Wednesday, May 24, 2017

What Iranian women want

What Iranian women want: rights, jobs and a seat at the table

Raheb Homavandi/Reuters
Issues affecting women were conspicuously absent from Iran’s 2017 presidential election. That’s unless one finds useful the leading conservative candidate Hojjat al-Islam Ebrahim Raisi’s comment that his government would enhance women’s dignity within the family, because women should be “good mothers and wives”.
The absence was a departure from the June 2009 presidential campaign, when two reformist candidates backed women’s rights.
Now that President Hassan Rouhani has been reelected by a wide margin for another four-year term, it is crucial to ponder what his victory means for Iranian women. Rouhani has widespread support among Iran’s urban population, the middle class, young people and women.
Iranian activists did try to raise the issue during the electoral season. On May 6, several weeks before the election, some 180 women, including journalists, intellectuals and veteran activists, such as Noushin Ahmadi KhorasaniMinoo MortaziFatemeh SadeghiFatemeh Govarayee, issued a statement outlining their demands for the next president of Iran.
Among them were greater inclusion of women in the country’s economic activity, repeal of discriminatory laws, increased female sports and a quota reserving at least 30% of ministerial positions for women.
The statement was hardly noticed, in part because the months prior to the election saw a crackdown on activism, with increasing detentions, arrests, trials and long prison terms.

No space for women

All six candidates made promises about creating jobs and reducing poverty during their campaigns, but the social, economic and political status of women was barely discussed.
According to a May 11 analysis by the International Civil Society Action Network of the first televised electoral debate, there was just one question about women, with a two-minute response time allotted. And that question centred on the role of women in the family.
In another debate, Sardar Ghalibaf, Tehran’s mayor and former candidate, who is Raisi’s ally, discussed single mothers and the challenges of raising children with disabilities. But he focused on supporting the children without highlighting that their mothers require financial help to do so.
Iranian women have made great gains in the business sector. Morteza Nikoubazl/Reuters
Reacting in an interview with the daily newspaper Shahrvand, Parvaneh Salahshouri, a female parliamentarian from Tehran, asked, “How is it that social issues are addressed but the demands of half of society are not taken into consideration?”
Salahshouri criticised the state broadcasting agency, but her remarks also pointed at the candidates, suggesting that by limiting their discussion of gender issues to the family, the men displayed a contempt for the real problems faced by women.

Discrimination against women

Discrimination against women remains prevalent in Iran. Iranian women do not have custody of their children, compulsory veiling is still enforced and domestic violence is insufficiently condemned by law. With inheritances, a man is entitled to twice as much a woman.
Iranian women are highly educated. In 2013, they represented over 60% of the country’s university applicants. But they lack access to jobs.
Though official unemployment figures hover around 12% , the number could as high as 20% for women.
Female workers are also paid less than male peers, especially in factories, and many women must work two jobs to make ends meet.
A rising number of women from fragile socioeconomic backgrounds have turned to sex work to earn higher wages, both online and on the streets.
Activities that seem mundane in many other parts of the world, such as partaking in sports, are still a challenge in Iran. Women are not allowed into stadiums with men, even though Iranian female athletes have achieved significant success in international sports competitions.
Iranian female football players dispute an amateur match in Germany, 2016, yet in Iran they can’t enter stadiums. Stefanie Loos/Reuters

Small, steady successes

There are some bright spots. Iranian businesswomen have thrived in recent years, excelling in diverse sectors, from knowledge-based corporate services and recycling to animal husbandry.
On the political front, too, women are emerging victorious. In the May 2016 parliamentary election, 17 women were elected to join the 290-member body), an historic record for the Islamic Republic.
This year’s city council elections, which took place on the same day as the presidential election, saw heavy participation by women as voters and on the ballot, with an increase in female candidates of nearly 6% over the previous year.
Women competed even in small cities, and images of female candidates circulated widely on Iranian social media. City councils are important in Iran’s city planning and urban life, and many activists encouraged women to participate.
The high female turnout, and the volume of qualified women in city councils, could give women more latitude to actually change their everyday lives. But they will need support from higher authorities to do so.

