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Women in Kiribati are women who live in or are from the atoll nation of Kiribati. The role of Kiribati women is described in the publication Kiribati, A Situation Analysis of Children, Women and Youth (2005) as "largely defined by her age and marital status". Prestige is inherent to the married Kiribati woman, but she is considerably under the authority of her husband. [1]
In general - and despite the changing trends in Kiribati society - women are often treated as "subordinate to men". By tradition, Kiribati women can inherit and own land. However, they "usually still have less access to modern type of resources". But is a growing number of female Kiribati people who participate in skilled work, professional jobs, and governmental roles. To safeguard the reputation of Kiribati women, traditional restrictions apply, particularly values that are related to chastity. The responsibility of the women of Kiribati in household includes cooking meals, cleaning, infant care and welfare of the family. As figures in a Kiribati village, their social responsibilities and obligations - according to the so-called unimane - include meeting the buknibwai or "village shares", composed of sharing portions of "food, money and entertainment-related activities" to other villagers. For the community, women are responsible for producing "cash and traditional goods", and also includes fund-raising activities for the church. [1] 50% of Kiribati's workforce are composed of women. [2]
In Kiribati politics, UN Women stated that 4.3% of parliamentary seats are held by female politicians. [2]
Youth is the time of life when one is young. The word, youth, can also mean the time between childhood and adulthood (maturity), but it can also refer to one's peak, in terms of health or the period of life known as being a young adult. Youth is also defined as "the appearance, freshness, vigor, spirit, etc., characteristic of one, who is young". Its definitions of a specific age range varies, as youth is not defined chronologically as a stage that can be tied to specific age ranges; nor can its end point be linked to specific activities, such as taking unpaid work, or having sexual relations.
An internally displaced person (IDP) is someone who is forced to leave their home but who remains within their country's borders. They are often referred to as refugees, although they do not fall within the legal definitions of a refugee.
A humanitarian crisis is defined as a singular event or a series of events that are threatening in terms of health, safety or well-being of a community or large group of people. It may be an internal or external conflict and usually occurs throughout a large land area. Local, national and international responses are necessary in such events.
A double burden is the workload of people who work to earn money, but who are also responsible for significant amounts of unpaid domestic labor. This phenomenon is also known as the Second Shift as in Arlie Hochschild's book of the same name. In couples where both partners have paid jobs, women often spend significantly more time than men on household chores and caring work, such as childrearing or caring for sick family members. This outcome is determined in large part by traditional gender roles that have been accepted by society over time. Labor market constraints also play a role in determining who does the bulk of unpaid work.
A human rights defender or human rights activist is a person who, individually or with others, acts to promote or protect human rights. They can be journalists, environmentalists, whistleblowers, trade unionists, lawyers, teachers, housing campaigners, participants in direct action, or just individuals acting alone. They can defend rights as part of their jobs or in a voluntary capacity. As a result of their activities, human rights defenders (HRDs) are often subjected to reprisals including smears, surveillance, harassment, false charges, arbitrary detention, restrictions on the right to freedom of association, physical attack, and even murder. In 2020, at least 331 HRDs were murdered in 25 countries. The international community and some national governments have attempted to respond to this violence through various protections, but violence against HRDs continues to rise. Women human rights defenders and environmental human rights defenders face greater repression and risks than human rights defenders working on other issues.
The First Lady of Chile is the title for the wife of the president of Chile, who is traditionally responsible for directing and coordinating activities in the social field of the presidency and also accompany the president in ceremonies or official activities, for example, on state visit. Although not an official title, it is widely used in formal protocol and has been used in some decrees.
The role of women in the Philippines is explained based on the context of Filipino culture, standards, and mindsets. The Philippines is described to be a nation of strong women, who directly and indirectly run the family unit, businesses, government agencies and haciendas.
Youth mainstreaming is a public policy concept. The Commonwealth of Nations describes it in this context:
National youth development is often the sole responsibility of the government ministry or department where the youth portfolio lies, whereas youth issues should be mainstreamed across various sectors and line ministries such as health, finance, economic development, housing, justice, foreign affairs, education, and agriculture.
There have been several studies concerning women in Ethiopia. Historically, elite women in Ethiopia have been visible as administrators and warriors. This never translated into any benefit to improve the rights of women, but it had meant that women could inherit and own property and act as advisors on important communal matters. As late as the first part of the 20th century, Queen Menen, consort of Emperor Iyasu IV, had a decisive role in running the Ethiopian Empire. Workit and Mestayit regents to their minor sons have been held responsible for their provinces. They owed their rights to landed property because of a special type of land tenure that expected tenants to serve as militia to overlords, irrespective of gender. In 1896, Empress Tayetu Betul, wife of Emperor Menelik II, actively advised the government and participated in defending the country from Italian invasion. Prominent and other landowning women fought against the second invasion in 1935–41. With the assistance of European advisors, women in the ensuing period were kept out of the army and politics, even as advisors. Instead, they were restricted to family and household work of raising children and cooking. With a steady increase in female representation in education, they have started to undertake nursing, teaching, and other similarly supportive roles. Over the 2018–2019 period, their gradual participation in state politics has been increasing at a steady pace.
