheh Press.
3
Avicenna (al-Ḥusayn ibn Abd Allāh) (1985). The Book of Salvation. Tehran:
4
Mortazavi.
5
Avicenna (al-Ḥusayn ibn Abd Allāh) (1020 AH/1611). The Book of Healing. Research:
6
Church Qanavati & Said Zayed. Cairo: al-Maktabeh al-Arabiaeh.
7
Giddens, A., & Birdsall, K. (2001). Sociology. Cambridge [England: Polity Press.
8
(Manochehr Saboouri, Trans.). (2003). Tehran: Ney.
9
Hassan-zadeh Amouli, H. (1983). Lessons on the Knowledge of Soul. The second
10
book. Tehran: Elmi va Farhangi Press.
11
Humm, M. (2003). The dictionary of Feminist Theory. (N. Ahmadi Khorasani & F.
12
Qarah Daghi, Trans). Tehran: Touse'h.
13
Hyde, J. S. (2005). The Psychology of Women. (Akram Khamseh, Trans.). Tehran:
14
Khamenei, M. (2008). The Soul and the Self. Tehran: The Islamic Foundation of
15
Sadra Philosophy.
16
Maja mikula (2008). Key concepts in cultural studies, Palgrave.
17
Mehrizi, M. (2007). Women's Rights and Character in Islam. Tehran: Elmi va
18
Farhangi Press.
19
Mesbah Yazdi, M. (1996). Commentary on the Eighth Book of the Four Journeys of
20
the Intellect. Vol.1. Qom: Imam Khomeini Educational and Research Institution.
21
Mesbah Yazdi, M. (1998). Commentary on the Eighth Book of the Four Journeys of
22
the Intellect. Vol.2. Qom; Imam Khomeini Educational and Research Institution.
23
Motahari, M. (2005). Complete Works. Vol.19. Tehran: Sadra Press.
24
Plato (1988). Collection of Works (Hassan Lotfi, Trans.) Vol.3. Tehran: Kharazmi
25
Plato (1995). The Republic (Foad Rouhani, Trans). Tehran: Elmi va Farhangi Press.
26
Robertson, I. (1995). An Introduction to Sociology. (Hussein Behravan, Trans).
27
Tehran: The Foundation for Islamic Research.
28
Sadeqi, H. (2012). The Gender and the Soul. Tehran: Hajar.
29
Sadr-al-Din Shirazi, M. (2003). The Divine Evidences of Behavioral Approaches.
30
Introduction and commentary by Mostafa Mohaqeq Damad, Tehran: The Islamic
31
Foundation of Sadra Philosophy.
32
Sadr-al-Din Shirazi, M.(2003). The Transcendent Philosophy of the Four Journeys of
33
the Intellect. Qom: Mostafavi Press.
34
Sadr-al-Din Shirazi, M.(2003). The Four Journeys of the Intellect. Vol. 8.
35
Introduction, commentary and study by Maqsoud Mohammadi, under the
36
supervision of Seyyd Mohammad Khamenei. Tehran: The Islamic Foundation of
37
Sadra Philosophy.
38
ORIGINAL_ARTICLE
300: Cultural Stereotypes and War against Barbarism
During the era of Bush administration and post-September 11th anti-terrorism discourse, the movie 300 was one of the best exemplar of a close relationship between Hollywood pop culture products and the neo-conservatives’ political discourse of nationalism. From my point of view, 300 is not an example of outstanding artistic films, but a film that more than any other film contains an Iranophobic discourse, produced by Hollywood. The film is another example for ‘warfare-ization’ of public sphere and envisioning war as part of the people’s everyday life using pop culture products in U.S. after 9/11. Connecting war with collective memory, 300 brings war to the heart of everyday life. The Western or American youths should think that just like the brave and devoted Spartan soldiers in 300, they also fight for democracy, freedom, and glory. This film is full of cultural stereotypes on the Eastern and Iranian culture, in particular, their identity. For example, women are depicted as erotic objects. In contrast to the Spartan women who are free, brave, kind mothers and faithful wives, the Iranian women are represented as slavish, lustful, indecent, and homosexual. They look like the sexy dancers in nightclubs and discothèques. Using van Leeuwen’s approach in critical discourse analysis (2008), this paper is aimed at analyzing this film as a media text.
https://ijwr.ut.ac.ir/article_54603_e814ca79f5551f95527a4f5e1395af8e.pdf
2014-04-01
19
55
CDA
cultural stereotypes
Iranophobia
Islamophobia
Women
300
Masoud
Kowsari
mkousari@ut.ac.ir
1
Associate Professor, Social Communications Department, Faculty of Social Sciences, University of Tehran, Tehran, Iran
LEAD_AUTHOR
Writers, Artists Describe State of the Union. (2007). Talk of the Nation (NPR).