Rouhani’s failed efforts

Is Rouhani their guy? The president is considered a religious moderate, and in 2013 he claimed that he would open up social and political spheres to women. In 2014, he went so far as to criticise gender discrimination and encourage equality.
Such statements clash with those of the Supreme Leader Ali Khamenei, who believes that women should be primarily dedicated to household activities and that Iran must not adopt Western views on gender.
In his first term, Rouhani appointed women to ministerial and cabinet positions. The vice president for women and family affairs, Shahindokht Molaverdi, has used this space to contribute to the national gender debate by condemning hardliners who threatened female spectators at a men’s volleyball match.
What have you done for me lately? Reuters
Speaking at a national conference and women and development on February 7, President Rouhani said, “We should believe in women’s presence and capabilities and know that our country’s women can have roles in science, knowledge, economy, politics, and arts just like men.”
But many Iranian women feel Rouhani has failed them. Segregation in public spaces, gender discrimination, and morality police all persist, and the president remained silent when female activists were arrested during the election campaign.
Admittedly, Rouhani has limited room to manoeuvre. Powerful hardliners control key Iranian political structures, among them the Guardian Council, which has the final say on interpretation of Islamic values and laws, including veto power. A conservative majority in the parliament also prevents strong reforms from passing.
The question now is whether Rouhani will use his second term to find new opportunities and live up to Iranian women’s hopes.

Monday, May 22, 2017

Burlas com “kamikazes” são nova preocupação das seguradoras

SINISTRALIDADE RODOVIÁRIA

Burlas com “kamikazes” são nova preocupação das seguradoras

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As seguradoras portuguesas perdem milhões de euros em sinistros simulados. Uma das fraudes, com uma rede altamente profissionalizada, usa condutores apelidados de "kamikazes".

David McNew/Getty Images
30 milhões de euros. O número quantifica o que as companhias de seguros portuguesas perdem todos os anos, vítimas de sinistros simulados nos ramos automóvel e multirriscos, escreve o Jornal de Notícias na edição impressa desta segunda-feira. As fraudes predominam nas classes mais favorecidas, sendo que é no ramo automóvel que estas assumem maior expressão financeira: só em 2015, o setor apresentou um volume de negócios na ordem dos 1,4 mil milhões de euros.
A criatividade de quem simula acidentes rodoviários é cada vez mais um desafio para os peritos seguradores e para as autoridades, explica o jornal. Exemplo disso é a fraude em que, com mais de meia centena de intervenientes, os condutores são apelidados de “kamikazes”, numa clara alusão aos pilotos japoneses suicidas durante a II Guerra Mundial. Este processo implica a compra de salvados (veículos já acidentados e irrecuperáveis) no estrangeiro ou o furto de carros para, depois, se alterar os seus elementos identificativos.
Existem precisamente redes profissionalizadas — com direito a cabecilha, stands, oficinas e centros de inspeção, sem esquecer os próprios operacionais — que têm ao seu serviço estes “kamikazes”, que têm como função simular acidentes. Os “kamikazes” podem ganhar até 2 mil euros por sinistro.
“Para provocarem sinistros, pagam a ‘kamikazes’. Pessoas que, usando equipamento de proteção dos motociclistas, como blusão, luvas e capecete, não hesitam em lançar-se de carro contra paredes e muros, ou por ribanceiras, para enganar as seguradoras. Não raras vezes, acabam por sair com ferimentos”, diz Manuel Castro, membro do Conselho Diretivo e presidente do Colégio Automóvel da CNPR, citado pelo Jornal da Notícias.

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Terrible twos

Monday, May 22, 2017
Good morning. Today is National Buy a Musical Instrument Day. So go ahead and splurge - your brain will thank you. Here's what else you need to know to Get Up to Speed and Out the Door.

And finally ...

Terrible twos
It's a skills competition between a 2-year-old toddler and a 2-year-old border collie. Now that's how you ease into the work week. (Click to view)

To be happier, focus on what’s within your control






Massimo Pigliucci
is professor of philosophy at City College and at the Graduate Center of the City University of New York. His latest book is How to Be a Stoic: Ancient Wisdom for Modern Living (May, 2017). He lives in New York.
1,300 words
Edited by Nigel Warburton













