Suchergebnisse

This article critiques the way in which three feminist authors reinscribe traditional liberal values when seeking new ways of thinking about the nation. It suggests that in rejecting affective or embodied metaphors, such as community or kinship, the authors fall into the trap of reinscribing values which have historically excluded women and ethnic or racial minorities from full participation in the polity. The article argues for a rejection of the affect/rationality model which underpins these arguments and suggests that new metaphors for the nation will emerge as those who have been excluded claim a place in the polity.

The French settlers who peopled Quebec during the seventeenth century were, by and large, detached individuals without kin in the New World. Of the 5,007 permanent settlers, only 661 (13%) had relations beyond the nuclear family amongst other settlers (Guillemette and Légáré 1989: Table 8). These figures suggest that for the majority of settlers kinship was not an important factor in the decision to migrate to New France.

Aspects of the practice of kinship in a Highland Scots community in nineteenth- century New Zealand are examined through archival and oral historical sources. Although the word clann does not appear in the written vocabulary of these settlers there is evidence that the extended family was central to settlement patterns and to support systems throughout the life course. It is further suggested that support extended to those beyond the circle of "close" kin to include friends, acquaintances, and others in need, especially when these were children. The study concludes that a biologistic model of kinship does not fit the evidence from Waipu and that the settlers had a wider and more fluid concept of appropriate people toward whom "kinship" could and should be practiced.

This article examines the structure and persistence of three large kin groups over five generations. These groups emigrated from Highland Scotland to Cape Breton, Canada, between 1800 and 1830 and subsequently to Waipu, in New Zealand, in the 1850's. They were characterised by extensive cousin and brother-sister exchange marriages, forms of marriage which, it is argued, were extant in Scotland in the last quarter of the eighteenth century. Brother-sister exchange marriages re mained very common in the first and second generation New Zealand-born, but cousin marriage occurred far less frequently in these generations. However, when the marriages of groups of cousins are examined, it is found that even apparently exogamous marriages commonly contributed to the formation of new, intensely inter-related kin groups. This article concludes that extensive kin ties provided a source of material and emotional support for emigrants facing dislocation and subsequent colonization.

Drastic changes in the career aspirations of women in the developed world have resulted in a new, globalised market for off-the-peg designer clothes created by independent artisans. This book reports on a phenomenon that seems to exemplify the twin imperatives of globalisation and female emancipation. A major conceptual contribution to the literatures on globalisation, fashion and gender, analysing the ways in which women's entry into the labour force over the past thirty years in the developed world has underpinned new forms of aestheticised production and consumption as.

This essay explores the construction of 'women' in New Zealand during the 1930s, when the social legislation of the First Labour Government was being formulated and enacted. It examines the documentation produced by the legislative process in relation to the autobiographical texts of John A. Lee and Mary Isabella Lee, arguing that there are parallel conflicts in each set of texts. There is a series of double movements: the offer of the state's protection to women is at the same moment a gesture of defence; 'women' are simultaneously constructed as 'helpless' and—not so overtly—as needing to be controlled. ; Peer Reviewed

This paper arises out of research on the New Zealand designer fashion industry. An unexpected success story, this export-oriented industry is dominated by women as designers, employees, wholesale and public relations agents, industry officials, fashion writers and editors, in addition to women holding more traditionally gendered roles as garment workers, tastemakers and consumers. Our analysis of the gendered globalization of the New Zealand fashion industry exposes a number of disconnections between women's positions in this industry and the literatures on globalization, clothing and fashion. We argue that the New Zealand designer fashion industry not only embodies new ways of working associated with the movement of first world women into the labour force, but its very success is underpinned by these changes. Our conclusion is that more work is needed to explicate links between globalization and first world women's entry into the labour force.

This essay explores the construction of 'women' in New Zealand during the 1930s, when the social legislation of the First Labour Government was being formulated and enacted. It examines the documentation produced by the legislative process in relation to the autobiographical texts of John A. Lee and Mary Isabella Lee, arguing that there are parallel conflicts in each set of texts. There is a series of double movements: the offer of the state's protection to women is at the same moment a gesture of defence; 'women' are simultaneously constructed as 'helpless' and—not so overtly—as needing to be controlled.