Patriarchy

Taft R. F. The Great Entrance. A History of the Transfer of Gifts and other Preanaphoral Rites of the Liturgy of St. John Chrysostom. [A History of the Liturgy of St. John Chrysostom, vol. II]. Roma, 1975. (Orientalia Christiana Analecta; 200).

This book illuminates the rhetorical work performed by contemporary representations of a specific type of postfeminist hero who has garnered a lot of cultural capital: women who are smart, capable, physically agile and fit, and proficient with weaponry and technology. Employing critical/cultural and feminist approaches, Heather Hundley, Roberta Chevrette, and Hillary Jones engage with a range of theories including intersectionality, critical race theory, postmodernism, and posthumanism to examine a range of contemporary texts, including Kill Bill, Volumes I and II; The Hunger Games films; Wonder Woman; Atomic Blonde; Proud Mary; The Bionic Woman; Deus Ex; Dark Matter; and Caprica. Contributing to a robust existing conversation about postfeminist media as well as tracing how representation has changed in recent years, Hundley, Chevrette, and Jones contend that portrayals of dangerous dames offer limitations and opportunities for audiences. Specifically, should audiences read these characters as evidence of a postfeminist apocalypse, they may heed warnings of the limited interpretations offered. Yet as more women serve as role models and gain public attention, particularly regarding their assets and abilities, they provide important equipment for living for navigating around patriarchal constraints raised by postfeminism, neoliberalism, and humanism.

Available at:
-Peter Lang
https://www.peterlang.com/document/1057643
-Amazon
https://www.amazon.com/Dangerous-Dames-Representing-Female-Bodied-Postfeminist/dp/1433163012

Despite being recognized as one of the greatest playwrights of all time, Shakespeare is well known to have many problematic relationships to power that are extended into his texts. One example of this is patriarchy and his portrayal of women, and lack thereof. The Tempest is an example of this through Shakespeare's near total exclusion of women from the play. Miranda is the only women that ever appears in this play, and the only other one that is mentioned is Sycorax, who is dead long before the events of the play take place. This leaves limited options when examining gender relations within the play. The portrayal of Miranda serves as a good point of analysis as the only woman, however, particularly in her relationship to her father. Prospero, her father, is one of the major perpetrators of this, as he keeps her isolated and controls what she learns, which serves to maintain his power over her and the island. He uses many techniques of patriarchal abuse in order to keep this power dynamic upheld. On top of this all, Prospero also uses rhetorical objectification within his discussion of Miranda and planning of his future, as he seems to care little about her feelings or needs. These examples help us to understand how patriarchy pervades the play and shades our understanding of the characters within away from what Shakespeare and his audience may have perceived. Rather than the good, heroic wizard that audiences may have perceived him to be, I argue that these analyses prove that Prospero is not heroic, but abusive, controlling and hungry for power.

The rise of far-right parties in many parts of the world threatens the work of human rights and social justice NGOs. That far-right messaging and movements are polarizing political debates is clear; there is less clarity about the affective appeals and cognitive frames deployed to engineer this polarization. This report was commissioned to examine the ways in which varying narratives and tropes of masculinity and femininity have both shaped and been used by the far-right in its mobilization of support and polarization of debate. It follows the academic literature in identifying ethnonationalism as the unifying ideology of a heterogeneous political tendency that can be collectively referred to as the “far- right”. The use of the descriptor “far-right” also serves to designate those parties and formations which have engineered the entry of extremism into the mainstream, by rejecting both the traditional center-right establishment in politics and the violent extremism of openly anti-democratic groups and individuals. The nativism and authoritarianism of the far-right should be regarded as a “pathological normalcy” and a “radicalisation of mainstream values.” The analyses and recommendations presented in this report are based on a review of the available a​n​g​l​o​p​h​o​n​e literature on the far-right, as referred to above. This was supplemented with a review of recent documentation of Oxfam’s work on gender justice and its programming with men and boys in particular, and key informant interviews with Oxfam staff involved with gender programming to identify their concerns about the rise of the far-right, and what this might mean for Oxfam’s work on issues of masculinities.

