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United States
Decreases in infant mortality in given countries across the world during the 20th century have been linked to several common trends, scientific advancements, and social programs. Some of these include the state improving sanitation, improving access to healthcare, improving education, and the development of medical advancements such as penicillin, and safer blood transfusions.

In the United States, improving infant mortality in the early half of the 20th century meant tackling environmental factors. Improving sanitation, and especially access to safe drinking water, helped the United States dramatically decrease infant mortality, a growing concern in the United States since the 1850s. On top of these environmental factors, during this time the United States endeavored to increase education and awareness regarding infant mortality. Pasteurization of milk also helped the United States combat infant mortality in the early 1900s, a practice which allowed the United States to curb disease in infants. These factors, on top of a general increase in the standard of living for those living in urban settings, helped the United States make dramatic improvements in their rates of infant mortality in the early 20th century.

Although the overall infant mortality rate was sharply dropping during this time, within the United States infant mortality varied greatly among racial and socio-economic groups. The change in infant mortality from 1915 to 1933 was, for the white population, 98.6 in 1,000 to 52.8 in 1,000, and for the black population, 181.2 in 1,000 to 94.4 in 1,000. Studies imply that this has a direct correlation with relative economic conditions between these populations. Additionally, infant mortality in southern states was consistently 2% higher than other states in the US across a 20 year period from 1985. Southern states also tend to perform worse in predictors for higher infant mortality, such as per capita income and poverty rate.

In the latter half of the 20th century, a focus on greater access to medical care for women spurred declines in infant mortality in the United States. The implementation of Medicaid, granting wider access to healthcare, contributed to a dramatic decrease in infant mortality, in addition to access to greater access to legal abortion and family-planning care, such the IUD and the birth control pill.

In the decades following the 1970's, the United State's decreasing infant mortality rates began to slow, falling behind China's, Cuba's, and other developed countries'. Funding for the federally subsidized Medicaid and Maternal and Infant Care was sharply reduced, and availability of prenatal care greatly decreased for low-income parents.

China
The People's Republic of China's growth of medical resources in the latter half of the 20th century partly explains its dramatic improvement with regards to infant mortality during this time. Part of this increase included the adoption of the Rural Cooperative Medical System, which was founded in the 1950s. The Cooperative Medical System granted healthcare access to previously underserved rural populations, is estimated to have covered 90% of China's rural population throughout the 1960s. The Cooperative Medical System achieved an infant mortality rate of 25.09 per 1,000. The Cooperative Medical System was later defunded, leaving many rural populations to rely on an expensive fee-for-service system, although the rate continued to decline in general. This change in medical systems caused a socio-economic gap in accessibility to medical care in China, which fortunately was not reflected in its infant mortality rate of decline. Prenatal care was increasingly used, even as the Cooperative Medical System was replaced, and delivery assistance remained accessible.

China's one-child policy, adopted in the 1980s, negatively impacted its infant mortality. Women carrying unapproved pregnancies faced state consequences and social stigma and were thus less likely to use prenatal care. Additionally, economic realities and long-held cultural factors incentivized male offspring, leading some families who already had sons to avoid prenatal care or professional delivery services, and causing China to have unusually high female infant mortality rates during this time.

Pre-History
Anthropological, archaeological, and evolutionary psychological evidence suggests that most prehistoric hunter-gatherer societies were relatively egalitarian, and that patriarchal social structures did not develop until many years after the end of the Pleistocene era, following social and technological developments such as agriculture and domestication. According to Robert M. Strozier, historical research has not yet found a specific "initiating event". Gerda Lerna asserts that there was no single event, and documents that patriarchy as a social system arose in different parts of the world at different times. Some scholars point to about six thousand years ago (4000 BCE), when the concept of fatherhood took root, as the beginning of the spread of patriarchy.

According to Marxist theories stated somewhat differently by each of Friedrich Engels and Karl Marx, patriarchy arose out of a primeval division of labor in which women took care of the home and men, the generation of food through agriculture; as capitalism developed the realm of production became monetized and valued and the realm of the home was never monetized and became devalued, and the perception and power of men and women changed accordingly. Gerda Lerner disputes this idea, arguing that patriarchy emerged before the development of class-based society and the concept of private property.

