Equal Means Equal: Why the Time for an Equal Rights by Jessica Neuwirth

By Jessica Neuwirth

While the equivalent Rights modification was once first glided by Congress in 1972, Richard Nixon was once president and All within the Family’s Archie Bunker was once telling his feisty spouse Edith to stifle it. Over the process the subsequent ten years, an preliminary wave of enthusiasm ended in ratification of the period through thirty-five states, simply 3 wanting the thirty-eight states wanted via the 1982 closing date. a number of the arguments opposed to the period that traditionally stood within the approach of ratification have long gone the best way of bouffant hairdos and Bobby Riggs, and a brand new Coalition for the period was once lately organize to deliver the adventure and knowledge of old-guard activists including the power and social media abilities of a new-guard iteration of women.

In a sequence of brief, available chapters a number of key parts of intercourse discrimination well-known by means of the splendid courtroom, Equal capacity Equal tells the tale of the felony circumstances that tell the necessity for an period, besides modern situations within which women’s rights are compromised with out the safety of an period. overlaying themes starting from pay fairness and being pregnant discrimination to violence opposed to ladies, Equal capacity Equal makes abundantly transparent that an period will increase the lives of genuine ladies dwelling in the United States.

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Extra info for Equal Means Equal: Why the Time for an Equal Rights Amendment Is Now

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When I conducted the fieldwork in Jombang in 2003, several 46 WOMEN FROM TRADITIONAL ISLAMIC EDUCATIONAL INSTITUTIONS IN INDONESIA pesantrens in Jombang had already adopted this kind of leadership, for instance, several sub-pesantrens in Pesantren Tambak Beras were led by the descendants of Kiai Wahab Chasbullah. Kiai Nasir Abd. Fattah is the leader of Pesantren Putri al-Fatimiyyah, and Nyai Munjidah is also the leader of another sub-pesantren of Tambak Beras. In Pesantren Salafiyah Syafiiyah Seblak, the sons [in-law] and daughters [in-law] of Nyai Djamilah have assumed the collective leadership.

When a kiai dies, a nyai can replace him, although commonly nyais will restrict their activities to pesantren for girls. If the leadership role is taken over by her son, a nyai will become a respected ‘person to be consulted’ and will have symbolic authority as a nyai sepuh (senior nyai), sometimes addressed as mbah nyai (mbah means grandfather/ mother). Nowadays, the current generation of nyais has enjoyed a good formal education. Some nyais whom I observed and interviewed during my fieldwork in 2003, among them Nyai Abidah, Nyai Mahshunah, Nyai Ummu Salma from Jombang, Nyai Lily Nurkholida from Kediri, and Nyai Hasbiyah Hamid from Malang, are female figures from pesantrens who exercise a variety of models of leadership and agency.

By fostering the public image that gus inherit the spiritual attributes of their fathers, the kyai aim to legitimize their sons as their rightful successors. This is very important, because pesantren are simultaneously public institutions in the sense that they involve public interests, and the private property of the kyai. 47 In fact, the leadership of a pesantren will always end up in the hands of the kiai’s immediate family, whether consanguineal or affinal. The term of a leadership period is not limited, usually the successor will remain in this position until his death.

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