Enclosed is the syllabus and course notes from the upper division course I teach in PostModernism and Post-Marxist Critical Theory. It occurs to me that some of these essays--ranging from Horkheimer and Adorno, Baudrillard, Foucault, and the feminist post-modern theorist Donna Haraway may offer some insight and some tools for comprehending the dark times in which we live. While these essays may not be directly aimed at understanding the rise of phenomena like the Alt-Right, toxic masculinity, and particularly violent forms of patriarchy, I think they can show us something about the ideological trends that set us on out current morally troubling path.

This essay traces the unfolding of vaginal and vulvic expressive topography from the Women’s March, through the grassroots strikes on International Women’s Day, to #ShePersisted, and, most momentously, to the emergence of #MeToo and the eruptive feminine. At the same time, it traces the movement from semiotic confinement to the emergence of a space, a third, for the porous elemental feminine to resist, and to allure, by virtue of her inappropriable freedom. The vaginal symbolic is a quintessential marker of that postbinary, elusive, enigmatic “space between,” a borderspace that operates beyond patriarchy. As the unconscious is untamable, this space is beyond domestication. It is not accidental that the Trump era is characterized by a preoccupation with borders, immigrants, walls, reproductive surveillance, and a general fear of feminine space. #MeToo’s survival and revolutionary and emancipatory potential lie in its opening of this lawful vaginality, and in erecting a postpatriarchal phallic symbol.

The primary purpose of this article is to analyze the government-debt crisis in Greece between 2008 and 2015 from a historical and psychological perspective, utilizing Jungian theory of archetypes. Thus, the proposed archetypes, responsible for the internal and external culture clashes, are the Intellectual, the Merchant, and the Patriarch. The secondary purpose of this article is to draw an analogy between the happenings of the Greek government-debt crisis and the current chaos of coronavirus era and offer several lessons that may help to change the course of the history, or at least individual perception of it.

This paper explores the silence surrounding disabled people’s sexuality in contemporary, postsocialist Bulgaria. The related desexualisation of disabled people is regarded as an instance of disablism that is sustained through medicalisation, patriarchal stereotypes and negative understandings of the bodily difference of ‘impairment’. The analysis draws on disability studies and phenomenology in order to elicit the workings of these mechanisms in everyday discourse as represented by an autobiographical essay and an internet discussion. A number of strategies for challenging disablist desexualisation are also highlighted whose point of departure is breaking the silence on the topic of disabled people’s sexuality.

This study identified and analysed contemporary social (religion, class and culture) conditions that facilitate, and/or restrict, Emirati women’s sports participation in the public sphere in the United Arab Emirates. Drawing on a feminist poststructural framework, the study sought to analyze the discursive enactment of (disruptive) gender identity positions.
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The article discusses the conditions that contributed to the occurrence of cases involving the abuse and sexual exploitation of females committed by peacekeepers during the United Nations Stabilization Mission in Haiti (MINUSTAH). The paper seeks to understand this context through a feminist perspective, considering the influence of militarized masculinity and the socioeconomic conditions in the country that perpetuated violence against women and girls during the course of the mission.

Nosso objeto de estudo são cenas de “Onde nascem os fortes”, supersérie exibida pela TV Globo em 2019, e rodada no cariri paraibano, na qual o silêncio do sertão grita tão forte que semelha um personagem. Partimos da pergunta “Até que ponto o sertão da obra fornece espaço de reflexão sobre as ideias acerca do homem nordestino (construídas pela Literatura e ressignificadas pelo Cinema Novo), e que evidenciam a sutil e permanente presença do machismo?”. Nosso objetivo é entender como essas ideias perpassam os cursos da Comunicação (TÁVOLA) - discurso, recurso, incurso, excurso -, a partir dos conceitos de dialogia e cronotopo (BAKHTIN), da perspectiva de gênero (JOAN SCOTT) e do machismo invisível (CASTAÑEDA). Como metodologia, usamos as tecnologias do imaginário (MACHADO) para buscar respostas à nossa indagação. Acreditamos que seja possível encontrar, no discurso verbo-visual, resultados que evidenciam o quanto é forte e arraigada no imaginário nacional a presença de um vigor masculino próprio do homem do sertão, através do qual repousam traços frequentes e seculares que alimentam uma estrutura machista perpetuada sorrateiramente ao longo dos séculos.

