Battered women venerating a vicious Virgin: Reconsidering<i>Marianismo</i>at a Bolivian pilgrimage shrine

Derks, S.W.; Heessels, Meike

doi:10.1080/14755610.2011.605156

Cited by 9 publications

(9 citation statements)

References 14 publications

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“…The idea of motherhood and mothers as a somehow sacred aspect of our profane everyday life has a long history in Latin America. Despite the lengthy controversies around it (Browner & Lewin, 1982; Derks & Heessels, 2011; Ehlers, 1991; Navarro, 2002 ) the label of marianismo , meaning not only devotion to Virgin Mary but also a conceptual tool for an understanding of gender in Latin America has been present for decades. For example, Stevens’s (1977) model of marianismo/machismo presents the image of an aching woman resigned to violence.…”

Section: The Sacralization Of Motherhood and Its Metonymical And Metaphorical Edgesmentioning

confidence: 99%

Back to Work? Childcare Negotiations and Intensive Mothering in Santiago de Chile

Murray

2014

Journal of Family Issues

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In this article, I reflect on the negotiations involved in childcare arrangements during the first year of life in two groups of mothers in Santiago. I focus on the ways in which local imageries of motherhood interact with global tendencies in intensive mothering and the current public encouragement of increasing women’s participation in the workforce. In this study, low-income and lower middle class women prioritize staying with the baby over the year, becoming the main caregiver, and opting for giving up work and other relationships. In contrast, middle-class women go back to work by month six and combine different childcare alternatives. I argue that these women embody two ways of being a mother following different kinship expectations, relationship with expert trends, and cosmological aspects of motherhood. Consequently, they follow different paths in childcare decision making and in the management of concomitant emerging feelings such as guilt.

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Section: The Sacralization Of Motherhood and Its Metonymical And Metaphorical Edgesmentioning

confidence: 99%

Back to Work? Childcare Negotiations and Intensive Mothering in Santiago de Chile

Murray

2014

Journal of Family Issues

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“…Activists' understanding of machismo was consistent with definitions noted in Chapter 3, which in addition to strict gender roles, creates expectations of power and control over women as evidence of male superiority (Alvarez et al, 2015;Derks & Heessels, 2011;Duffy et al, 2012;Fuller, 2012;Hernandez, 2003) Shirley's perspective is consistent Flake's (2005) who discussion of the control-power dynamic within domestic violence in Peru based on analysis of national survey data.…”

Section: Was Deeply Affected By One Of the Talks I Attended When I St...mentioning

confidence: 52%

“…Machismo is defined as an exaggerated schema of masculine characteristics such as arrogance and aggressiveness, including dominance over women, which is reflected in men's attitudes, behaviour and beliefs (Alvarez et al, 2015;Derks & Heessels, 2011;Duffy et al, 2012;Flake, 2005;Fuller, 2012;Hernandez, 2003;Peña-Talamantes, 2013). It is related to the concept and practice of hegemonic masculinity which imposes strict roles about what women and men must or must not do, always in comparison with the other gender.…”

Section: Gender and Gender Inequalities In Latin Americamentioning

confidence: 99%

“…While machismo places men in a socially superior position, marianismo depicts women as superior at a spiritual level, because they are considered strong enough to sacrifice themselves for their families. 5 This has its roots in Catholicism, which considers males as providers and protectors, while women are passive actors, emulating the behaviour of the Virgin Mary (Duffy et al, 2012;Derks & Heessels, 2011;Flake, 2005;Quiñones-Mayo & Resnik, 1996). It is probable that because of beliefs related to marianismo, women activists were still considered as a group in need of protection, therefore, conventional gender standards were maintained.…”

Section: Gender and Gender Inequalities In Latin Americamentioning

confidence: 99%

“…Another relevant concept is marianismo , which suggests that women are expected to sacrifice themselves for their family (Derks & Heessels, 2011;Duffy et al, 2012). In the Peruvian context, family is very important, and women are usually assigned the responsibility to keep the family together.…”

