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Women, economic resilience, gender norms in a time of climate change: what do we know?

Cathy Farnworth Anne Rietveld Rachel Voss Angela Meentzen (2023, [Artículo])

This literature delves into 82 research articles, published between 2016 and 2022, to develop a deep understanding of how women manage their lives and livelihoods within their agrifood systems when these systems are being affected, sometimes devastatingly, by climate change. The Findings show that four core gender norms affect the ability of women to achieve economic resilience in the face of climate change operate in agrifood production systems. Each of these gender norms speaks to male privilege: (i) Men are primary decision-makers, (ii) Men are breadwinners, (iii) Men control assets, and (iv) Men are food system actors. These gender norms are widely held and challenge women’s abilities to become economically resilient. These norms are made more powerful still because they fuse with each other and act on multiple levels, and they serve to support other norms which limit women’s scope to act. It is particularly noteworthy that many institutional actors, ranging from community decision-makers to development partners, tend to reinforce rather than challenge gender norms because they do not critically review their own assumptions.

However, the four gender norms cited are not hegemonic. First, there is limited and intriguing evidence that intersectional identities can influence women’s resilience in significant ways. Second, gender norms governing women’s roles and power in agrifood systems are changing in response to climate change and other forces, with implications for how women respond to future climate shocks. Third, paying attention to local realities is important – behaviours do not necessarily substantiate local norms. Fourth, women experience strong support from other women in savings groups, religious organisations, reciprocal labour, and others. Fifth, critical moments, such as climate disasters, offer potentially pivotal moments of change which could permit women unusually high levels of agency to overcome restrictive gender norms without being negatively sanctioned. The article concludes with recommendations for further research.

Economic Resilience Intersectional Identities Women Groups Support CIENCIAS AGROPECUARIAS Y BIOTECNOLOGÍA ECONOMICS RESILIENCE CLIMATE CHANGE GENDER NORMS AGRIFOOD SYSTEMS WOMEN

Transformation and innovation of knowledge in the construction and sustainable function of housing at the headwaters of San Juan Chamula.

Alejandra Trujillo Miguel Sánchez Álvarez (2022, [Artículo, Artículo])

SUMMARY

 

San Juan Chamula, Chiapas, is one of the most representative cultures of the native peoples of Mexico. The municipal seat is made up of three main neighborhoods: San Juan, San Sebastián and San Pedro. In ancient times, the architectural design of the houses was made of materials such as straw, adobe, bajareque and others of organic origin, which were part of the natural environment of the inhabitants. Thus, houses were built based on the use of natural elements available to the inhabitants as a result of the use of primary sector activity.

 

From the Chamula worldview housing has played functions for rest and shelter, therefore it was considered as a sacred place. When building one, ceremonies and offerings were carried out to appease any disgust of the guardians of Mother Earth, as they considered that nature had life, and to avoid any misfortune among the members of the family. For this, it was necessary to offer music, songs, and special dishes to feed the house and the Earth, so there would be harmony and well-being. Today, that worldview has been disrupted by the presence of multiple religions and other factors.

 

Chamula housing has gone through different stages of transition, from 1990 onwards, it was made of materials such as bricks, blocks and cement. With international migration and the arrival of young Chamula in the United States, changes in the building styles and function of housing are observed, as well as a loss of Chamula-type architectural knowledge, so that traditional architectural knowledge remains only with the elderly. Nowadays, Chamula masons and house builders opt for a foreign architectural design like California, thus changing their cultural identity, their way of life and their relationship with nature.

 

Keywords: traditional architecture, migration, architectural change.

traditional architecture migration architectural change arquitectura tradicional cambio arquitectónico chamula migración vivienda CIENCIAS SOCIALES CIENCIAS SOCIALES