Widows

This article traces the plight of the widows of Scottish soldiers who participated in the Thirty Years' War. Contrasting a number of strategies the women used in two main contrasting legal systems (Dutch & Swedish), this article offers an alternative to the usual worn narrative that women were abandoned or had no agency. Indeed from the wives of generals to the common soldiers it is clear that women could rely on a combination of kith and kin structures and state and crown intervention to recover pensions and property. Some widows made the long journey to the state they petitioned to claim their rights, others returned home from abroad.

This is a pilot project for a much larger survey on the topic and the authors welcome feedback on it.

SUMMARY. INTRODUCTION. A. 1917 Code. B. Specifically Eastern Fontes of Religious Law, and of Canon 570 in Particular. C. Magisterial Development from the Second Vatican Council. D. 1990 CCEO c. 570. 1. Drafting of CCEO canon 570. 2. Consecrated widows in the panorama of Eastern consecrated life as established in the CCEO. 3. Structural analysis. 4. Exegetical analysis. E. Practical Considerations: The Scope of Particular and More-Particular Law. 1. Qualifications of eligible candidates for consecration. 2. Impediments to the consecration. 3. Requirements for a candidate’s consecration (e.g., formation, time of probation, etc.). 4. The liturgical rite of consecration. 5. Notation. 6. Relationship between the consecrated widow and the hierarch. 7. Apostolic duties of the consecrated widow within her eparchy. 8. Obligations and rights of the consecrated widow. 9. Transfer of the consecrated widow from one eparchy to another. 10. Separation from the state of consecrated widowhood. 11. Economic considerations. F. Comparison to 1983 CIC c. 604. 1. Structural comparison. 2. Exegetical comparison. 3. Omission or exclusion from the CIC? G. Conclusions. BIBLIOGRAPHY. TABLE OF CONTENTS OF THE COMPLETE DOCTORAL DISSERTATION.

An intriguing point of disagreement is evident among recent commentators on Mark 12:41-44 as to how we should understand the poor widow’s offering, whether as a positive or negative image. The crucial issue, raised for the first time by A.G. Wright, is a proper grasp of the immediate narrative context of the poor widow’s story, which in his case produced the lamentable reading of widow’s “deed.” Nevertheless, by widening the immediate narrative context and reading the account within the larger Markan framework, the interpretative ambiguity disappears. The widow is presented to Jesus’ disciples, and to the readers of the Markan story, as a positive example of self-denial motivated by faith, love and devotion toward God. Thus, she not only stands as a symbol of the faithful remnant of Israel, but, most importantly, presents a picture of Jesus’ own self-offering on the cross.

Dünyanın pek çok yerinde karşımıza çıkan dulluk sorunsalı, Hint kadınları için bir hayatta kalma mücadelesi adeta. “Hindistan'ın dulları“ meselesini yüzyılın buhranları çerçevesinde inceleyen araştırmacı Zeynep Yaşar, bu çalışmada dulluk meselesini, Hindistan kast sistemini, Antik Hint ritüelleri (Sati / Jahudar) ile yüceltilen kadın imajı perspektifini ve bu ritüellerin yasaklanma mücadelelerini, Kerala’lı Nangeli ve kocası örneğinden başlayarak Şukasaptati ve Tutiname gibi masallarda Hint Kadın imajını, tarihsel boyutuyla kuramsal olarak ve tanıklıklar üzerinden inceliyor.

Titiz bir saha çalışması olarak ortaya çıkan bu kitapta “dulların şehri” Vrindavan ve “gidecek yeri olmayanların şehri” Varanasi'ye yolculuk eden, Tanrı Krişna’ya dua ederek ölüm gününü bekleyen kadınların hikâyelerini kendi ağızlarından dinleyecek, Hint araştırmacıların kitap için kaleme aldığı makale ile ülkenin çeşitli bölgelerindeki dulluk sorunsalına  farklı pencerelerden bakacaksınız.

https://kopernikkitap.com/hindistanin-dullari-ve-kadin

The topic which I have taken for my term paper is about the depiction of wives and widows in Bankim Chandra Chatterjee novels Krishnakanta will, Bishabriksha, Devi Chaudhrani and Indira. I am mainly focusing on the way how Bankim is writing about the condition of women in contemporary Bengali society and at the same time also describing the conflict between their personal desires and social expectations.

