By Naila Kabeer, Agneta Stark, Edda Magnus
The Nordic international locations have lengthy been visible as pioneers in selling gender equality. The booklet brings jointly students from the worldwide South and post-socialist economies to mirror on Nordic methods to gender equality. The participants to the e-book search to discover from a comparative viewpoint the imaginative and prescient, values, rules, mechanisms, coalitions of pursuits and political processes that aid to give an explanation for Nordic achievements on gender equality. whereas a few contributors explore the Nordic event in the course of the prism in their personal realities, others discover their very own realities throughout the Nordic prism. via slicing throughout general geographical obstacles, disciplinary barriers and the limits among idea and coverage, this ebook could be of curiosity to all readers with an curiosity in furthering gender equality.
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Extra info for Global Perspectives on Gender Equality: Reversing the Gaze (Routledge Unrisd Research in Gender and Development)
New York: Oxford University Press. United Nations Development Programme. 1999. Human development report 1999. New York: Oxford University Press. United Nations Development Programme. 2006. Human development report 2006. New York: Palgrave Macmillan. 2 The Transition to Mass Literacy Comparative Insights from Sweden and Pakistan Haris Gazdar INTRODUCTION This chapter argues that comparing Sweden’s transition to mass literacy with the experience of developing states such as Pakistan produces some useful insights into their respective historical processes of social development.
16 It is interesting to note that the types of religious and theological impulses that are thought to have contributed to mass education (and then social development) in Sweden have been present in various forms in Pakistan. Two of the essential features of the Lutheran movement—stress on individual knowledge of religion and piety, and the use of local languages—were present in different (sometimes opposing) strands of religious currents in Pakistan. Moreover, the “Islamic revivalists” of present-day Pakistan have much in common with the Lutherans of seventeenth-century Sweden.
The public sphere is the domain of males from across families and kinship groups. Females have only restricted access to the public domain, and that access too is regulated by the presence of males from their family. Non-family males have no access to the private domain. This gendered public–private division is not discrete but represents a continuum. The homestead is exclusively private, and the market might be exclusively public. But between the homestead and the market there are many other spaces that represent broader domains of association than the homestead—such as compound, locality, or village—which are accessible to women and men alike.