Female Mutilation: The truth behind the horrifying global practice of female genital mutilation (New Holland Publishers, 2016) comprises 70+ ‘narratives’ from survivors, family and community members, activists and professionals in two dozen countries, five continents, also with an accompanying website to bring all the contributors together, and a Twitter handle [book available from Amazon.co.uk / Amazon.com, or high street booksellers].

ISBN-10 ‏ : ‎ 1742576079

This paper that the burkini ban in France can be analysed as part of a larger dynamic concerning the way that patriarchal society constructs images and expectations of women's bodies. As such, the issue is not so much the burkini but men's control over women's bodies.

Se analiza una visión patriarcal generada por la identidad masculina tradicional, se expone el origen de esa identidad generada desde antes del nacimiento del varón y el por qué es tan difícil ver las cosas desde una perspectiva diversa a la implantada por el rol sociocultural masculino. Se ejemplifica como la igualdad formal no equivale a una igualdad real y finalmente, se analizan algunas implicaciones de la visión con perspectiva de género, con base en criterios jurisprudenciales de la Suprema Corte de Justicia de México.

Keywords: Perspectiva de género, identidad masculina, masculinidad, visión patriarcal, igualdad formal, igualdad real, incorporación de perspectiva de género.

Mini-mémoire réalisé en deuxième année de Master, dans le cadre d'un séminaire sur Poullain de La Barre et la recherche de l'égalité des sexes. Je me suis intéressée ici aux enjeux d'un texte latin parodique du XVIe siècle, traduit en français au XVIIIe siècle, qui veut démontrer en imitant une secte chrétienne hérétique que les femmes ne sont pas des êtres humains, en prenant comme socle de son raisonnement le texte biblique et un événement historique bien réel, à savoir le concile de Mâcon (en 585 de notre ère environ), qui débattit sur la question de l'humanité des femmes...

A book that looks at the relationship between melodrama, gender, sexuality and nationalism per se, and with reference to Hindi cinema between 1970-2000.
Table of Contents:
1. Political History, Political Economy
2. Bombay Cinema and Questions of Form
3. Towards a Theory of the Sexual Economy
4. Femininity and the Regulation of Pleasure and Desire
5. The Changing Faces of Masculinity
6. Gender, Sexuality, Nation
7. Communities and Their Others
8. Wounded Identities

מאמר זה מבקש להסביר את הסיבות להתנגדות הנחרצת של בתי הדין השרעיים
בישראל למינוי בוררת אישה בתיקי "ריב וסכסוך" (נזאע ושקאק). המאמר מראה
כי הפונקציה התפקידית שממלאי הבוררים בהליכי ריב וסכסוך נושאת בחובה
משקל אידיאולוגי פטריארכלי ניכר, השואב משני מקורות: א. מהמאפיינים
התרבותיים של פעולת הבוררים, המתבססים על 'תכונות' פטריארכליות מובהקות;
ב. מההקשר המבני של פעולת הבוררים, המתקיימת במרחב המשפחתי הפרטי. היות
ומרחב זה נתפס כאותנטי יותר ומפולש פחות מהמרחב הציבורי – התערבות בו,
וערעור הערכים הפטריארכליים העומדים בבסיסו, מעוררים התנגדות עזה. שילוב
של שני מרכיבי אלו, הוא שהביא להתייצבותו החד משמעית של בית הדין השרעי לערעורי כנגד מתן אפשרות למינוי נשים לתפקיד של בוררות בתיקי ריב וסכסוך
הנדונים בבתי הדין השרעיים בישראל.