Section: Nadia: Why Do You Think This Happens?mentioning

confidence: 99%

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'Ni Una Menos': A women's social movement contesting gender-based violence in Arequipa, Peru

Infantes Abril

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<p>Ni Una Menos (NUM) is a social movement that since 2015 has spread through Latin America as a response to continuing problems of femicides and gender-based violence. NUM challenges gender power relations embedded in the machista culture, which top-down approaches within mainstream gender and development approaches (GAD) have overlooked. To date, most studies of NUM have focused on the movement in Argentina, and its major public actions. Few studies have sought a holistic understanding of how the movement contests Gender Based Violence (GBV) on a day-to-day basis. This research involved a case study of the NUM movement in Arequipa, Peru. I undertook a mixed methods approach, placing this in context of GAD and social movement theories. I worked with NUM Arequipa activists to understand the movement and its strategies in the local context; and with students to explore their knowledge about, and response to, NUM Arequipa’s strategies. NUM Arequipa practised two forms of activism. The first - ‘traditional’ activism’, raised awareness and challenged machista sociocultural structures through media, public campaigns and education. These strategies complemented international GAD practice by challenging unequal gender relationships and incorporating male participation. The second - ‘quiet’ or ‘everyday’ activism - focused on providing support and advocacy for victims of GBV, and a commitment to empathy, care and justice. For both types of strategies, social media and connections to local organisations were important. However, NUM Arequipa, with its non-feminist public identity and quiet activism, found challenges distinguishing itself from other ‘loud’ feminist NUM groups. This confusion meant that students had limited awareness of NUM Arequipa’s specific activities and achievements. The thesis concludes that grassroots movements like NUM Arequipa, alongside more explicitly feminist and confrontational forms of social movements, are essential to eradicating GBV because they can work through relationships to make short-term change in people’s lives while also challenging patriarchal and machista structures in ways that are sensitive to the sociocultural context.</p>

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Intimate Partner Violence and Depression Among Latin American Women in Toronto

Godoy-Ruiz

Toner

Mason

et al. 2014

J Immigrant Minority Health

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Research from the United States suggests that Latin American immigrant and refugee women are one of the groups most greatly impacted by intimate partner violence (IPV) and associated mental health consequences including higher rates of depression than women from other ethno-racial groups. In Canada, little is known about the experience of IPV and mental health among this population. Even in the broader North American context, how Latin American women themselves perceive the connection between IPV and depression is unknown. This paper presents the findings of a pilot study that examined the perceived relationship between IPV and depression among Spanish-Speaking Latin American Women in Toronto, Canada. The theoretical framework guiding this qualitative study combined an ecological model for understanding gender based violence and mental health with critical intersectionality theory. Using a convenience and snowball sampling method, semi-structured interviews (n = 12) were conducted and thematic content analysis was completed supported by Nvivo9(®) qualitative data management software. All participants had experienced some form of IPV in their adult lives, with psychological violence being the most common. Women perceived a powerful connection between IPV and depression, a link made stronger by the accumulation of other adverse life experiences including childhood abuse, war traumas and migration. The results suggest that IPV is just one of the challenges experienced by Latin American refugee and immigrant women. IPV is experienced in the context of other traumatic experiences and social hardships that may work to intensify the association of IPV and depression in this population.

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Battered women venerating a vicious Virgin: ReconsideringMarianismoat a Bolivian pilgrimage shrine

Cited by 9 publications

References 14 publications

Back to Work? Childcare Negotiations and Intensive Mothering in Santiago de Chile

Back to Work? Childcare Negotiations and Intensive Mothering in Santiago de Chile

'Ni Una Menos': A women's social movement contesting gender-based violence in Arequipa, Peru

Intimate Partner Violence and Depression Among Latin American Women in Toronto

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