Promoting the Image of Gender Equality in Swedish Film as the 2020 Deadline Expires

2020 ◽  
Vol 35 (3) ◽  
pp. 142-153
Author(s):  
Ingrid Ryberg

This article provides a critical discussion of the world-famous, much-celebrated gender equality work in the Swedish film industry. Since the Swedish Film Institute launched a program for gender equality in 2013, redesigned in 2016 as the action plan 50/50 by 2020, Sweden has been held up as a model country and the Film Institute’s CEO Anna Serner has held several widely publicized seminars in Cannes and elsewhere. This article aims to contextualize the Swedish case, as influential curators, jury chairs, and festival directors around the globe have signed the 50/50 by 2020 campaign with no evidence of its primary goal of dividing production support evenly between men and women by 2020 being within reach. I show that the notion of Sweden as an egalitarian haven obscures remaining injustices, norms, and, not least, the equality program’s lack of intersectional analysis. Unraveling “the myth of gender equality” in Swedish film, this essay shows how this myth operates in the context of Swedish foreign policy and self-promotion in the neoliberal present. As much as the current mobilization for change is worth applauding, I argue that it is crucial to critically examine actual measures and push for redistributive results beyond symbolic commitment, individual recognition, and positive publicity.

2020 ◽  
Vol 5 (3) ◽  
pp. 408
Author(s):  
Winda Khoirun Nisak ◽  
Furaidah Furaidah ◽  
Gunadi Harry Sulistyo

<p><strong>Abstract:</strong> This research is a study of assessing the representation of gender in elementary school textbooks used by an international curriculum that is widely used in 160 countries throughout the world. The content analysis used to lead the representation of the male and female on the textbooks. The findings of this study indicate that the gender representation formed in the textbook shows the existence of gender equality which is reflected in the balanced emergence of male and female characters that appear in textbooks, the prevalence of the professional picture of men and women and the balance of household activities reflected in the textbook.</p><strong>Abstrak:</strong> Penelitian ini merupakan penelitian mengenai representasi gender di buku teks siswa sekolah dasar yang dipakai oleh kurikulum internasional yang tersebar luas di 160 negara di seluruh dunia. Konten analisis dipakai untuk melihat representasi dalam buku. Temuan dari penelitian ini menunjukkan bahwa konstruksi gender yang terbentuk dalam buku teks tersebut menunjukkan adanya kesetaraan gender yang tercermin dari berimbangnya kemunculan karakter laki laki dan perempuan yang muncul dalam buku teks, meratanya gambaran profesi laki-laki dan perempuan serta berimbangnya kegiatan rumah tangga yang tercermin dalam buku teks.


Author(s):  
Nigora Salieva ◽  
◽  
Ulugbek Saliev ◽  

Respect for women is a noble quality inherent in our people. A worthy encouragement of the role and work of women in the upbringing of a healthy and harmoniously developed generation, the creation of the best conditions for them are among the priority directions of state policy. Widely used in the world community, the concept of "gender equality" implies the equal participation of men and women in all spheres of state and public life, in particular, in governance, decision-making and the security sector. A solid legal basis for equality between women and men has been created in our country. Their equality is enshrined in the Constitution. Labor law also provides for gender equality. As a result of the large-scale reforms being implemented in the country, the place of women in the socio-economic sphere is increasingly being strengthened.


2019 ◽  
Vol 1 (2) ◽  
pp. 189-209
Author(s):  
Asfa Fikriah

Islam is the religion of rahmatan lil-‘alamin which carries the main mission to realize the benefits and justice for humanity and all beings in the world. Islam provides rules that are fair to humans, especially for men and women, so that everyone benefits from the rules. With two main sources, the Qur'an and the Sunnah, Islam places men and women fairly and equally, even though there are different rules for both. However, the ulama's interpretation of the Qur'an and Sunnah based on culture led to the emergence of the determination (fiqh) of the women lost from the mission carried out by two sources. The emergence of feminist Muslim leaders with ideas of gender equality has a significant effect on the Muslim community to realize the injustices of men and women over the years, especially in Islam, and try to return to justice and gender equality.


2021 ◽  
Vol 2 (3/S) ◽  
pp. 231-238
Author(s):  
Shokhsanam Baratova

Achieving gender equality around the world is becoming a central point of development of the country and society and an important part of the state strategy, and data based on the gender model of these symmetrical and balanced inclusive aspects of men and women are analyzed.


Author(s):  
Albina Sibirskaya

In today's world, sustainable development of society is impossible without gender equality. Gender equality is one of the indicators of the level of democratization of society, the level of its civilization. There are gender-related problems in the world of access to resources and benefits, such as access to education or healthcare and treatment, or wage differentials between women and men. These differences are usually caused, in particular, by the customs of society, religious prejudices, social conditions. Gender stratification in society provokes an uneven distribution of wealth, power, and privileges between men and women in the aftermath. Gender issues are addressed at all levels, including legislation, policies, economic, and social programs. The ultimate goal of integration is to achieve gender equality.


