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Journal articles on the topic 'Male chauvinism'
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1
PÜTZ, MANFRED. "MALE CHAUVINISM." Notes and Queries 36, no. 3 (September 1, 1989): 360–61. http://dx.doi.org/10.1093/nq/36-3-360.
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Probert, C. S., W. Maddison, and J. M. Roland. "Diet, diabetes, and male chauvinism." BMJ 301, no. 6766 (December 22, 1990): 1430–31. http://dx.doi.org/10.1136/bmj.301.6766.1430.
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Turkel, Ann Ruth. "Reflections on the development of male chauvinism." American Journal of Psychoanalysis 52, no. 3 (September 1992): 263–72. http://dx.doi.org/10.1007/bf01249429.
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Solomon, Kenneth. "The Psychodynamics of Male Chauvinism in an Elderly Man." Clinical Gerontologist 10, no. 3 (April 26, 1991): 23–38. http://dx.doi.org/10.1300/j018v10n03_04.
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Rivero Santamarina, Diana. "Post-male chauvinism and the mass media: new mechanisms for old problems." Anàlisi, no. 50 (August 25, 2014): 85. http://dx.doi.org/10.7238/a.v0i50.2268.
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Ubanako, Valentine Njende. "Male Chauvinism in Cameroon Pidgin English: The Case of the Collocates of Man." World Journal of English Language 8, no. 2 (August 27, 2018): 12. http://dx.doi.org/10.5430/wjel.v8n2p12.
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The aim of this paper is to assess the creative and dynamic uses of the collocates of man in Cameroon Pidgin English as it has picked up chauvinistic connotations in a strict and increasingly patriarchal Cameroon. Cameroon Pidgin English has been analyzed from different perspectives by different scholars, but the area of collocation has seldom been tackled. Word associations like ‘speak like a man’, ‘drive like a man’, ‘man-boy’, ‘my man’ (penis),’ he is a real man’ ‘man hand’ etc. abound in the repertoire of Cameroonian users of English. This paper thus brings out the different possible collocations with the word man as well as semantic degradations and ameliorations in the Cameroonian context and investigates if the continuous dominance of (the) man in the Cameroonian society could be a subtle case of linguistic rights violation. This study uses participant observation, interviews and questionnaires to obtain data from 100 speakers of Cameroon Pidgin English in Cameroon.This study employs the social identity theory propounded by Henri Tajfel and John Turner (1979; 1986) which explains intergroup behaviours and status differences. Results show that the domains of use cut across the domains of the traditional ruling system, titles and kinship terms, professions, traditional economic system and foodstuffs and drinks. Also, man is used in Cameroon Pidgin English for self -expression and self- identification. Most of the collocates of man reflect the sociolinguistic background of the country with most of the terms having come from background languages like French, Cameroon Pidgin English and Camfranglais.
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Singla, Sarla. "Confrontation of Protest against Male Chauvinism in Arundhati Roy’s the God of Small Things." International Journal of Linguistics, Literature and Culture 2, no. 3 (September 2, 2016): 12. http://dx.doi.org/10.21744/ijllc.v2i3.157.
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Roy portrays women’s marathon struggle for seeking the sense of ‘identity’ in male dominated conservative framework breaking the age-old snackles and constraints and to assert her right to live her own way. Roy attacks the prevailing hypocrisy of the society which builds a great barrier between man and woman. The setup of the male dominated society is such that it has little or nothing to offer to the unfortunate forsaken women like Ammu's who are literally forsaken everywhere they go and the greatest pain of it all comes when they are inflicted by ones who are so called your ‘own people’.
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Mejia, Christian R., Jordy Pulido-Flores, Dante M. Quiñones-Laveriano, Wendy Nieto-Gutierrez, and Paula Heredia. "Male chauvinism among Peruvian medical students: Related socio-educational factors in 12 Peruvian universities." Revista Colombiana de Psiquiatría (English ed.) 48, no. 4 (October 2019): 215–21. http://dx.doi.org/10.1016/j.rcpeng.2018.02.003.
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Elfenbein, Anna Shannon. "Troublesome Comrades: Male Chauvinism and Revolutionary Engagement in Olive Dargan’s Call Home the Heart." Mississippi Quarterly 66, no. 2 (2013): 197–213. http://dx.doi.org/10.1353/mss.2013.0020.
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Gopika Unni, P. "Dalit Feminism: A Voice for the Voiceless in Aruna Gogulamanda’s “A Dalit Woman in the Land of Goddesses”." Shanlax International Journal of English 8, no. 3 (June 2, 2020): 42–44. http://dx.doi.org/10.34293/english.v8i3.2269.