1
Retrieved July 15, 2015 from
2
http://www.npr.org/templates/story/story.php?storyId=7002481.
3
Barthes, R. (1991). Mythologies (Annette Lavers, Trans.). New York: The Noonday
4
Carrier, D. (2000). The Aesthetics of Comics, Pennsylvania: The Pennsylvania State
5
University.
6
Delpech, T. (2007). Iran and the bomb: the abdication of international responsibility,
7
New York: Columbia University Press.
8
Fields, N. (2007). Thermopylae 480 Be: Last stand of the 300, Oxford: Osprey.
9
Gilbert, B. (1991). Not Without My Daughter, USA.
10
Hall, S. (2003). Representation: cultural representations and signifying practices,
11
London: Sage Publications.
12
Howard, R. (2004). Iran in Crisis? Nuclear ambitions and the American response,
13
London: Zed Books.
14
Jafarzadeh, A. (2007). The Iran threat: President Ahmadinejad and the coming
15
nuclear crisis, New York: Palgrave.
16
Joshua Z. March 10, 2007. NPR Interview with 300’s Frank Miller. The Atlasphere.
17
Retrieved July 15, 2015 from http://www.theatlasphere.com/metablog/612.php.
18
King, G. (2000). SPECTACULAR NARRATIVES Hollywood in the Age of the
19
Blockbuster, New York: I.B.Tauris.
20
Kress, G. and van Leeuwen, T. (1996) Reading Images: The Grammar of Visual
21
Design. London: Routledge.
22
Macdonald, M. (2003). Exploring Media Discourse, London: Arnold.
23
Machin, D. and Leeuwen, T. (2007). Global Media Discourse: A critical introduction,
24
London: Routledge.
25
Matheson, D. (2005). Media Discourses: Analysing Media Texts, Berkshire: Open
26
University Press.
27
Michaels, C. W. (2005). No Greater Threat: America after September 11 and the Rise
28
of a National Security State, New York: Algora.
29
Miller, A. (2007). Reading bande dessinée: Critical Approaches to French-language
30
Comic Strip, Wilmington NC: Intellect Books.
31
Miller, F. and Lynn, V. (1998). 300, Dark Horse Comics.
32
Noble, D.W. (2002). Death of a nation: American culture and the end of
33
exceptionalism, Minneapolis: University of Minnesota Press
34
Pomeroy, S.B. (2002). Spartan Women, Oxford: Oxford University Press.
35
Raaflaub, K.A. (ed.) (2007) War and peace in the ancient world, London: Blackwell
36
Publishing Ltd.
37
Raessens, J. (2006). Reality Play: Documentary Computer Games: Beyond Fact and
38
Fiction, Popular Communication, Vol. 3,213-224.
39
Ram, H. (2009). Iranophobia: The Logic of an Israeli Obsession, California: Stanford
40
University Press.
41
Sajbel, M.O. (2006). One night with the King, Gener8Xion Entertainment.
42
Sardar, Z. and Davies, M.W. (2003). Why Do People Hate, New York:Disinformation.
43
Schulte, S.R. (2008). “The WarGames Scenario” Regulating Teenagers and Teenaged
44
Technology (1980–1984), Television & New Media, 9(6), 487-513.
45
Talbot, M. (2007). Media Discourse: Representation and Interaction, Edinburgh:
46
Edinburgh University Press Ltd.
47
Van Dijk, T.A. (2008). Discourse and Context: A sociocognitive approach. Cambridge:
48
Cambridge University Press.
49
Van Dijk, T.A. (2008). Society and Discourse: How Social Contexts Influence Text
50
and Talk. New York: Cambridge University Press.
51
Van Leeuwen, T. (2005). Introducing Social Semiotics. New York: Routledge.