This is the idea of the paper. It incorporates a slightly Marxist feminist perspective that basically works on the premise that we are all agents in the production cycle like cogs in a wheel and we have different roles to play to keep the production cycle going and all institutions and arrangements in society that we see are determined by economics. Men and women through their different roles in the cycle of production create a society which in turn shapes them. Marriage is a contract which has economic reasons and the family acquires the status of a hegemonic institution because it is instrumental in facilitating production and in furthering the interest and the material wellbeing of the state. The man works for the state, the woman works for the man and she also reproduces so in other words she brings in more workers or caretakers which will contribute to this cycle of production.
I have taken up Mahashweta Devi’s MO1084 and I am looking at how she is trying to disrupt the family as a hegemonic institution and critiquing its functioning just as a mere tool of the state which undermines individual growth and well-being of a person. So we have grieving mother Sujata who has lost her son to the Naxalite movement and she is the only one who is mourning his death. But not publicly. Because they belong to a particular social class, the Bengali bhadralok or the bourgeoisie their actions and reactions and even the dynamics within the family are determined and governed by their class consciousness. So the Brati the dead Naxalite son who has brought bad name to the family is reduced to a number 1084 and disowned in many ways by the family. They don’t discuss him, they obliterate him from their thoughts and they go on as if nothing has happened. Because that’s whats best for the family and the family name and the family business.
Except Sujata. She is torn between conforming to middle class standards and mourning over her dead son. And if she is seen to be grieving she allows herself to be labelled as strange, not dutiful enough to her husband and his reputation. So devi gives us a glimpse of this family where no true bonds exist either between the couples, all the married couples share a very perfunctory arbitrary relationship. They are just married to each other because it is socially correct to remain married. There is no bond between the children and the mother because they are in different camps playing the game of capitalist patriarchy.
SO through this model of a dysfunctional family devi exposes the decay and the damage which submission to the state machinery can cause to a family and how the family in turn because of its puppetlike existence can be detrimental to the well-being of the individual, how it can lead to estrangement and frigidity and ostracism and marginalisation and finally death.
And the paper of course attempts a very close reading of the text to substantiate and consolidate this argument.

Assia Djebar, whose real name is Fatima-Zohra Imalayan, is a famous writer not only in Algeria but also in Europe. She, who is the first Algerian woman to join the Ecole Normale Supérieure, was elected to the Académie Française in 2005. Djebar, author of numerous novels, short stories, poetry and essays, generally writes about the condition of woman oppressed by religious and social values.
In her novel entitled Fantasia: An Algerian Cavalcade, she narrates colonialism, male domination, the Algerian War of independence, women who take place alongside men in war and their desire for emancipation. The author describes the bloody war between Algeria and France in this novel, while she insists on the subject of language between colonizers and colonized. Because the colonizers mainly restrain speaking Arabic and then they declare French as the official language. This situation leaves deep scars on the colonized. Thus, in this study, we will try to explain the dilemma of the Algerian people who must live in bilingual and bicultural environments in the novel entitled Fantasia: An Algerian Cavalcade of Assia Djebar.

WHILE feminist movements have traditionally transformed the experiences and lives of women, mainstream feminist movements have failed to recognise the specific needs and experiences of mothers. The issues to which feminist movements attend to inevitably have implications for motherhood as a category and a lived experience, and political and social shifts that feminism has facilitated have impacts on all women– whether they are mothers or not. Despite what has been achieved in raising awareness of motherhood as an experience and ideology, motherhood still remains the unfinished business of feminism...

The lives of women in India are shadowed by a very suffocating patriarchal domination. Women have always been the victim of the repressive controlling effects of class and caste distinctions. The Dalit or the Scheduled Caste known as Untouchables in lesser democratic liberal terms are the ones subjected to the heavy burden of discrimination. Though the name has been banned the prevalent negative attitude of mind has remained and so have the extreme level of injustice, enslavement and servitude. They are subjected to multiple levels of discrimination and exploitation, much of which is barbaric and, degrading, appallingly violent and totally inhumane. [1]
This paper will explore the institution of caste and its operation in a micro level village setting in Bengal, an Indian state, and it power and dominion on women. For a critical study of this I will be closely referring to the novel Goynar Baksho by Shirshendu Mukhopadhyay which portrays three generations of women and their changing social status in the society that is satiated with caste system and its restrictions and patriarchy. By the end of the paper I will have discussed, examined and critiqued the oppressive nature of the caste system on women in Bengal from a modern day context. The paradigm shift from oppression to liberation, if any has happened over the years and to what extent, will be the main focus of the paper.

