Conditional cash transfer (CCT) programs have spread throughout Latin America and beyond based on the claim that they are an effective social policy tool to combat poverty. Gender relations are shaped by these policies. Recognizes the potential for CCTs to transform gender relations should mechanisms allowing childcare facilities and encouraging male participation in domestic labor become an integral part of these programs.
Reviews the book "Women's Activism in Latin America and the Caribbean: Engendering Social Justice, Democratizing Citizenship," edited by Elizabeth Maier and Nathalie Lebon.
Explores contestations over the reality and complexity of educational underachievement and whether this relates to broader political–economic marginalization (or privileging) of boys. Argues that boys’ underachievement should neither be ignored nor be the exclusive focus of attention and that a move from ‘boys’ underachievement’ to a broader analysis of ‘gender and education’ is needed, to place the debate in a gender relational context.
Black women have lower age-standardized breast cancer incidence rates than White women in the United Kingdom. However, little is known about such differences in risk in separate age groups. Records on female residents of South East England diagnosed with breast cancer between 1998 and 2003 were extracted from the Thames Cancer Registry database. Age-specific incidence rates were calculated for each 5-year age group using 2001 Census population data for White, Black Caribbean and Black African women. Black Caribbean and Black African breast cancer patients were younger than both the White patients and those with no ethnicity recorded. Black Caribbean and Black African women in the population also had a younger age profile than White women. The computed age-specific incidence rates in women aged under 50 were similar in the different ethnic groups, whereas in women aged 50 and over White women had higher rates. The younger age of Black Caribbean and Black African breast cancer patients in South East England reflects the younger age of these populations, rather than an increased risk of disease at younger ages.
In 1996 the city of Bristol celebrated its maritime past by focusing on key explorers while forgetting to mention their involvement in transatlantic conquests, and in particular in the slave trade. This partial amnesia led to a local controversy and, as a result, Black and White liberals together with the local authority organised an exhibition in 1999 on Bristol and the Slave Trade. A year later, the exhibition was transferred from the Bristol Museum to a different site and became a permanent part of the display in the Bristol Industrial Museum. This article analyses the ways in which the period of the transatlantic slave trade was officially represented and perceived by visitors to the Slave Trade Gallery. The paper examines the politics of memory by trying to answer key questions concerning Bristol's commemoration of the past in a context in which multiculturalism was a hotly debated issue.
The singing of capeyuye (the Mascogo—Black Seminole people—equivalent of the U.S. spiritual) became a significant token of individual and communal identity in that population. The life and career of Gertrudis Vázquez are studied as emblematic of that tradition. The technical aspects of capeyuye are described and its performance is examined with the context of Mascogo society, particularly its connection with important events such as funerals, birthdays, and other festive occasions.