52
ORIGINAL_ARTICLE
Contribution of Women to the Persian Language in Medieval India
Patriarchy, it seems today, has always been an integral part of the Indian society. A slight glance at the status of women in India today makes one think that women have always been considered inferior to men. History, however, says otherwise; women in India have historically had a greater role to play and have commanded far greater respect than they do today. It will therefore be justified to say that women are not gaining but rather re-gaining prominence in the Indian society, considering the fact that the idea of women having a prominent role to play in the society is not new to this vast country. The role of women in India has in fact been a ‘loss and gain’ business, with their influence fluctuating from time to time. This paper attempts to examine the contribution of women in the field of literature under the Islamic rule in India. During the Sultanate as well as the Mughal period, although the status of women was comparatively lower than their male counterparts, this period saw some significant literary contributions from women. This paper first analyses the status of women during the Islamic rule in India, and then outlines their significant literary contributions.
https://ijwr.ut.ac.ir/article_54604_50343bd52d9cca6228777147bdf7785c.pdf
2014-04-01
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64
Bhakti movement
Mughal period
Persian literature
women in India
Arihant
Kumar Vardhan
arihant168@gmail.com
1
PhD, Department of Persian Studies, Jawaharlal Nehru University, New Delhi, India.
LEAD_AUTHOR
Dev, A.N., Tiwari, B.B. & Khann, S. (Eds). (2005). Delhi: Pearson Education.
1
Dinkar, R.S. (2004). Sanskriti ke Char Adhyay, Allahabad: Lokbharti Prakashan.
2
Duncan, J. & Lal M. ( 1913). The Diwan of Zeb-un-Nisa, London.
3
Jain, S. (2003). Encyclopedia of Indian Women: Through the ages, vol-IV. Delhi: Kalpaz Pub.
4
Manucci, N. (1906). Storia do Mogor, William Irvine (tr.), Vol-ii, London: John Murray pub.
5
Mehta, J.L. (2002). Advanced Study in the History of Medieval India, vol-III, New Delhi:
6
Sterling Pub.
7
Meri, J. (2006) , Medieval Islamic Civilization, London: Routledge.
8
Mukherjee, S. (2001). Royal Mughal Ladies and their contribution, Delhi: Gyan Pub.
9
Qamaruddin, M. (2007). A Politico- Cultural study of the great Mughuls, Delhi: Adam Pub.
10
Sarkar, J. (1919). Studies in Mughal India, Culcutta: M.C.Sarkar Pub.
11
Schimmel, A. (1973). Islamic Literature of India, Berlin: Wisesbaden.
12
Sharma, R.N. & Sharma, R.K. ( 2004). History of Education in India, Delhi: Atlantic pub.
13
Srivastava, G. (2003). The Legend makers some Eminent Muslim women of India, Delhi:
14
Concept Pub.
15
ORIGINAL_ARTICLE
Double Colonisation of Palestine in Sahar Khalifeh’s Wild Thorns
“Wild thorns” is a novel written by the Palestinian novelist Sahar Khalifeh; it focuses on the colonisation of Palestine from a feminist point of view. She considers the Israeli colonisation as a patriarchy. This paper aims at investigating two types of colonization that have been represented in the form of patriarchy in the novel. The investigation of the issue of Palestine from a feminist point of view and the relation between the tribal traditions and colonisation is among the notable aspects of the novel. The present paper has been conducted based on Jungian criticism, which views literature as a repository of “archetypes”. For this reason, the paper aims at decoding the archetype of patriarchy and patricide suggested by Freud in his book Totem and Taboo. According to this theory, the early humans lived in hordes in which the father spread his dominance over the children and women. In order to exercise his dominance, he castrated or exiled the children. Finally, the children united and killed their father. It was the beginning of changes in early human’s life. Patricide is represented in two layers of Wild Thorns. The first is seen at the level of Palestine-Israel relations in which Israel is like the father who tries to prevent Palestinians from farming on their soils (mother), and also castrates their children and banishes them to dominate over the land (mother). The second layer is seen in the patriarchy of the father in a Palestinian family and reunion of the children against him that leads to his death in a hospital.
https://ijwr.ut.ac.ir/article_54605_8e47def0cb1bba9877fd95c3d4abead4.pdf
2014-04-01
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77
double colonisation
Archetype
Totem and Taboo
Sahar Khalifeh
Wild Thorns
Oveis
Mohamadi
ovaismohammadi55@yahoo.com
1
PhD, Arabic Literature, University of Tehran, Iran,
LEAD_AUTHOR
Zeinab
Sadeghi
zeinabsadeghi55@yahoo.com
2
PhD student, Arabic literature, Beirut Arab University, Lebanon,
AUTHOR
Abrams, M.H. (1999). A Glossary of Literary Terms. Boston: Heinle.