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Dalit Feminism is feminism, which has great significance in the contemporary casteist society. It aims at equality, right, and justice for the lowest strata of the society, that is, Dalit Women. Aruna Gogulamanda’s “A Dalit Woman in the land of Goddesses” focuses on the double-edged swordf marginalization, which a Dalit woman has to suffer in the patriarchal casteist era, both as a woman and also as a Dalit. She is a poet who articulates her voice for the voiceless section of the society, that is, the Dalit women, who are suppressed in the hands of male chauvinism.
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Basu, Rajsekhar. "Kunti’s cry: Responses in India to the cause of emigrant women, Fiji 1913–16." Studies in People's History 7, no. 2 (December 2020): 180–91. http://dx.doi.org/10.1177/2348448920951547.
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The publication in August 1913 of a letter attributed to Kunti, an Indian woman in Fiji, raised an outcry in India. First, the Hindi press took it up; then the Marwaris of Calcutta organised a campaign for the relief of emigrant labourers; and finally, the protection of Indian women in Fiji became a part of the nationalist campaign against indentured labour. This article examines the ideological basis of the agitation, arising from traditional male chauvinism merging with the anti-colonial upsurge, treating especially the reaction in the Hindi press, the Marwari intervention and the nationalist campaign.
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O'Donohoe, Benedict. "L'Étranger and the Messianic Myth, or Meursault Unmasked." PhaenEx 2, no. 1 (June 21, 2007): 1–18. http://dx.doi.org/10.22329/p.v2i1.61.
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This paper attacks received ideas about Camus’s iconic hero as honest, modest, innocent, and even messianic. Reviewing these notions, first, as collated in Édouard Morot-Sir’s critical conspectus, ‘Actualité de L’Étranger’ (1996), I trace them back to Sartre’s seminal critique (1943), then to Camus’s characterisation of Meursault as ‘the only Christ we deserve’, in 1955. By close reading of the text, I show that, far from being the modern messiah of authenticity, Meursault is in fact a monster of male chauvinism and an unreconstructed misogynist, whose much-vaunted indifference and amorality only thinly disguise a psychopathology of autism, egotism, paranoia and sadism.
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Horton, Paul, and Helle Rydstrom. "Heterosexual Masculinity in Contemporary Vietnam." Men and Masculinities 14, no. 5 (June 17, 2011): 542–64. http://dx.doi.org/10.1177/1097184x11409362.
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By drawing on ethnographic data collected in two different settings in northern Vietnam, this article considers the ways in which heterosexual masculinity is configured by younger men. The intersection between heterosexuality and masculinity, the article argues, epitomizes a site of contestations between moral ideals, expectations about gendered support, and sexual pleasures disguised as protests. In introducing into a Southeast Asian context, the Latin American term machismo, understood as an expression of male-centered privileges and the ways in which they foster men’s chauvinism against women (or other men), the article explores how local assumptions about the natural quintessential drive of male sexuality as well as a wife’s obligations to comply with his sexual needs together provide men with morally legitimized explanations for the buying of various kinds of female sexual services.
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Ezebuilo, Rev Fr Dr Hyginus Chibuike. "Human Rights, Gender Equality, and the Question of Justice: A Re-Examination of Male Chauvinism in African Culture." International Journal of Advanced Engineering, Management and Science 5, no. 8 (2019): 532–41. http://dx.doi.org/10.22161/ijaems.58.10.
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Sparke, M. "Writing on Patriarchal Missiles: The Chauvinism of the ‘Gulf War’ and the Limits of Critique." Environment and Planning A: Economy and Space 26, no. 7 (July 1994): 1061–89. http://dx.doi.org/10.1068/a261061.
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The limits of critique are politically significant. Such politics become examinable through deconstruction as a form of interested closure. To do this, however, it is first necessary to distinguish the Derridean deconstruction of writing from the purely literalist interpretations it is commonly but mistakenly given. The example subsequently used as an illustration of limited critique is a conference paper on the ‘Gulf War’ previously presented by the author in 1991. This paper drew on feminist psychoanalytic theories in order to critique the geopolitical effects of masculinist nationalism made manifest in the war. It is reprinted here and then reexamined in terms of its problematic production of truth through writing. This reexamination is pursued at three levels: by considering the conference paper's instrumentalisation of feminist theories and the questions this entails about male academics and feminism; by examining the dangers of normalisation inherent to the normative frameworks of psychoanalytic criticism; and by indicating some of the specific differences that were concealed as this form of criticism was brought to bear in an explanation of the chauvinism of the war. Although deconstruction is shown to offer a way of monitoring how critique risks erasing the heterogeneous through an inevitable essentialism, it is also argued that it is vital to come to terms with the political definition of such risks.