Domination by men of women is found in the Ancient Near East as far back as 3100 BCE, as are restrictions on a woman's reproductive capacity and exclusion from "the process of representing or the construction of history". According to some researchers, with the appearance of the Hebrews, there is also "the exclusion of woman from the God-humanity covenant".

The archaeologist Marija Gimbutas argues that waves of kurgan-building invaders from the Ukrainian steppes into the early agricultural cultures of Old Europe in the Aegean, the Balkans and southern Italy instituted male hierarchies that led to the rise of patriarchy in Western society. Steven Taylor argues that the rise of patriarchal domination was associated with the appearance of socially stratified hierarchical polities, institutionalised violence and the separated individuated ego associated with a period of climatic stress.

In China's Han Dynasty, gender relations were culturally shaped by Confucian texts. The Book of Odes, understood to have been compiled by Confucius, describes attitudes toward women in this era of China: "Disorder is not sent down from Heaven, it is produced by women..." Women are presented as requiring supervision so as to not destroy society.

Ancient History
A prominent Greek general Meno, in the Platonic dialogue of the same name, sums up the prevailing sentiment in Classical Greece about the respective virtues of men and women. He says:

The works of Aristotle portrayed women as morally, intellectually, and physically inferior to men; saw women as the property of men; claimed that women's role in society was to reproduce and to serve men in the household; and saw male domination of women as natural and virtuous.

Gerda Lerner, author of The Creation of Patriarchy, states that Aristotle believed that women had colder blood than men, which made women not evolve into men, the sex that Aristotle believed to be perfect and superior. Maryanne Cline Horowitz stated that Aristotle believed that "soul contributes the form and model of creation". This implies that any imperfection that is caused in the world must be caused by a woman because one cannot acquire an imperfection from perfection (which he perceived as male). Aristotle had a hierarchical ruling structure in his theories. Lerner claims that through this patriarchal belief system, passed down generation to generation, people have been conditioned to believe that men are superior to women. These symbols are benchmarks which children learn about when they grow up, and the cycle of patriarchy continues much past the Greeks.

Egypt left no philosophical record, but Herodotus left a record of his shock at the contrast between the roles of Egyptian women and the women of Athens. He observed that Egyptian women attended market and were employed in trade. In ancient Egypt, middle-class women were eligible to sit on a local tribunal, engage in real estate transactions, and inherit or bequeath property. Women also secured loans, and witnessed legal documents. Athenian women were denied such rights.

Greek influence spread, however, with the conquests of Alexander the Great, who was educated by Aristotle.

During this time period in China, gender roles and patriarchy remained shaped by Confucianism. Adopted as the official religion in the Han dynasty, Confucianism has strong dictates regarding the behavior of women, declaring a woman's place in society, as well as outlining virtuous behavior. Three Obediences and Four Virtues, a Confucian text, places a woman's value on her loyalty and obedience. It explains that an obedient woman is to obey their father before her marriage, her husband after marriage, and her first son if widowed, and that a virtuous woman must practice sexual propriety, proper speech, modest appearance, and hard work. Pan Zhao, a Confucian disciple, writes in her book Precepts for Women, that a woman's primary concern is to subordinate themselves before patriarchal figures such as a husband or father, and that they need not concern themselves with intelligence or talent. Pan Zhao is considered by some historians as an early champion for women's education in China, however her extensive writing on the value of a woman's mediocrity and servile behavior leaves others feeling that this narrative is the result of a misplaced desire to cast her in a contemporary feminist light. Similarly to Three Obediences and Four Virtues, Precepts for Women was meant as a moral guide for proper feminine behavior, and was widely accepted as such for centuries.

Post-Classical History
In the Middle Ages, it is unusual to see women represented as teachers, in particular when the students appear to be monks. She is most likely the personification of Geometry.