1
Abu-Shamsieh, E. (1978). Wild Thorns (Al-Sabbar) by Sahar Khalifeh; Trevor Le
2
Gassick; Elizabeth Fernea. Arab studies Quarterly, 9 (3), 344-346.
3
Amireh, A. (1983). Between Complicity and Subversion: Body Politics in Palestinian
4
National Narrative. The South Atlantic Quarterly, 102(4), 747-772.
5
Becoming a Palestinian writer and feminist: an interview with Sahar Khalifeh. (1983).
6
Off our Backs, 13 (3), 13-33.
7
Bocock, R. (2002). Sigmund Freud. New York: Routledge.
8
Freud, S. (2001). Totem and Taboo. Translated by James Strachey. New York:
9
Freud, S. (1939). Moses and Monotheism. Translated by Katherine Jones, London:
10
The Hogarth press and the institute of psycho-analysis.
11
Heller, S. (2005). Freud A to Z. New Jersey: Wiley.
12
Haj, S. (1992). Palestinian Women and Patriarchal Relations. Signs, 17(4), 761-778.
13
Jayyusi, S. K. (1992). Anthology of Modern Palestinian Literature. New York:
14
Columbia university press.
15
Johnson, P. (1990). Uprising of a novelist: Penny Johnson interviews Sahar Khalifeh.
16
The women’s Review of books, 7 (10/11), 24.
17
Jung, C. G. (1988). Man and his Symbols, New York: Doubledy.
18
Khalifeh, S. (1999). Al-Sabbr. Beirut: Dar-Al-Adab.
19
Khalifeh, S. (2002). My Life, Myself, and the World. In Al-Jadid, 8 (39), Retrieved July
20
15, 2014 from http://www.mafhoum.com/press4/129C31.htm.
21
Khalifeh, S. (1985). Wild thorns. Translated by Trevor le Gassick and Elizabeth
22
Fernea. London: Al- Saqi books.
23
Lear, J. (2005). Freud. New York: Routledge.
24
Massad, J. (1995). Conceiving the Masculine: Gender and Palestinian Nationalism.
25
Middle East Journal, 49(3), 467-483.
26
Sabbagh, S. (1989). Palestinian Women writers and the Intifada. Social Text, 22, 62-
27
Storr, A. (2001). Freud: A very short introduction. New York: Oxford.
28
Zalman, A. (2002). Gender and the Palestinian Narrative of Return in Two novels by
29
Ghassn Kanafani. The Arab Studies Journal, 10-11(1/2), 17-43.
30
ORIGINAL_ARTICLE
Toni Morrison’s Song of Solomon: A Paragon of Trauma Fiction
Morrison’s Song of Solomon could be viewed as a paragon of trauma fiction. Since no narrative of trauma can be told in a linear way, Morrison tries to depict the overwhelming power of trauma through a non-linear narrative, episodic delivery, and flashbacks. Accordingly, the readers are compelled to concoct the disjointed and fragmented memories in order to solve the riddle of the text, in which past, present, and future are intermingled. Morrison’s Song of Solomon is bound up with psychoanalytic formulation. The figuration of trauma in the ghost extremely resembles Freud’s assertion about the return of the repressed traumatic past. Morrison’s narrative clearly depicts the belated experience of trauma through resurrecting the ghosts of slavery. The analytical-qualitative scrutiny of Morrison’s Song of Solomon not only corroborates the characters’ traumatic experiences but also demonstrates the techniques Morrison employs in order to implicitly depict the trauma of slavery and its after-effects in its hypotext.
https://ijwr.ut.ac.ir/article_54606_2026a7347be0beda88d978d3bd25ebad.pdf
2014-04-01
79
91
Morrison
trauma
belatedness
return of the repressed
Sigmund Freud
Sheila
Mozdastan
sheila_m81@yahoo.com
1
MA in English Language and Literature at Azad University, Central Branch, Tehran, Iran
LEAD_AUTHOR
Azam
Mirhadi
azammirhadi@gmail.com
2
Assistant Professor, Department of English Language and Literature at Azad University, Central Branch, Tehran, Iran,
AUTHOR
Negar
Sharif
negarsharif@yahoo.com
3
Assistant Professor, Department of English Language and Literature at Azad University, Central Branch, Tehran, Iran
AUTHOR
Andrews, W. (1999). Beloved: A Casebook. New York: Oxford University Press.