In the rural communities of coastal Brittany, women’s mourning rituals and objects dealt in particular and local ways with loss of life and social change. Grieving widows were insulated from unwanted gazes by heavy black cloaks clasped with silver buckles. Bodies lost at sea or buried abroad were mourned on the remote island of Ouessant via the ritual substitute of a waxen proella cross.  Material traces of lives, fragments of wedding costumes, locks of a dead child’s hair, and other loaded apotropaic and symbolic items were collected and displayed in marriage globes. Elaborate domestic altars in coastal homes were the meeting place of private loss and global travel: beside the marriage globes sat exotic colonial souvenirs and images of local saints. The dramatic, melancholic and seemingly archaic nature of these mourning practices was the subject of many literary and visual representations. In the wake of the Great War, the image of the grieving Breton widow became the subject of public memorials as an ideal secular icon of collective mourning and her ritual objects have come to stand for a lost pre-war local particularity of the experience of loss itself.

The anti-imperial uprisings, the warlord power struggle, the War of Resistance, and the Chinese Civil War took twenty to thirty million lives. Half of the casualties were civilian. Republican China, not unlike the Union government during the American Civil War and the European states during the First World War, began to manage the war dead. My dissertation, titled “The Sovereignty of the War Dead: Martyrs, Memorials, and the Makings of Modern China, 1912-1949,” examines Republican China’s effort to collect, commemorate, and compensate military and civilian dead in the first half of the twentieth century. I analyze how various government policies, such as the construction of martyrs’ shrines in every county, the tracking of casualties by locality, the compilation of martyrs’ biographies, and the distribution of gratuities to families of the war dead, contributed to the processes of state-building and nation-making in China and shaped China’s social and cultural institutions in most profound ways. The toppling of the Manchu ruling class and the Confucian-educated elites did not lead to the construction of China as a nation of equal citizens. Republican China instead developed new political hierarchies through the promulgation of different regulations for compensating revolutionary predecessors, Party members, servicemembers, and bureaucrats, and their families exclusively. Conflicts of the unprecedented scale prompted the Nationalist state to extend its constituency by broadening the criteria for martyrdom to include civilians and pledging to provide for qualified bereaved family members. In exchange for recognition and compensation, family members had to demonstrate not only their allegiance to the party-state, but also their compliance to the moral codes prescribed by the state. As for the dead, their spirits dwelled in government-mandated Loyal Martyrs’ Shrines (zhonglie ci), where the living performed a combination of traditional and modern rituals to memorialize their untimely departure.

My dissertation advances our understanding of violence in the modern age. In twentieth-century China, conflicts were viewed as rational political choices, inevitable in the modern age, and inseparable from human experience, laying the rhetorical ground for further violence. Examining the changes in compensation and commemoration law from the 1910s to 1940s, I demonstrate that two processes – the bureaucratization of death (the construction of deaths with numbers and formulaic narratives) and the civilianization of war (increased presence of civilians in war as victims, supporters and penetrators) – contributed to the routinization of violence in postwar China. Political struggles from the 1950s to the present testify to how wars of earlier decades have normalized death in the cultural, social, and economic realms. Furthermore, I propose that the dead have sovereignty as their oft-perceived formidable power in the afterlife necessitates that political, social, and cultural institutions develop the means to control the way by which they are remembered. The sheer number of the dead, the eerie specter of their wronged souls, and the multiplicity of their memorialized identities upset the core of human existence.

This study explores the marital satisfaction among widows and widowers, and the implications of these to their desire of remarrying. Analyses are based on the triangulation method such as two sets of quantitative methods and a qualitative method. Due to respondents' availability thirty (30) respondents used in this study. Widowed men and women has the same level of marital satisfaction however widowers has to have the possibility to remarry than widows who have shown to be more focused with their responsibilities with their children. This study also had shown Age and the Period of being widowed as a great factor why widows and widowers do not consider remarriage. The study also revealed that most widows viewed remarriage and re-partnering as a responsibility. And also the common transitions happened after widowhood. The study had shown not only the financial changes but also the emotional changes had been experienced by most widows and widowers.

This article explores the role of women's inheritance and ownership of property in urban Senegal. It shows how being able to inherit and own property promotes the economic and emotional security of widows and their children in urban areas, and discusses the challenges posed by legal pluralism in working on poverty alleviation and social protection in the city.

