A New Concept Of Indonesian Domestic Worker

‘Women Are Household Slaves’ is written by Edith M. Stern for a magazine in 1949. Edith M. Stern is a college-educated writer living in Washington, D.C. Due to the assumption that women lived queenly lives of domestic bliss by most Americans, Stern use her writing to describe about household bondage which express the frustrations and the aspirations of many American women. Moreover, she wanted us to know how housewives are being treated in the reality, how heavy the duty of the housewives have. She had used a really interesting analogy of the role of the housewife to that of the president of a corporation who would not only determine policies and make over-all plan, but also spend the major part of his time and energy to in such activities as sweeping the plant and oiling machines as well.

Moreover, women struggles in industry has posed new questions and renamed the meaning of morality in human beings. This represent an exploration for self determination against the capitalist and agencies with power control. For instance, Malay women have migrated to the state of 20th century homelessness in order to construct substitute homes and new identity of them stated in the book.

The main cultural issue this story focuses on is women’s right and how they’re viewed in society. Earlier in society as well as in third world countries women play a more home wife lifestyle which

Throughout life, every individual must face obstacles; some more difficult than others. In the story “The Trip” by Laila Lalami, poem “Exile” by Julia Alvarez, and article “Outlaw: My Life as an Undocumented Immigrant” by Jose Antonio Vargas, there is a main character who has to face many challenges because of the fact that they’re immigrants. In all three texts, it is evident that being an immigrant has many affects on their lives. However, this label and the obstacles that come with it didn’t stop each character from pushing forward.

A deeper examination of Cisneros’ famous short story, “Woman Hollering Creek” will highlight the liberation of those barriers. In this particular short story Cisneros speaks about the main character, Cleofilas, and her struggle with her abusive husband, Juan Pedro. Cleofilas had to live in a society where the women were simply there to assist their husbands, and God forbid she second guessed him. Living and struggling with the everyday battle of stereotypes, she decided to leave her husband at the end of this short story. This all developed the strong independent female role Cleofilas took on by the end of the story. The main character was forced to believe by her family and her husband that she wasn’t worth anything without a man; this made her doubtful of her abilities and her human capital. In the interview by Martha Satz, Cisneros says, “I think many of my stories come from dealing with straddling two cultures, and certainly it's something I'm going to deal with in future stories” (Cisneros 30). Here, Cisneros agrees that her stories have to do with the endless topic about coming from two cultures and the stereotypes it brings along. From firsthand accounts the Mexican American culture is embraced by “machismo”, or that male superiority. “Woman Hollering Creek”

Migrant Hostel by Peter Skrzynecki explores the conditions of migrant hostels in the 20th century. Through vivid descriptions, metaphors and similes, Skrzynecki describes the emotions of the migrants living in the migrant hostels. The simile 'like a homing pigeon' suggests that the people in the migrant hostels were insistent on looking for belonging through an almost instinctive process of being drawn to people of the same or similar background. The metaphor 'partitioned off at night by memories of hunger and hate' implies that the people were vulnerable and were separated from the others by their past and their different history. The simile 'loved like birds of passage - always sensing a change in weather' conveys that the migrants were alert

In contrast, domestic workers of colour are expected to do house work in addition to their regular duties, are given much less recognition for their work, and are subject to racist and sexist discrimination in their place of work (Arat-Koc, 1999). Foreign domestic workers also face exploitation in terms of pay. Most caregivers are payed below minimum wage and are not paid overtime or for extra work done around the house, much of which can

Women from diasporas in Third World countries, such as China and the Philippines, search for jobs in First World countries and migrate in order to make enough money to send back home. However, these women are often exploited in the labor force, or taken advantage of by their manager. For instance, emotional labor is work that regulates or suppresses other people’s emotions and feelings. Nursing or nanny work are common examples of emotional labor because these occupations demand more communication and interaction. People from Third World nation-states often come from a Communist system, in which all property is publicly owned and everyone works and is paid accordingly, to a Capitalist system, in which the country’s trade and industry are privately owned and the labor force exploits workers. As seen in the film Mardi Gras: Made in China and the novel Global Woman, Director David Redmon and authors Barbara Ehrenreich and Arlie Russell Hochschild portray the exploitation of women in the workforce and in marriage from Third World countries, thus suggesting that imposing emotional labor on female workers puts people in developing nation-states at a greater disadvantage and ultimately makes the poor worse off.