2018 ◽  
Vol 7 (1) ◽  
pp. 15-33
Author(s):  
Andi Rabiatun

The thought of Husein Muhammad regarding the teachings of Islam in society still raises many questions in the world of Qur’anic study and Hadith, especially his thoughts on the relation between men and women known as gender equality. As a person who wrestles in the world of pesantren, this gender deviation takes place because of the perspective of societys influenced by religious doctrines, in this classical Islamic literature is considered biased toward women. The mainstream interpretation by the classical scholars is still believed by the majority of Muslim societies to this day, still placing men as superior beings against women. This perspective is clearly contrary to the ideals of the Qur’an itself, namely equality and freedom to determine life’s choices without any threat and violence or coercion from anyone. The interpretation that is considered biased towards women, caused by mistakes in interpreting religious texts, does not occur because of the inability to interpret a text, but because of the sociocultural influence on the interpreter in which they live, involved in interpreting the texts . Not only that, the taking of traditions of the Prophet as explanation and advocate of opinion of scholars sometimes not known the quality, not shahih, maudhu ‘even dai’f. Husein’s ideas are different from other Islamic feminists. The peculiarity of Husein’s ideas in carrying the discourse of Islam and gender is the depth of Islamic classical literature in analyzing or counterarging arguments against gender inequalities in societies rarely shared by other feminists. It is considered necessary to know how Husein Muhammad reinterpreted verses of the Qur’an that were considered biased against women. Though his thoughts were widely opposed by the ‘ulama, Husein has given so much to the idea of defending and liberating women from oppression.


2017 ◽  
Vol 18 (4) ◽  
pp. 491-513
Author(s):  
LIV COLEMAN

AbstractUnder conservative Prime Minister Abe Shinzo, Japan has embarked upon a high profile ‘Womenomics’ foreign policy agenda to highlight Japan's official development assistance (ODA) contributions to women's empowerment worldwide. This paper examines the puzzle of why such an avowedly conservative government would pursue a feminist foreign policy agenda. The paper finds that Japan's Womenomics diplomacy cannot be explained simply by materialist or domestic political explanations, but is best understood as a strategic campaign stemming from elite concern about Japan's national identity and esteem about its status in the world. Through Womenomics diplomacy, Japan's Ministry of Foreign Affairs attempts to construct Japan as a leader on women's rights and gender equality in response to the twin stigmas of Japan's treatment of wartime ‘comfort women’ and perennial low rankings on international indexes of gender equality.


Author(s):  
Kristen P. Williams

The traditional/mainstream international relations (IR) study of foreign policy has primarily focused on state behavior in the international system, examining factors such as the influence of decision-makers’ attitudes and beliefs, regime type, domestic political actors, civil society, norms, culture, and so forth on foreign policy. Much of this research has neglected to address women and gender in the context of studying foreign policy actors, decisions, and outcomes. Given that women are increasingly gaining access to the political process in terms of both formal government positions and informal political activism, and recognition by the international community of women’s roles in peace and war, feminist international relations (IR) scholars have challenged the assumptions and research focus of mainstream IR, including the study of foreign policy. Feminist international relations (IR) scholars have shown that countries with greater gender equality have foreign policies that are less belligerent. How do we account for foreign policies that are explicitly focused on women’s empowerment and gender equality? The main questions motivating the research on feminism in foreign policy are as follows. Is there a gender gap between men and women in terms of foreign policy? If so, what explains the gender gap? Research shows that the evidence is mixed—for example, men and women often agree on foreign policy goals and objectives, but sometimes differ on what actions to take to achieve those goals, primarily whether to use force. In considering where the women are in foreign policy, scholars examine women’s representation and participation in government, as gender equality is related to women’s representation and participation. While an increasing number of women have entered formal politics, whether as heads of state/government, cabinet and ministerial positions, and ambassadorships, for example, women remain underrepresented. The question also arises as to whether and how women’s participation and representation (descriptive and substantive representation) impact foreign policy. Does increased women’s participation and representation lead to a foreign policy focused on “women’s issues” and gender equality? Is a critical mass of women necessary for policies that promote gender equality and women’s empowerment? Finally, what does it mean to have a feminist foreign policy?


2021 ◽  
Vol 4 (3) ◽  
pp. 646-662
Author(s):  
Nida Farhani Mubarokah ◽  
Nisaul Hasanah ◽  
Uswatun Mahmudah

The Spread of the Western feminism movement in parts of the world including Indonesia has had a fairly risky impact on Indonesian society, especially among women. The influence of western feminism is the equalization of positions between men and women in all respects so that not women in Indonesia forget their nature as women both when they become daughters, wives, and mothers so that this often leads to conflict in the family that are contrary to Islamic teachings. This article aims to find the real concept of feminism in Islam. To obtain answers to these problems, the researchers used literature studies namely reviewing various scientific articles related to Western and Islamic feminism as well as reciting verses from the Quran related to equality of men and women. The result obtained from the study stated that the concept of feminism in Islam aims to make women knowledgeable and insightful and not narrow their space of movement. But not just standing alone without needing a partner or a man. Both are creatures of Allah who need each other and were created to perfect each other. In Islam, the nature of men and women is different and there is a nature that can only be done by men or women. Therefore, feminism in Islam only demands equality of rights such as the right to study, the right to work, and the right to a career, not demanding gender equality.


2012 ◽  
Vol 11 (2) ◽  
pp. 141
Author(s):  
Siti Ruhaini Dzuhayatin

Gender equality is a great desire of the world community. Measure of a country's development is the existence of gender justice. This principle is a process that ensures a balance between men and women in access and opportunities, participation in decision-making and control of development benefits. The existence of strong current in the international world coupled with the lack of readiness of the people of Indonesia, where the response is sluggish as evidenced by the birth of KKG bill was cause polemics. There is not a society that can spontaneously accept those values but are not always opposed to these values permanently.


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