The phenomenon of barbaric widowhood rites practices within traditional communities has severely retarded gender equality development perspectives between men and women within such societies. A widow suffers much from psychological and physical damages in health and well-being because of the unfortunate loss of her husband and this severely deter the expected development potentials of most local women within concerned localities.
In order to address the issues at stake, the author highlights exemplary cases of cruel practices and reflects their negation to principles of the Universal Declaration of Human Rights; the Convention on the Elimination of All Forms of Against Women; and their rights to violence-free development.
Also pressing on the obligations of public authorities and the civil society towards protecting widows' and their orphan children, the book serves as an important rights based resource to widows empowerment and freedom towards their inherent human dignity.

By amending discriminatory laws and practices related to the treatment of widows in Africa, widows can gain new rights based on evolving international human rights standards on equality. In Nigeria, both common law and statutes perpetuate discrimination against widows by subjecting them to dehumanizing treatment. The current laws ignore the deep social changes that have been present in Africa since the onset of colonialism. Due to the piecemeal way in which African legal systems were constructed, patently discriminatory laws are routinely upheld by the courts. This is done despite constitutional provisions espousing the principles of equality and non-discrimination, thereby creating tension between protecting rights and preserving the culture.
    Generally, Nigerian widows are disinherited and required to observe prescribed, and often humiliating, burial rituals after the death of their husbands. Widows hesitate utilizing the formal justice system because they are afraid of being viewed as greedy and willing to reject long-standing customs. Despite the advances in African human rights, a majority of African women remain disadvantaged due to their reluctance to take on the legality of widely accepted social practices. Customs have begun to change, but only when a traditional ruler has been insistent on change. However an effective reform strategy requires comprehensive changes in both law and societal attitudes, as well as a more concerted effort by the women themselves. In order to stop discriminatory and humiliating practices, African widows must overcome centuries of myth, superstition, and male-shaped ideology by actively combating these injustices alongside proponents of human rights and women's rights.

Northern European and Spanish Paintings before 1600 in the Art Institute of Chicago. A Catalogue of the Collection, by Martha Wolff, Susan Frances Jones, Richard G. Mann and Judith Berg Sobré, with contributions by Ilse Hecht, Peter Klein, Cynthia Kuniej Berry, and Larry Silver, Yale University Press, 2008, pp. 218-21

Di Enrekang dalam satu semister Januari-Juli, 2017, sudah ada 125 perempuan resmi jadi janda yang hampir semuanya berstatus penggugat, (data media cetak di Makassar, 28/7/2017). Padahal hidup bersuami adalah jalan menambah kualitas ibadah dan menumpuk saham akhirat. Begitu pula, seorang lelaki beristri akan lebih nyaman dalam hidupnya, serta mampu mengatur keuangan secarabijak dibandingkan dengan hidup membujang hampa makna.

This paper discusses the differences and similarities between three expressions that show up in Homer’s Iliad Book II: ἄλοχοι καὶ νήπια τέκνα (136), παῖδες νεαροὶ χῆραί τε γυναῖκες (289), and νήπια τέκνα (311). I submit that the first and third expressions have a connotative meaning that is determined by traditional epic themes. However, I argue that the second expression is linked to Andromakhe’s role in the Iliad, and the traditionality of its meaning cannot be asserted. The Iliad that results from my reading is a poem whose meaning depends on reconstructing the traditional knowledge present in its diction and shared by narrator and audience, but also presupposes the development of a particular plot ― and consequently of particular phrases ― designed by its monumental poet.

La place des veuves au XIXe siècle est réglée par le droit et des usages, faisant de celles-ci des personnages relégués dans les marges de la société. Cette relégation n’est cependant ni complète ni définitive mais est subordonnée à la capacité de ces femmes à trouver un nouvel époux ou/et à posséder un bien suffisant à leur subsistance. Ce statut de semi-relégation, en outre évolutif, leur est accordé moyennant une conduite stricte et surtout très normée : la veuve doit faire montre d’une moralité impeccable, se tenir en retrait des choses plaisantes, se vêtir en conséquence, se consacrer à l’éducation de ses enfants, ne pas avoir de prétentions sexuelles et entretenir le souvenir du défunt. Cela dit, les prémices des mouvements d’émancipation ainsi qu’une évolution générale des mentalités commencent à modifier le périmètre social des veuves, quand bien même les contraintes qui leur sont imposées n’ont jamais été aussi fortes . Mœurs et représentations collectives influent sur une iconographie des veuves qui n’est pas une mais plurielle : les veuves des peintres officiels ne sont pas celles des tenants de la modernité, pas plus que celles des illustrateurs de livres précieux ou des dessinateurs de presse. Si ces créateurs évoluent devant un arrière-plan commun de traditions religieuse et profane, le genre qu’ils choisissent et le lieu où ils exercent déterminent leurs œuvres plus encore que leur individualité créatrice, tandis que certains événements, les guerres notamment, mais aussi des faits divers génèrent de nouveaux types de veuves. Cet article se propose d’identifier les types structurant l’iconographie des veuves dans la peinture du XIXe siècle ; de déterminer leur dépendance aux représentations collectives et de dresser un bilan différentiel avec l’illustration précieuse et l’iconographie populaire ; de voir enfin quelle part de cet héritage est délaissée, reprise ou exacerbée au XXe siècle