From the time of Martin Luther, Protestantism regularly used the commandment in Exodus 20:12 to justify the duties owed to all superiors. The commandment honour thy father, was taken to apply not only to fathers, but elders, and the king.[citation needed]

In China's Ming Dynasty, widowed women were expected to never re-marry, and unmarried women were expected to remain chaste for the duration of their lives. Biographies of Exemplary Women, a book containing biographies of women who lived according to the Confucian ideals of virtuous womanhood, popularized an entire genre of similar writing during the Ming dynasty. Women who lived according to this Neo-Confucian ideal were celebrated in official documents, and some had structures erected in their honor.

Modern History
Although many 16th and 17th century theorists agreed with Aristotle's views concerning the place of women in society, none of them tried to prove political obligation on the basis of the patriarchal family until sometime after 1680. The patriarchal political theory is closely associated with Sir Robert Filmer. Sometime before 1653, Filmer completed a work entitled Patriarcha. However, it was not published until after his death. In it, he defended the divine right of kings as having title inherited from Adam, the first man of the human species, according to Judeo-Christian tradition.

However, in the latter half of the 18th century, clerical sentiments of patriarchy were meeting challenges from intellectual authorities – Diderot's Encyclopedia denies inheritance of paternal authority stating, "... reason shows us that mothers have rights and authority equal to those of fathers; for the obligations imposed on children originate equally from the mother and the father, as both are equally responsible for bringing them into the world. Thus the positive laws of God that relate to the obedience of children join the father and the mother without any differentiation; both possess a kind of ascendancy and jurisdiction over their children...."

In the 19th century, various women began to question the commonly accepted patriarchal interpretation of Christian scripture. One of the foremost of these was Sarah Grimké, who voiced skepticism about the ability of men to translate and interpret passages relating to the roles of the sexes without bias. She proposed alternative translations and interpretations of passages relating to women, and she applied historical and cultural criticism to a number of verses, arguing that their admonitions applied to specific historical situations, and were not to be viewed as universal commands.

Elizabeth Cady Stanton used Grimké's criticism of biblical sources to establish a basis for feminist thought. She published The Woman's Bible, which proposed a feminist reading of the Old and New Testament. This tendency was enlarged by feminist theory, which denounced the patriarchal Judeo-Christian tradition. In his essay, A Judicial Patriarchy: Family Law at the Turn of the Century, Michael Grossberg coined the phrase judicial patriarchy stating that, "The judge became the buffer between the family and the state." and that, "Judicial patriarchs dominated family law because within these institutional and intraclass rivalries judges succeeded in protecting their power over the law governing the hearth.

In China's Qing Dynasty, laws governing morality, sexuality, and gender-relations continued to be based on Confucian teachings. Men and women were both subject to strict laws regarding sexual behavior, however men were punished infrequently in comparison to women. Additionally, women's punishment often carried strong social stigma, "rendering [women] unmarriageable," a stigma which did not follow men. Similarly, in the People's Republic of China, laws governing morality which were written as egalitarian were selectively enforced favoring men, permissively allowing female infanticide, while infanticide of any form was, by the letter of the law, prohibited.

Maybe put somewhere else
FIGHT PATRIARCHY: graffiti in Turin (Italy)

Patriarchy is related to institutionalized control, and not merely people’s individual sexism. Much research has been done[example needed] to understand why females are stereotypically believed to occupy a domestic character while males are projected to pursue qualified fulfillment outside of the household.

Patriarchal structures of discrimination and oppression historically established male privilege by denying females the right to political involvement, in so doing lessening if not eradicating their chances to contribute in the regulations that circumscribe their life. This disunion of work is often plotted onto a social ladder where men's choice to go out of the house and assumed control over females is seen as foremost. Although each society has to have headship and control, patriarchy has thoroughly subjected females to manipulation, abuse, and subordination. Traditionally, patriarchy gave the father of the family complete possession over the spouse or wives, children, etc. as well as the ability to perform physical exploitation and every so often even those of manslaughter and auction.[citation needed]