The status of women in Nepal has varied throughout history. In the early 1990s, like in some other Asian countries, women in Nepal were generally subordinate to men in virtually every aspect of life. Historically, Nepal has been a predominantly patriarchal society where women are generally subordinate to men. Men were considered to be the leader of the family and superior to women. Also, social norms and values were biased in favor of men. This strong bias in favor of sons in society meant that daughters were discriminated against from birth and did not have equal opportunities to achieve all aspects of development. Daughters were deprived of many privileges, including rights, education, healthcare, parental property rights, social status, last rites of dead parents, and were thought to be other's property and liabilities. In the past century, there has been a dramatic positive change in the role and status of women in Nepal, reducing gender inequality. While the 1990 Constitution guaranteed fundamental rights to all citizens without discrimination on the basis of ethnicity, caste, religion, or sex, the modernization of society, along with increased education of the general population, have also played an important role in promoting gender equality. The roles of women have changed in various ways in the modern Nepalese society.
Traditional gender roles among Native American and First Nations peoples tend to vary greatly by region and community. As with all Pre-Columbian era societies, historical traditions may or may not reflect contemporary attitudes. Gender roles exhibited by indigenous communities have been transformed in some aspect by Eurocentric, patriarchal norms and the perpetration of systematic oppression. In many communities, these things are not discussed with outsiders.
Traditionally, women in Hong Kong have been situated within the context of Chinese family and society, in which they were treated the same as Mainland women or Taiwanese women. However, there are cultural differences between Mainland Chinese citizens and citizens of Hong Kong. During the British colonial period, the emergence of Western culture created a mix of traditional Chinese culture and Western values. This created a unique culture of Hong Kong. Along with the rapid economic and social development of Hong Kong since the end of the Second World War, there has been a significant improvement in the social status of women. However, the male-dominant social structure still persists in some aspects of women's lives.
Women in Singapore, particularly those who have joined Singapore's workforce, are faced with balancing their traditional and modern-day roles in Singaporean society and economy. According to the book The Three Paradoxes: Working Women in Singapore written by Jean Lee S.K., Kathleen Campbell, and Audrey Chia, there are "three paradoxes" confronting and challenging the career women of Singapore. Firstly, Singapore's society expects women to become creative and prolific corporate workers who are also expected to play the role of traditional women in the household, particularly as wife and mother. Secondly, Singaporean women are confronted by the "conflict between work and family" resulting from their becoming members of the working population. Thirdly, Singapore's female managers are still fewer in number despite their rising educational level and attainments when compared to male managers.
Women in Cambodia, due to the influence of the dominant Khmer culture, are traditionally expected to be modest and soft-spoken. They are to be well-mannered, industrious, and hold a sense of belonging to the household. It is expected that they act as the family's caregivers and caretakers, financial administrators, and serve as the "preserver of the home". As financial administrators, women can be identified as having household authority at the familial level. Khmer women are expected to maintain virginity until marriage, become faithful wives, and act as advisors to their husbands. Women in Cambodia have also be known as “light” walkers-- "light" walking and refinement of the Khmer women is further described as being "quiet in […] movements that one cannot hear the sound of their silk skirt rustling".
Gender analysis is a type of socio-economic analysis that uncovers how gender relations affect a development problem. The aim may just be to show that gender relations will probably affect the solution, or to show how they will affect the solution and what could be done. Gender analysis frameworks provide a step-by-step methodology for conducting gender analysis.
Sudan is a developing nation that faces many challenges in regard to gender inequality. Freedom House gave Sudan the lowest possible ranking among repressive regimes during 2012. South Sudan received a slightly higher rating but it was also rated as "not free". In the 2013 report of 2012 data, Sudan ranks 171st out of 186 countries on the Human Development Index (HDI). Sudan also is one of very few countries that are not a signatory on the Convention on the Elimination of All Forms of Discrimination Against Women (CEDAW).
Women in Somalia form a key part of Somali society, with clearly defined and important roles in the family and structure. This includes Somali women in Somaliland, a self-declared republic that is internationally recognized as an autonomous region of Somalia. From the time of Ismail Urwayni's proselytizing in 1890, until the Dervish State's defeat by British air bombardment in 1920, women in the strip of land from Jidali, Sanaag in the north, to Beledweyne in the south were referred to as Darawiishaad (plural) or Darwiishad (singular).
Women have been a vital part of history and culture in the geographic area known as Oceania today. Women in Oceania have diverse cultural identities which relate to the geography of the continent and the social structures of the people living there. Their evolution, culture and history coincide with the history of Oceania itself.
Women in Tuvalu continue to maintain a traditional Polynesian culture within a predominantly Christian society. Tuvaluan cultural identity is sustained through an individual's connection to their home island. In the traditional community system in Tuvalu, each family has its own task, or salanga, to perform for the community. The skills of a family are passed on from parents to children. The women of Tuvalu participate in the traditional music of Tuvalu and in the creation of the art of Tuvalu including using cowrie and other shells in traditional handicrafts. There are opportunities of further education and paid employment with non-government organisations (NGOs) and government enterprises, education and health agencies being the primary opportunities for Tuvaluan women.
Women in Vanuatu are women who live in or are from Vanuatu. This includes their education, healthcare, political, and economic information.