This article extends theories on varieties of gender regimes by arguing for the significance of property. Drawing on the case study of Turkey, it proposes that gendered property ownership diversifies patriarchal relations of labor. This historical sociology- based case study method is used to differentiate two forms of domestic patriarchy: premodern and modern. In premodern domestic patriarchy, women’s exclusion from agricultural landownership, in conjunction with the dominance of small landownership, sustains the patriarchal exploitation of labor in agriculture. In modern domestic patriarchy, women’s exclusion from paid employment, along with dispossession and increasing wage dependency, maintains the patriarchal exploitation of labor within the home.

সারসংক্ষেপ: দ্বি-জাতিতত্ত্বের ভিত্তিতে ১৯৪৭ সালে দেশভাগ হয়। দেশভাগ মানবসত্তাকে উচ্ছেদ করে ভৌগোলিক ও সাংস্কৃতিকভাবে। এই সাংস্কৃতিক ও ভৌগোলিক গণস্থানান্তর নির্মাণ করে আরেকটি পরিবর্তিত সাংস্কৃতিক-রাজনৈতিক পটভূমি। রাজনৈতিক কর্মকাণ্ডের সাথে সরাসরি জড়িত নন, অথচ সামগ্রিক রাজনৈতিক বাস্তবতায় যারা দেশ ছাড়েন, অভিবাসিত হন নতুন আরেকটি পরিসরে- এমন দুই সত্তাকে এই প্রবন্ধে বেছে নেওয়া হয়েছে। তৎকালীন কলকাতায় শিল্পজগতে প্রতিষ্ঠা পাওয়া শিল্পী সফিউদ্দিন আহমেদ এবং ছাত্র মোহাম্মদ কিবরিয়া পরবর্তীকালে বাংলাদেশের প্রথম প্রজন্মের মাস্টার শিল্পী হিসেবে স্বীকৃত হন। উল্লিখিত দুই শিল্পীর ব্যক্তিসত্তাকে এই প্রবন্ধে পাঠ করা হবে দেশভাগ ও অভিবাসনের পরিপ্রেক্ষিতে এবং ব্যক্তি ও তাঁর সংকটকে, সংকটের অভিজ্ঞতা কীভাবে সূচিত এবং অভিব্যক্ত হয়েছে, তা বোঝার জন্য সাংস্কৃতিক-বস্তুগত উপকরণ হিসেবে গ্রহণ করা হয়েছে এই দুই শিল্পীর শিল্পকর্মকে।

This paper looks at the issue of sexual violence through the framework of toxic masculinity. It analyses the ways in which patriarchal formations draw on and reinforce such masculinities, using gender and sexual violence, to reinforce the dominance of men.

The concept of 'patriarchal dividend' (Connell, 1995) assumes men's privileged position in the gender order, and implies that men have more agency in their lives than women. However, this article argues that when it comes to contemporary fatherhood, structural influences of employment and culturally dominant normative ideas about gender place fathers at a disadvantage. Using data from a longitudinal qualitative study of first-time fathers in Ireland, the article examines how the new fathers sought to reconcile the tensions between their role as fathers, partners and workers and offers the concept of 'patriarchal deficit' as a lens through which a new understanding of men's positions as fathers can be viewed.

Este ensayo es una reflexión y análisis a partir de la experiencia psicoterapéutica con mujeres jóvenes que en su mayoría consultan por sufrimiento psíquico. Se analiza este sufrimiento comprendiendo el sistema patriarcal que ejerce violencias y opresiones a las sujetas en cuestión; desde maternidades asumidas como obligatorias y sexualidades escondidas y amenazadas por lo público. Desde esta postura es que se interviene sin victimizar el lugar ocupado por estas mujeres, cuestionando los diagnósticos en salud mental que históricamente han influido en la posición subjetiva de las personas. Se intenta mostrar intervenciones tanto individuales como colectivas que alejan este situar de la mujer como la víctima e incentivan a dar otro y nuevo sentido a sus vidas.