This book has a mix of tones and objectives and sometime it gives an ethnographic description of migrant life and work, it also can be used as a reflection on conducting anthropological field study in context of transnational migration and mobility, it links at times analysis of structural violence of changing policies and realities. I found it a sincere human portrayals of the condition of migrant farm labor in America. “I hope,” Holmes writes, “that understanding the mechanisms by which certain classes of people become written off and social inequalities become taken for granted will play a part in undoing these very mechanisms and the structures of which they are a part. It is my hope that those who read these pages will be moved in mutual humanity, such that representations of and policies toward migrant laborers become more humane, just, and response to migrant laborers as people themselves” (page 29). A significant aspect of Holmes’ approach in this book is the notion of “embodied anthropology,” the idea being that the researcher approaches an understanding of the conditions being studied through the immersion of one’s own mind and body into the trans local world of the informants—doing the work they do, making the treks they make, and feeling some of the feelings they inevitably experience. The author is careful to avoid combining his experiences with the migrant workers who he worked with, or assuming

This chapter is basically about immigrant women leaving their family and home to a foreign country. Women from the Philippines, India, and Mexico become a “domestic worker” Domestic Worker are basically nannies, and house cleaners that lives with the family.

Women’s unpaid labor in maintains a systems of oppression in many ways. In Susan M. Shaw and Janet Lee’s Women’s Voices Feminist Visions unpaid labor done by many women is, “undervalued as women’s formal productive paid labor in the workforce is prioritized” (Shaw & Lee, 2015, 471). Shaw and Lee are saying that women work at home is devalued because it is viewed as informal and as work that is done out of love or is natural work. Since the work being done is viewed as natural work, it further reinforces gender stereotypes by stating that women are supposed to do the household work which is deemed more as feminine. This thought process follows patriarchal thinking, where women are expected to do the

The emergence of the market economy has spurred unprecedented waves of rural to urban migration seeking emplotment. One particular group of women that have migrated, especially for factory work, are dagongmei, or “working girls,” young female migrants. As explored in Leslie Chang’s book Factory Girls and her TED talk, it is important to listen to the voices and lived experiences of the migrants themselves, rather than speak for them or assume them to be helpless victims of capitalist exploitation. It is important to recognize that many of these women choose to migrate for a variety of reasons, some to get away from the family, some to gain a sense of independence, others to escape a difficult rural life. As explored in her book Made in China, Pan Pun Ngai does agree that it is true that many women eagerly migrate for work voluntarily, and usually do not view their circumstance as being one of victimhood. In fact, many view the label of dagongmei as not an identity to be ashamed of, but rather a new identity and sense of self for the millions of young country women

In the Second Edition of Servants of Globalization: Migration and Domestic Work, Rhacel Parreñas examines all of the challenging aspects of the lives of migrant Filipino domestic workers. Throughout the interviews that are included in this novel, the author was able to analyze different cases filled with personal struggle and familial support using the perspectives of many determined women across the diaspora, mainly focusing on those to travel to work in Western Countries. In this paper, I will briefly summarize the first three chapters, bringing to light the most important aspects the Parreñas included. I will then discuss the methodology used in her convincing global ethnography, before I include both the advantages and disadvantages to

Young immigrants’ homemaking blurs the boundary between private and public through associations with the more-than-human others. These associations positively reconfigure women’s role at home and outside as these non-humans liberated female immigrants from the confinement of homes. Compared to their devalued and unvalued domestic labour earlier in their countries of origin, now they are economically active involving themselves in homemade food supply, home

A domestic worker is someone employed and paid by a single person or a couple in a domestic partnership within their private household. This is a study of one such occupation of women i.e., domestic work and women 's health where women are found in large numbers exploited the most and protected by the state the least. A vast majority of these workers are the urban poor -excluded not only from formal sector jobs, but also from formal sector housing - living in slums and informal settlements across the city. Given that informal sector employment is frequently characterized by low wages and incomes, a lack of social security. (Dr. G. Vanithamani 2014)