The Don and Helen New Zealand election 2005: A media a-gender?

The media uses the technique of framing to process and package information in order to make sense of the material and present a news ‘story’ which is accessible to the audience. International research reports demonstrate a consistent ‘gendered’ framing of media coverage. ‘Gendering’ refers to the highlighting of a person’s gender, when this is not particularly relevant to the context. Usually gendering involves seeing the male as the norm, and the female as the remarkable. In terms of the media and politics, this gendering includes the under-representation of women politicians, an emphasis on their appearance, marital and maternal status, and personality rather than the policies and issues of debate. More recently, however, there is evidence that in some contexts the media is becoming less overtly biased in its representation of women politicians. While there are still many ways in which women are presented differently from their male counterparts, there is also some evidence that an emphasis on gender is initiated by the party campaigns rather than being a result of media agenda-setting

Predicitive modeling, empowering women, and COVID-19 in South Sumatra, Indonesia

The Coronavirus disease (COVID-19) has spread to almost all provinces in Indonesia, including South Sumatra. Epidemiological models are required to provide evidence for public health policymakers to mitigate the virus. The aim of this study is: 1) to create a prediction model for COVID-19 cases in South Sumatra to help inform about public health policy and 2) to reflect on women’s experiences to provide solutions for mitigating the impact of COVID-19. This study uses quantitative and qualitative methods. A quantitative modeling approach called Susceptible–Infected–Recovered (SIR) model is used to predict COVID-19 cases in South Sumatra. The assumption used is that every four days, a doubling of COVID-19 cases is observed, with an average of 15 days for recovery. The sources of data are reports from the South Sumatra Provincial Government and the Ministry of Health of the Republic of Indonesia (MOH RI). Qualitative data are obtained through a feminist participatory action research project, which is focused on children’s experiences of COVID-19. Reflective analysis is conducted to develop insights into how to empower women with respect to mitigating COVID-19. Results show that COVID-19 cases in South Sumatra are still underreported, with only 5%–10% of the total estimated COVID-19 cases being reported. Modeling indicates that over 1,000 people had COVID-19 by the end of April, reaching over 150,000 by the end of May, and over a third of South Sumatra’s population is likely to be infected by the end of June. Multiple interventions are needed to reduce cases and flatten the curve. Women are key to flattening this curve and must be empowered to undertake actions from a familial base

Traditional body care of women in Madura Island

Most of Indonesian family systems adhere to the patriarchy system, in which the husband has the authority to make decision. It is also the case in Prenduan Village in Sumenep region in Madura Island. This research aimed to know how the body care in Prenduan women in Madura, and how the women’s view upon their body cares. It is interesting to see the point of view of women in Madura, whether they do it for themselves, or for the husbands. This is a qualitative research. We used in-depth interviews and observation to gather the data. We find that body care of Prenduan women in Sumenep, Madura Island has the purpose to make the husband happy and satisfied. For teenage girls, the purpose is for their health, and to prepare them so that they can function well in their family when they get married. They consider using traditional potion is better than those of modern medication made of chemical materials. The focus of the body care practice is the position of a woman as a partner, who is in the position to make the husband happy and satisfied, and also to take care of the family well, in which among the Madura women it is considered as an honor to have such role

Living in bubbles during the coronavirus pandemic: insights from New Zealand

This report presents initial research findings on the ‘social bubbles’ policy that the New Zealand government adopted as part of its strategy for curbing the spread of the novel coronavirus SARS-CoV-2. The concept of ‘the bubble’ proved effective at conveying the necessity of exclusive containment, while foregrounding the importance of mutual care and support that might stretch beyond a single household or home. It allowed New Zealanders who were isolated, vulnerable, or struggling to receive the care and support they needed. This success partly resulted from the strong emphasis placed on ‘being kind’ within the New Zealand government’s public narrative of the lockdown. Bubbles were expanded when it would keep people ‘safe and well’. There was high compliance with the mandate to keep bubbles exclusive, and the concept of exclusivity within an expanded bubble was generally – if not always – well understood. Adaptation to ‘the bubble’ as a new social form was not always straightforward, however, and bubble relationships could be strained by divergent risk perceptions, or differing interpretations of ambiguous guidelines. Moreover, some groups systematically found it harder to enjoy the full benefits of living in a bubble: people living in flatshare arrangements, co-parents living apart, recently arrived migrants and people who were active in the workplace. Once infection rates are sufficiently low and appropriate contact tracing infrastructures are in place, a social bubbles policy could be very effective in other countries, especially if concrete steps are taken to pre-empt some of the difficulties and inequalities that were evident in New Zealand