The present article investigates the family in Kuwait and Saudi Arabia as the intermediary institution between the individual and the state, and as the site of reproduction of the social order through the control over the woman's body. The role of the family is examined here with the theoretical contribution of Foucauldian biopolitics intended as the state's political regulation of the biological element through power consolidation and preservation strategies. Women activists' actions aiming at the reform of the guardian-ship system in Kuwait and Saudi Arabia will be critically examined in the context of the wider regional challenges and movements. The article also interrogates the role of women in the authoritarian nation-state, and how it is constructed at the intersection be- tween the family, sexuality, reproduction and religion.

This research article explores the dynamics of discrimination faced by Pakistani Muslim women in contemporary history regarding the issue of legitimacy of female imams and muezzins. Although there are no authoritative statements affirming that women cannot become imams within the religious scripture of Islam, women from Muslim communities around the world in general and from Pakistan in particular suffer under patriarchal structures and dynamics. This makes it difficult for women to assume imam and/or muezzin positions, as they are often ignored and denied basic opportunities to practice their religious rights such as offering prayers in the mosque. A transformative theoretical underpinning structures and constructs an understanding of the situation, with the help of scholarly interpretations within the framework of modern-day social interactions.

The present study is an attempt to investigate students' attitudes about the social status of Moroccan woman and the variables that may influence the cause of woman liberation. These variables may include feminism, female activism and international human rights on one hand. On the other hand, factors such as religion, patriarchy and marriage legislation could stand against the cause of female emancipation. The paper uses a theoretical and practical part. The review of literature is broad and inclusive that it trespasses the national intellectual framework on the issue of woman liberation to referring to western major feministic movements for woman emancipation worldwide such as liberal feminism. The field work is conducted through distributing a representative number of questionnaires, 350 questionnaires. Briefly, the findings proved that the majority of respondents, 55% hold the view that religion stands as a primary factor behind conservative gender perception, whereas, 49% of the respondents believe that education is the factor behind such perceptions. Furthermore, 40% believed that the patriarchal system is the element behind traditional treatment of gender. Concerning marriage legislation, 55% agree with the reforms in Al Mudawana in 2004. For female activism, 72% believe that women highly contributed in bringing about the changes in Al Mudawana reforms of 2004. This helped to generate an increasing female participation in politics as proved by 58% of the respondents. Finally, 65% hold the view that woman social status nowadays is semi-liberal and improving.

This article will study the world of American professional wrestling in connection to the reception of masculine tropes by World Wrestling Entertainment (WWE) fans. Wrestling fans, who are in majority male and traditionally come from the American working class, are in the unique position to voice, or scream, their opinions of positive or negative masculine behaviours that they see live in the ring. Since it is a scripted show (or in wrestling jargon, a ‘work’), it offers us a fascinating insight into how men view masculine behaviour as they view the action from a fictional distance. As unlikely at it may seem, I will argue that based upon their live reception of positive and negative masculine traits, modern WWE fans are surprisingly liberal in their condemnation of masculinist beliefs such as misogyny, having a hatred of oppressive patriarchal systems and, mostly recently, opposing the sleazy objectification of women. I will additionally challenge accusations that wrestling is a fundamentally misogynistic industry, with particular reference to the modern reception of female wrestlers as serious athletes, rather than erotic valets leading males to the ring, or as sex objects in general, with reference to the successful 2015 ‘Divas revolution’ and the company’s decision to rename them ‘superstars’ in all broadcasts ‐ giving them equal status to their male counterparts.

this article I seek to re-examine the concepts ‘patriarchy’ and ‘homosociality’, individually and in relation to each other. I argue that the critical tendency to dismiss the utility of ‘patriarchy’ did not engage much with the relations of patriarchal formations to men and masculinities. The latter are shaped and determined by bonds of ‘homosociality’, which, I argue, is not necessarily to be understood as being oppositional to homosexuality or as tantamount to an implicit homoeroticism. This homosociality forms the substrate of other kinds of collective social phenomena like nationalism, caste and religious communalism, chauvinisms of various kinds, etc. It is substantially shaped by the dynamics of inclusion and exclusion that determine such collective phenomena, serving as the ‘mediating anodyne’ to the conflicts and contradictions that are often, even inevitably, thrown up in such patriarchal formations. Arguing that a central aspect of this is the relation between the erotic and the politic, I then discuss the relation of masculinity to power, within these dynamics.