CHAPTER THREE. Methodology
CHAPTER THREE. The Law in Morocco “His Majesty Xxxx Xxxxxxx XX, may God glorify him - in order to illustrate his commitment to the policies of local democracy and participation, responds to the legitimate expectations of the Moroccan people, and emphasizes the shared will that unites the entire nation with its leader on the path of comprehensive reform, swift progress, and the strengthening of the Kingdom’s civilizational enlightenment - has insisted, may God protect him, on making the Moroccan family - based upon shared responsibility, affection, equality, equity, amicable social relations and proper upbringing of children - a substantial component of the democratization process, given that the family constitutes the essential nucleus of society” - Preamble of the 2004 Moudawana Overview The first mechanism through which legal systems can restrict women’s rights is the existence of unjust and discriminatory laws. Morocco is an important case study of this mechanism for several reasons. For one, Morocco is frequently cited as a model for progressive reform in the Arab world. Over the course of his reign, Xxxxxxxx XX has ensured free and fair elections, fostered a multiparty political system, and released a multitude of political prisoners. International organizations and governments around the world view Morocco as a true supporter of women’s equality as it compares to other Arab states. The U.S. State Department frequently praises Morocco’s Moudawana reforms and parliamentary gender quotas.72 Secondly, Morocco ratified the Convention for the Elimination of All Forms of Discrimination against Women (CEDAW) in 1993. CEDAW is a comprehensive document defining equality between men and women, as well as detailing how gender equality can be achieved. However, in spite of these factors, Morocco’s performance in gender development is not among the best in the Middle East and North Africa (MENA)– an arguably low bar. This phenomenon suggests that there may be a large discrepancy between the policies the government establishes and the successful implementation of the law. In 72 Xxxxxxxx Xxxxxxxxx, “The 2004 Morocco Moudawana Reforms: Outcomes for Moroccan Women”, 2013. this section, I first detail the evolution of the Personal Status Code, from the French Protectorate of Morocco to the 2004 reforms. Then, I discuss the reforms made to marriage law and divorce law, with references to specific articles from the Moudawana. I conclude that while the new Code drastically reduces the l...
CHAPTER THREE. The purpose of this chapter is to delineate the shared and dissimilar characteristics of riot grrrl and the third wave of feminism. While riot grrrl is a subcultural movement that features a strong musical component, much of the philosophical construction of and participation in riot grrrl is through zines. These zines provide a more holistic view of the movement than the analysis of either riot grrrl lyrics or popular interviews with prominent riot grrrl musicians. In keeping with the central ideologies of riot grrrl, the analysis of zines respects the idea that riot grrrl is a movement without leaders or a central hierarchy, and that while the theoretical and philosophical production of riot grrrl musicians is an essential aspect of the movement, that it should not be considered more important or a better representation of riot grrrl than the zines and their authors. As discussed in the first chapter, zines as a literary and visual form are the product of numerous cultural movements. Zines that are produced within a specific cultural context reflect the characteristics of zines in general and those that are singular to the movement with which they are associated. The zines produced by riot grrrl authors include several characteristics that may be foreign to some readers; this introduction is intended to familiarize the reader with these techniques before engaging with the zines in a critical manner. Because zines are independently produced they do not conform to many of the standards used by the publishing industry. In a description of punk zines of the 1970s, theorist Xxxx Xxxxxxx describes characteristics that are also present in riot grrrl zines, namely the proliferation of “swear words,” as well as “typing errors and grammatical mistakes, misspellings and jumbled pagination.”178 In addition, riot grrrl zine authors frequently employ the second wave feminist practice of spelling “girl(s),” “woman,” “women,” and “female” in non-traditional ways. According to Xxxxxxx Xxxx, Xxxx Xxxx (the drummer of Bikini Kill) was the first to employ the spelling “grrrl” in reference to the zines being published prior to the emergence of the riot grrrl movement.179 Vail’s spelling was both “parodying the way some ‘70s-era feminists spelled ‘womyn’ and conveying a playful energy.”180 While Vail’s initial spelling was a caricature of second wave techniques, many zine authors use alternative spellings for both “girl” and “woman.” These spellings include grrrl, grrl, gurl,...
CHAPTER THREE. The Legislative Council
CHAPTER THREE. Did Aurangzeb ban music? The reign of Aurangzeb is infamous in popular music history. . . as a time when musical activity was ruthlessly suppressed by this fundamentalist ruler. ~ Allyn Miner1 There is no safer way to blacken a person’s reputation in the estimate of following generations than to attribute a wanton holocaust of wasted beauty to him. ~ Antonia Fraser on Oliver Cromwell2 Introduction It was towards the end of my research in India in 2001 that news began to filter in of the Taliban’s determination to obliterate the two ancient statues of the Buddha carved into the cliffs above Bamiyan, Afghanistan. The international condemnation that ensued was immediate, enormous, and surprisingly unified, including an attempt at intervention by leading Islamic jurists from al-Azhar University in Cairo (Times of India, 19/03/2001). In defiance of world opinion, the Taliban destroyed the statues in unswerving obedience to their narrow definition of the sharı‹‘a law. Virtually overnight the Bamiyan Buddhas became a powerful exemplar of the vulnerability of cultural heritage to hostile religious ideology empowered by the state. At the time I thought it somewhat ironic that a world so unmoved by the plight of thousands of Afghan refugees streaming into Pakistan to escape the worst famine in years could become so impassioned about the fate of two carved stones, however irreplaceable. But the reasons were bigger than that, more visceral; emotional and symbolic. Reading the world’s liberal media, it was as if the soul of humanity, embodied in its cultural expressions, had been permanently violated by an almost incomprehensible act of vandalism. What intrigued me about the reaction of the Indian press and political bodies was how closely this event in Afghanistan seemed tied up with issues of Indian national 1 1993: 76.