1
Caruth, C. (1995). Trauma: Exploration in Memory. London: The John Hopkins
2
University Press.
3
Caruth, C. (1996). Unclaimed Experience: Trauma, Narrative, and History. Baltimore:
4
The John Hopkins University Press.
5
Freud, S, Breuer, J. (1974). Studies on Hysteria. Harmondsworth: Penguin.
6
Freud, S. (1920). Beyond the Pleasure Principle, Standard Edition, 18, 269-338.
7
Freud, S. (1939). Moses and Monotheism. New York: Vintage.
8
Hornsby, A. (2008). A Companion to African American History. Malden: Blackwell.
9
La Capra, D. (2001). Writing History, Writing Trauma. The John Hopkins University
10
Leys, R. (2000). Trauma: a genealogy. Chicago:The University of Chicago Press.
11
Luckhurst, R. (2008). The Trauma Question. New York: Routledge.
12
Middleton, J. (1993). Orality, Literacy, and Memory in Toni Morrison's Song of
13
Solomon. College English, 55, 64-75.
14
Morrison, T. (2004). Song of Solomon (1st ed.). United States: Vintage.
15
Sigrid, W. and Georgina, P. (2003). "The Symptomatology of a Universalized Concept
16
of Trauma: On the Failing og Freud‘s Reading of Tasso in the Trauma of History.
17
New German Critique, 90, pp. 85-94.
18
Wilson, J. (2006). The Posttraumatic Self: Resorting Meaning and Wholeness to
19
personality. London: Routledge.
20
ORIGINAL_ARTICLE
Social Identity Theory in Toni Morrison’s Sula
The concept of identity and its formation is one of the most basic notions in the field of social psychology. Many psychologist and sociologists have presented their theories based on this concept and the psychosocial progress of its formation in social contexts. Henry Tajfel, a prominent social psychologist, in his Social Identity Theory has divided an individual’s identity into two parts: “personal identity” and “social identity”. He believes that social interactions and bonds affect identity and accentuate our membership in different groups, playing a role in shaping and reshaping our personality. Toni Morrison’s novel titled Sula (1973) is among the books depicting the process of identity formation in suppressive social contexts in a white dominated society. The novel traces the life and death of a young girl in a racist and sexist community and depicts the process of her individuation and the forms of her personal and social identity construction under the influence of her life events and experiences as an African American female. The present paper attempts to probe into the identity formation of Sula, the protagonist who bears the title of the novel and lives in a repressive social and cultural context.
https://ijwr.ut.ac.ir/article_54607_600dd89b58260b25f1fc8005df3a64d7.pdf
2014-04-01
93
104
Henry Tajfel
identity formation
social identity theory
Sula
Toni Morrison
Zohreh
Ramin
zramin@ut.ac.ir
1
Assistant Professor, English Language and Literature Department, University of Tehran, Tehran, Iran.
LEAD_AUTHOR
Nazila
Yadollahi
naziyadollahi@yahoo.com
2
M.A., English Language and Literature, University of Tehran, Tehran, Iran
AUTHOR
Adjaero, N.M. (1996). The Structure of the Family: A Social Institution. Onitsha:
1
Spirita n.
2
Bloom, H. (2001). Sula. Broomhall, PA: Chelsea House.
3
Crain, W.C. (1980). Theories of Development: Concepts and Applications. Englewood
4
Cliffs, NJ: Prentice-Hall.
5
Erikson, E.H. (1964). Childhood and Society. New York: Norton.
6
Erikson, E.H. (1964). Identity, Youth, and Crisis. New York: W. W. Norton.
7
Erikson, E.H. (1956). The Problem of Ego Identity. Journal of the American
8
Psychoanalytic Association, 4 (1), 56-121.
9
Fanon, F. (2008). Black Skin, White Masks. New York: Grove.
10
Jean, Y.S., and Joe R. Feagin. (1998). Double Burden: Black Women and Everyday
11
Racism. Armonk, NY: M.E. Sharpe.
12
Jung, C. G. (1990). The Undiscovered Self: With Symbols and the Interpretation of
13
Dreams. Princeton, NJ: Princeton UP.
14
Jung, C. G. (1963). Memories, Dreams, Reflections. New York: Pantheon.
15
Layder, D. (2004). Social and Personal Identity: Understanding Yourself. London: Sage
16
Publications.