Reflecting global development and gender equality needs for women’s empowerment at all levels, customary practices in localities still remain a major hurdle. Meanwhile public authorities stay adamant to effect significant changes in the domain especially with respect to women who lost their husbands, time is evolved enough for these victimized widows to emancipate and rise to defend their rights for both socioeconomic and political empowerment within their community setups. 
To address the poor and degradable nature of the rural widow’s status facing barbaric widowhood rites practices, this practical manual explains the what, who, why, where and when measures for the community widow towards ascertaining a self-sustaining and rights-based community support opportunities for her empowerment.
It also targets effective structural changes upon widows’ traditional personalities through widowhood advocacy group activities and networks to ensure accountability measures on perpetrators

The death of a husband had adverse economic effects for the majority of Victorian women, but for working-class mothers the threat of destitution was an almost inevitable feature of widowhood. Widows, with some restrictions, were entitled to outdoor relief under the Poor Law Amendment Act (1834), and they comprised the largest group of adult paupers outside of the workhouse well into the early twentieth century, outnumbered only and always by their children. Able-bodied widows therefore presented crucial opportunities for poor law officials in the quest to minimise outdoor relief and make significant reductions in welfare spending. Focusing particularly on the 1830s, 1840s, and 1870s (the first decade of the so-called crusade against out-relief), this article examines the competing discourses of deservingness and deception that dominated the representations and treatment of able-bodied widows in poor law legislation, orders, reports, and parliamentary debates. An uneasy combination of sympathy and suspicion shaped officials' treatment of these women, rendering them ambiguous figures in the dominant dichotomy of the deserving and undeserving poor, potential drains on the economic prosperity of the state, threats to the nuclear family, and, by extension, a danger to the nation's moral core. These discourses, I suggest, reflect a wider ideological unease with and attempts to mitigate and police the widow's exceptional social status in Victorian Britain as a woman with sexual experience, potential economic independence, yet no male guardian.

This is a pdf of the the Accepted Manuscript of the article.

This study explores the marital satisfaction among widows and widowers, and the implications of these to their desire of remarrying. Analyses are based on the triangulation method such as two sets of quantitative methods and a qualitative method. Due to respondents' availability thirty (30) respondents used in this study. Widowed men and women has the same level of marital satisfaction however widowers has to have the possibility to remarry than widows who have shown to be more focused with their responsibilities with their children. This study also had shown Age and the Period of being widowed as a great factor why widows and widowers do not consider remarriage. The study also revealed that most widows viewed remarriage and re-partnering as a responsibility. And also the common transitions happened after widowhood. The study had shown not only the financial changes but also the emotional changes had been experienced by most widows and widowers.