CHAPTER THREE. Methods Questionnaire formulation A structured, close ended questionnaire was prepared based on the local knowledge of the experts and from other similar study which was conducted by the Xxxxxx Center in Guatemala. However, major modifications were to it made since we did not expect the two communities to think similar way. Pre-testing of the questionnaire also helped us confirm our thoughts. The questionnaire prepared was then administered to the households in the sample by a trained interviewer, focused on specific aspects of knowledge, attitude and practice in PTS areas of previously onchocerciasis endemic areas. We also compared the responses from individual household level questionnaires with the beliefs from the community representatives by holding community meetings. Questionnaire was developed between March- April 2016. Pre-testing was done in Wambabya- Rwamarongo foci in April 2016. Following the pre-testing, adjustment to the questionnaire was done in early May, and data collection was done between May to July, 2016. Main focus areas of the questionnaire were a) knowledge and experience of onchocerciasis; b) treatment- Ivermectin and vector elimination efforts (Knowledge and participation;c) PTS and key health education messages (Effectiveness of PTS education);d) the presence or absence of flies or crabs (Confidence or skepticism about elimination); e) other benefits of Ivermectin beyond onchocerciasis elimination (its influence in spite of good knowledge of onchocerciasis elimination);and f) knowledge of onchocerciasis in any areas beyond the focus in question Pre-testing the questionnaire After preparing our questionnaire, we piloted it in in Hoima district, Wambabya-Rwamariongo focus, an isolated focus which had recently achieved elimination. Comments from the piloting were included. Below are lists of comments we got from the pilot test of the first draft questionnaire (Annex 2. Survey questionnaire). Additionally, during our exercise we learned by only changing the order of the questions, respondents found it easier to answer or give consistent answers. Study Areas The study was conducted in three previously onchocerciasis endemic foci of Uganda. Mt Elgon foci which is found in the eastern part, Imaramagambo foci which is found to the west surrounded by Imaramagambo forest, and Kashoya-Kitomi foci, surrounded by the Kashoya- Kitomi forest, also found in western Uganda (Map1).
CHAPTER THREE. Appreciating Religion as a Health Asset: The Turn to Religion in an HIV-Infected World Chapter three provides a review of the literature in which a turn to religious entities as allies can be clearly seen. Two related reasons for this turn are discussed: the recognition of religion as relevant and the identification of religion as a health asset. As in chapter two, the contemporary response to the HIV pandemic is employed as a lens through which the intentional turn to religion can be observed. Drawing from the academic and xxxx literature—governmental reports, white papers, and meeting notes— as well as my own participation in structured interdisciplinary religion and public health conversations, I show that the partnerships being cultivated between religion and public health are predicated on a re-assessment of the potential value of certain religious activity. After showing the reasons for the turn to religion, the second half of the chapter evaluates the viability of the concept of religious health assets as justification for the turn to religion, asking does the religious health assets framework capture fully the activity of religious entities in response to HIV and AIDS?
CHAPTER THREE. Research Methodology The present study aims to answer the following research questions:
CHAPTER THREE. Methodology DESIGN To examine the relationship between transnationalism, cosmopolitanism, and national identity, I conducted a mixed method, longitudinal study utilizing surveys and in-depth interviews. The quantitative and qualitative components of the study serve different purposes. Because there is little information on transnationalism and cosmopolitanism in terms of whether individuals apply these constructs to themselves, and what it means to describe oneself as transnational or cosmopolitan, Chapters 4 and 5 are both descriptive and exploratory. In these chapters, I use quantitative data to determine characteristics that are associated with transnational and cosmopolitan identity change (measures described below). Then, I use the qualitative data to explore what transnationalism and cosmopolitanism mean to participants, and why individuals who identify as such do so. After describing what kinds of participants identify with transnationalism and cosmopolitanism, and what these constructs mean, in Chapter 6 I turn to the effects of transnationalism and cosmopolitanism on national identity. The quantitative data allow me to determine how transnationalism and cosmopolitanism affect the intensity of an individual’s national identity, and how these effects change over time. In this chapter, I use the qualitative data to explain why transnationalism and cosmopolitanism affect national identity in this way. To achieve these purposes, I collected data at three time points. Figure 1 illustrates the research design. The first data collection point consists of a surveys approximately one month before participants left their host countries (Time 1), followed by surveys and interviews at approximately one month (Time 2) and six months (Time 3) after they repatriated.10 [Figure 1 about here]