‘It has totally changed how I think about the police’: COVID-19 and the mis/trust of pandemic policing in Aotearoa New Zealand

In the initial phase of COVID-19, Aotearoa New Zealand was internationally praised for its pandemic response that included lockdowns to control the spread and work towards elimination. Community compliance with control measures was thus essential when pursuing elimination as a policy. Using a mixed-methods approach, we sought to explore whether New Zealand Police (NZP) were trusted to police the lockdown rules at Levels 4 and 3. We analyzed 1,020 survey responses comparing trust among respondents who had been stopped by NZP over the lockdown rules (contacts) with those who had not (non-contacts). We found that both contacts and non-contacts expressed greater trust in NZP to enforce the Level 4 than the Level 3 rules; contacts expressed less trust in NZP to enforce the lockdown rules than non-contacts; contacts perceived NZP more heavy-handed than non-contacts; contacts perceived NZP as only somewhat procedurally just and feeling somewhat encouraged to comply with the lockdown rules and; that unexpected high-profile policing-related events during the survey only affected contacts’ trust significantly. We offer two explanations: (1) NZP were perceived as procedurally unjust or inconsistent in applying the lockdown rules, (2) members of the public and NZP learned the lockdown rules simultaneously. We caution that the unfamiliar character of pandemic policing may jeopardize trust in NZP even among segments of the population that typically express high levels of trust in NZP, i.e., people of European descent. We conclude that community compliance with pandemic control measures is no matter to be dealt with by the criminal legal system

The most difficult time of my life or ‘COVID’s gift to me’? Differential experiences of COVID-19 funerary restrictions in Aotearoa New Zealand

In 2020, the government of Aotearoa New Zealand imposed some of the most stringent funerary restrictions in the world as part of its efforts to eliminate COVID-19. This article explores how people experienced this situation, asking why restrictions that some described as precipitating ‘the most difficult time of their lives’ were described by others as a ‘relief’, ‘blessing’, or ‘gift’. Much existing literature frames funerary restrictions as a distressing assault upon established ways of grieving to which mourners must try to adapt–and in Aotearoa, both the stringency of the restrictions and the means by which they had been imposed did lead to many people finding them challenging. However, for those with ambivalent pre-existing feelings regarding their funerary traditions–such as many in the Samoan diaspora–COVID-19 restrictions afforded both a reprieve from burdensome practices and a much-welcomed opportunity to reimagine their traditions. Funerary restrictions, though disruptive, are thereby shown to have generative potential

Lockdown Ibuism: experiences of Indonesian migrant mothers during the COVID-19 pandemic in Aotearoa New Zealand

Lockdowns imposed to curb the spread of COVID-19 have been widely shown to heighten care burdens within households and ‘bubbles.’ Responsibility for meeting such burdens often falls disproportionately upon women. It is nevertheless important for research on gendered inequalities during COVID-19 to attend to the particularities of how such care work was experienced by differently positioned women. In Aotearoa New Zealand, Indonesian migrant mothers’ experiences of lockdown were mediated by the disadvantages they faced as ‘non-native’ speakers of English, as well as by the ideology of Ibuism (‘motherism’) they were socialised into during their lives in Indonesia. This socialisation led many to find life under lockdown life both rewarding and stressful in ways distinct from other women and mothers in Aotearoa New Zealand who were confronting similar demands. We thus argue for the importance of a qualitative and intersectional approach

Keberagaman gender di Indonesia

Buku ini mengamati kehidupan dan peran para pelaku gender dalam aktivitas mereka secara serius, termasuk ritual-ritual yang dilakukan individu yang berasal dari masyarakat berstatus rendah, antara lain upacara pernikahan, parade pakaian, festival budaya, kutipan-kutipan islami, dan ritual-ritual perdukunan. Buku ini menganalisa tempat tinggal para pelaku tersebut yang terkait dengan teori Gender. Teori Gender, Teori Aneka Gender dan Jenis Kelamin