17
Mead, G.H. (1934). Mind, Self, and Society: From the Standpoint of a Social Behaviorist.
18
Chicago: University of Chicago.
19
Morris, W.C., John M. B., M.J. & others. (1938). The Philosophy of the Act. Chicago, IL:
20
University of Chicago.
21
Morrison, T. (1992). Playing in the Dark: Whiteness and the Literary Imagination.
22
Cambridge, MA: Harvard UP.
23
Morrison, T. and Carolyn C. D. (2008). . Jackson: University of Mississippi.
24
Morrison, T. (1974). Sula. New York: Knopf.
25
Tajfel, H. (1981). Human Groups and Social Categories: Studies in Social Psychology.
26
Cambridge: SE.
27
Tajfel, H. (1982). Social Identity and Intergroup Relations. Cambridge: Cambridge UP.
28
Tajfel, H. (1984). The Social Dimension: European Developments in Social Psychology.
29
Cambridge: Cambridge UP.
30
ORIGINAL_ARTICLE
Saga of Discrimination of Girl Child in India
Girls in India face discrimination from cradle to grave in different forms and in different arenas of life. However, it is long survival of women compare to men (due to menopause older women free from risk of bearing children in later life and live longer (Cromie, 1998), which makes them 48% of population (Census, 2011). At every step, she is in patriarchal shackles with no opportunity to escape and fly. In society, she is equated as a commodity or a chattel and she has no freedom to make choices or express her opinion. It is because of deep rooted biases and internalization of patriarchal value. There are many underlying facts contributing the torment life of girls including female foeticide, child abuse, malnourishment, child mortality, dowry, malpractices in families etc. The present paper analyse the various discriminatory practices prevalent in India against girl child. The paper also emphasises that the innocence and sanctity of childhood must be protected and nurtured to flourish the bright future of girls in India.
https://ijwr.ut.ac.ir/article_54608_0e622ed0ee8a96f4587a6de2dec4f9cf.pdf
2014-04-01
105
122
Devdasi
female foeticide
infanticide
malnourishment
Renu
Yadav
ryadavrenu@gmail.com
1
Assistant Professor, Department of Education and Coordinator of Women Empowerment Cell, Anti-Sexual Harassment Committee, Central University of Haryana, Haryana, India,
LEAD_AUTHOR
Agarwal, B. (1994). A Field of One’s Own: Gender and Land Rights in South Asia .
1
Delhi: Oxford University Press.
2
Beals, A. R. (1955). Interplay among Factors of Changing in a Mysore Village. In
3
McKim Marriott (e d.), Villa ge Ind ia: Stud ies in the Li ttle Commun ity. Chica go:
4
Univer sity of Chica go Pre ss.
5
Caldwell, J., Reddy, P.H., Caldwell, P. (1982). The Causes of Demographic Change in
6
Rural South India: A Micro Approach. Population and Development Review, 8 (4),
7
Census. (2011). Size, Growth and Distribution of Child Population, Registrar General
8
of India, Ministry of Home Affairs, Delhi, 88.
9
Coale, A. (1991). Excess female mortality and the balance of sexes in the population:
10
An estimated number of missing females, Population and development Review,
11
17(3), 517-23.
12
Croll, E. (2000). Endangered Daughters: Discrimination and Development in Asia.
13
New York: Routledge.
14
Cromie, William, J. (1998). Why Women Live Longer Than Men. The Harvard
15
University Gazette, Retrieved from
16
http://news.harvard.edu/gazette/1998/10.01/WhyWomenLiveL on.html.
17
Dasgupta, M. (1987). Selective Discrimination against Female Children in Rural
18
Punjab, India, Population Development Review, 13(1), 77-100.
19
George, S., Rajaratnam, A. & Miller, B.D. (1992). Female Infanticide in Rur al South
20
India . Economic and Po litical We ekly, Ma y 10 , 11 53-56.
21
Government of India (2006). National Family Health Survey-3. Ministry of Health and
22
Family Welfare, Delhi, 78.
23
Government of India (2007). The Pre-Conception and Pre-Natal diagnostic
24
techniques (prohibition of sex selection) Act , 1994, Answers to frequently asked
25
questions, A handbook for medical professionals, Ministry of Health and Family
26
Welfare, CEHAT, UNFPA.
27
Government of India. (2011). Census 2011. Registrar General of India, Delhi:
28
Ministry of Home Affairs.
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