Does Epictetus’ Stoic philosophy provide an adequate guide for life today?
 4Responses
Buster Keaton in <em>Speak Easily</em> (1932). <em>Courtesy Wikipedia</em>
Buster Keaton in Speak Easily (1932). Courtesy Wikipedia
God, grant me the serenity to accept the things I cannot change,
Courage to change the things I can,
And wisdom to know the difference.
This is the Serenity Prayer, originally written by the American theologian Reinhold Niebuhr around 1934, and commonly used by Alcoholics Anonymous and similar organisations. It is not just a key step toward recovery from addiction, it is a recipe for a happy life, meaning a life of serenity arrived at by consciously taking what life throws at us with equanimity. 
The sentiment behind the prayer is very old, found in 8th-century Buddhist manuscripts, as well as in 11th-century Jewish philosophy. The oldest version I can think of, however, goes back to the Stoic philosopher Epictetus. Active in the 2nd century in Rome and then Nicopolis, in western Greece, Epictetus argued that:
We are responsible for some things, while there are others for which we cannot be held responsible. The former include our judgment, our impulse, our desire, aversion and our mental faculties in general; the latter include the body, material possessions, our reputation, status – in a word, anything not in our power to control. … [I]f you have the right idea about what really belongs to you and what does not, you will never be subject to force or hindrance, you will never blame or criticise anyone, and everything you do will be done willingly. You won’t have a single rival, no one to hurt you, because you will be proof against harm of any kind.
I call this Epictetus’ promise: if you truly understand the difference between what is and what is not under your control, and act accordingly, you will become psychologically invincible, impervious to the ups and downs of fortune.
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Of course, this is far easier said than done. It requires a lot of mindful practice. But I can assure you from personal experience that it works. For instance, last year I was in Rome, working, as it happened, on a book on Stoicism. One late afternoon I headed to the subway stop near the Colosseum. As soon as I entered the crowded subway car, I felt an unusually strong resistance to moving forward. A young fellow right in front of me was blocking my way, and I couldn’t understand why. Then the realisation hit, a second too late. While my attention was focused on him, his confederate had slipped his hand in my left front pocket, seized my wallet, and was now stepping outside of the car, immediately followed by his accomplice. The doors closed, the train moved on, and I found myself with no cash, no driver’s licence, and a couple of credit cards to cancel and replace.
Before I started practising Stoicism, this would have been a pretty bad experience, and I would not have reacted well. I would have been upset, irritated and angry. This foul mood would have spilled over the rest of the evening. Moreover, the shock of the episode, as relatively mild as the attack had been, would have probably lasted for days, with a destructive alternation of anger and regret.
But I had been practicing Stoicism for a couple of years. So my first thought was of Epictetus’ promise. I couldn’t control the thieves in Rome, and I couldn’t go back and change what had happened. I could, however, accept what had happened and file it away for future reference, focusing instead on having a nice time during the rest of my stay. After all, nothing tragic had happened. I thought about this. And it worked. I joined my evening company, related what happened, and proceeded to enjoy the movie, the dinner, and the conversation. My brother was amazed that I took things with such equanimity and that I was so calm about it. But that’s precisely the power of internalising the Stoic dichotomy of control.
And its efficacy is not limited to minor life inconveniences, as in the episode just described. James Stockdale, a fighter-jet pilot during the Vietnam War, was shot down and spent seven and a half years in Hoa Lo prison, where he was tortured and often put in isolation. He credits Epictetus for surviving the ordeal by immediately applying the dichotomy of control to his extreme situation as a captive, which not only saved his life, but also allowed him to coordinate the resistance from inside the prison, in his position as senior ranking officer.
Most of us don’t find ourselves in Stockdale’s predicament, but once you begin paying attention, the dichotomy of control has countless applications to everyday life, and all of them have to do with one crucial move: shifting your goals from external outcomes to internal achievements.
For example, let’s say that you are preparing your résumé for a possible job promotion. If your goal is to get the promotion, you are setting yourself up for a possible disappointment. There is no guarantee that you will get it, because the outcome is not (entirely) under your control. Sure, you can influence it, but it also depends on a number of variables that are independent of your efforts, including possible competition from other employees, or perhaps the fact that your boss, for whatever unfathomable reason, really doesn’t like you.
That’s why your goal should be internal: if you adopt the Stoic way, you would conscientiously put together the best résumé that you can, and then mentally prepare to accept whatever outcome with equanimity, knowing that sometimes the universe will favour you, and other times it will not. What do you gain by being anxious over something you don’t control? Or angry at a result that was not your doing? You are simply adding a self-inflicted injury to the situation, compromising your happiness and serenity.
This is no counsel for passive acceptance of whatever happens. After all, I just said that your goal should be to put together the best résumé possible! But it is the mark of a wise person to realise that things don’t always go the way we wish. If they don’t, the best counsel is to pick up the pieces, and move on.
Do you want to win that tennis match? It is outside of your control. But to play the best game you can is under your control. Do you want your partner to love you? It is outside of your control. But there are plenty of ways you can choose to show your love to your partner – and that is under your control. Do you want a particular political party to win the election? It is outside of your control (unless you’re Vladimir Putin!) But you can choose to engage in political activism, and you can vote. These aspects of your life are under your control. If you succeed in shifting your goals internally, you will never blame or criticise anyone, and you won’t have a single rival, because what other people do is largely beyond your control and therefore not something to get worked up about. The result will be an attitude of equanimity toward life’s ups and downs, leading to a more serene life.



coitadinhos