This study deals with the situation of women who are self-sufficient in two African capitals (Dakar and Lomé). They are unmarried and are either tenants or owners of their homes. This phenomenon differs from one country to another. Results show that despite the delay of the age of the marriage in Dakar, self-sufficient young single women are still rare. Only 1 % of the women in Dakar are self-sufficient at the age of 23 versus 7 % in Lomé. In Dakar, it is not well perceived that young single women live alone. It goes against traditional fundamentals of the familial institution. The access to the marital and residential autonomy usually happens later on. At age 55, 57 % of the women in Dakar are in this situation. The majority of these women are widows. In Lomé, the situation is quite different. At the age of 25, more women in Lomé than in Dakar have known the marital and residential autonomy. For the youngest generation, 20 % of the women have already known a period of autonomy versus 4 % for the women in Dakar. This difference can be explained by the fact that in Togo, more social value is given to women’s paid work. Also, in Lomé and not in Dakar, marriage does not mean that the husband is solo liable to take care of the needs of the household. In these conditions, either as a married or single woman, living in a home and being financially responsible for it while working, is an easier situation to deal with for women in Lome.
Cette étude s’intéresse à la situation des femmes qui se prennent en charge de manière autonome dans deux capitales africaines (Dakar et Lomé) : il s’agit des femmes non mariées qui sont locataires ou propriétaires de leur logement. Ce phénomène ne revêt pas les mêmes réalités d’un pays à l’autre. Les résultats de l’étude montrent que, malgré le recul de l'âge au mariage à Dakar, l'autonomie spontanée de jeunes femmes célibataires, reste un phénomène peu fréquent. Seulement 1 % des Dakaroises sont autonomes à l’âge 23 ans contre 7 % à Lomé. L’indépendance résidentielle des jeunes célibataires à Dakar est une situation d’autant plus mal perçue qu’elle peut se présenter comme un choix délibéré qui remet en question les fondements essentiels de l’institution familiale. L’accès à l’autonomie maritale et résidentielle se réalise principalement aux âges élevés. A 55 ans, ce sont 57 % des Dakaroises qui connaissent cette situation à un moment de leur existence. Dans ces conditions, il n’est pas surprenant que la majorité des femmes autonomes se trouvent être des veuves. À Lomé, les choses se posent en termes différents. A 25 ans, bien plus de femmes ont connu l'autonomie matrimoniale et résidentielle qu'à Dakar. Dans la génération la plus jeune, 20 % des femmes ont déjà connu une période d'autonomie contre 4 % à Dakar. Cette différence tient en partie au fait que la valeur sociale accordée au travail rémunéré des femmes est plus prononcée au Togo. En outre, contrairement à l’idéal prôné à Dakar, le mariage, n’est pas vécu à Lomé comme l’occasion de laisser le mari subvenir seul aux besoins du ménage. Dans ces conditions, vivre dans un logement que l’on prend en charge tout en exerçant une activité est une situation bien plus facile à vivre pour les Loméennes, y compris pour les célibataires.

Due to the lack of priority for marriage registration among Indian families is very common. But unfortunately, the consequences of it, are being faced by women mainly. There are some suggested ways to address this issue, especially at the policy level...

"How can material culture studies offer new
perspectives on the study of late-19th-century art
in France? How can the work of contemporary
artists animate a collection of historical and
locally specific objects? This paper takes up these
questions by a close reading of an installation
in St.-Brieuc, along with the collections of
two ecomuseums in Brittany and several other
historical sites in terms of a politics of display and
commemoration. It further engages the collections
in a dialogue about historical sites, photographs
and paintings of religious ritual in late-19th-century
Brittany that focus upon everyday rituals of memory
and mourning."

In the context of intractable conflicts, women face the consequences of deaths and disappearances of their husbands at various levels. However, this may not be known or understood by each of those who share opinions about national safety and security. In the process of forming and propagating our judgments about political conflicts, it is important to reflect upon the extent of one’s knowledge about lives of people from conflict zones. This paper, through some of the narratives of women from Kashmir, urges readers to know more about the context of conflict instead of believing in assumptions that may have been promoted through popular media. This paper is based on my research that focused on resilience among women widowed due to conflict in Kashmir.

This study explores the marital satisfaction among widows and widowers, and the implications of these to their desire of remarrying. Analyses are based on the triangulation method such as two sets of quantitative methods and a qualitative method. Due to respondents' availability thirty (30) respondents used in this study. Widowed men and women has the same level of marital satisfaction however widowers has to have the possibility to remarry than widows who have shown to be more focused with their responsibilities with their children. This study also had shown Age and the Period of being widowed as a great factor why widows and widowers do not consider remarriage. The study also revealed that most widows viewed remarriage and re-partnering as a responsibility. And also the common transitions happened after widowhood. The study had shown not only the financial changes but also the emotional changes had been experienced by most widows and widowers.

This article offers a dialogical examination of 1 Kgs 17–19 that deconstructs traditionally accepted characterizations of Jezebel, Elijah, and the Widow of Zarephath. This study proposes that shifting emphasis from Elijah and Jezebel as polar opposites to a literary ménage à trois that involves all three characters makes it possible for the holy man to become a stranger and the strange women to become holy. The narrative tensions thus revealed question the validity of Israel's definitive identity markers. When reading the stories of Jezebel, Elijah, and the Widow of Zarephath in the Deuteronomistic History, clear-cut distinctions between ‘insiders’ and ‘outsiders’ continually collapse.