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de Boise, Sam. "Cheer up emo kid: rethinking the ‘crisis of masculinity’ in emo." Popular Music 33, no. 2 (April 8, 2014): 225–42. http://dx.doi.org/10.1017/s0261143014000300.
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Abstract‘Emo’, an abbreviation of the word ‘emotional’, is a term both used to describe music which places public emphasis on introspective displays of emotion and a pejorative phrase applied to fans of a diverse range of music. It is overwhelmingly male-dominated in terms of production and it has been suggested that the development of emo can be explained with reference to a ‘crisis in masculinity’. This implies that explicit, male emotional expression is historically incompatible with the performance of Western ‘masculinity’. This article first briefly explores how emo emerged and how it has been linked to the idea of a crisis. It then moves on to conduct a lyrical, discursive analysis around three themes: emotional expression and relationships; overt chauvinism; and ‘beta male misogyny’. Through these concepts I suggest that, rather than indicating a crisis or ‘softening’ of masculinity, there are actually a number of historical continuities with masculinities as a means of sustaining gendered inequalities.
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Morgan, Llewelyn. "Child's Play: Ovid and his Critics." Journal of Roman Studies 93 (November 2003): 66–91. http://dx.doi.org/10.2307/3184639.
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It is a familiar observation that Epic puts men first — from ἄνδρα μοι ἔννεπε to arma uirumque, and on to ‘Man's first disobedience’. Genres are gendered, and the epic genre is emphatically masculine, foregrounding males as protagonists and male preoccupations as its proper concerns, and in general validating and glorifying masculine spheres of activity and masculine values and priorities. Self-conscious commentary on this defining feature of epic is readily found within the genre — when Numanus Remulus advises the effeminate Trojans, ‘sinite arma uiris et cedite ferro’ (Aen. 9.620), the echo of arma uirumque has the effect of implicating the whole epic in his male chauvinism; only real men have a right to feature in the Aeneid, Remulus seems to suggest — but is most familiar from confrontation between epic and lower genres, love elegy in particular.
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Qi, Linshuo. "Women’s Voices in the Victorian Era – Feminist Consciousness in the Bronte Sisters’ Works." Journal of Contemporary Educational Research 5, no. 5 (May 31, 2021): 81–85. http://dx.doi.org/10.26689/jcer.v5i5.2154.
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Before the Victorian era, it was rare for women to be authors and writers to fix the protagonists of their works as female characters. However, in the 19th century, there was a rapid increase of women writers and emphasis on feminist consciousness. Among all the works of women writers, Jane Eyre and Wuthering Heights which were written by the Bronte sisters were distinctive. The Bronte sisters conveyed their feminist consciousness and described the society in their works. Both works emphasized romantic relationships as the narrative thread. By shaping the female characters in their works as self-reliant women who fought for equivalence and freedom in the era where male chauvinism occupied leadership roles, the Bronte sisters conveyed their eagerness for freedom, equality, and their feminist consciousness. This paper combines features of the Victorian era and the Bronte sisters’ life experiences to analyze feminist consciousness in these two works and make comparisons between them.
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Lim, Jason. "“A Tolerant Society Is the Way Forward”: Exposing Chinese Chauvinism in Singapore, 1959–1979." Translocal Chinese: East Asian Perspectives 15, no. 1 (July 1, 2021): 67–92. http://dx.doi.org/10.1163/24522015-15010004.
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Abstract Official narratives in Singapore have included the crackdown by the ruling People’s Action Party (pap) government under Lee Kuan Yew against the Chinese chauvinists on the city-state’s road to nationhood. From 1959 to 1976, the Lee government believed that Chinese chauvinism came from three sources: a population that was majority ethnic Chinese in Singapore, pro-communist organizations that exploited Chinese chauvinism for their own ends, and individuals or organizations that praised the People’s Republic of China at the expense of Singapore. Using newspaper articles, speeches by government ministers, oral history interviews, and declassified government records held in Singapore and overseas, this article assesses the threat of Chinese chauvinism in Singapore between the years 1959 and 1976. It argues that the Lee government made statements about Chinese chauvinists that were grounded either on truism, or on excoriating individuals, for its own political gain.
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Roy, Subir Kumar. "Vulnerability of Elderly Women: Victim of Gender Discrimination." Hasanuddin Law Review 3, no. 1 (March 30, 2017): 1. http://dx.doi.org/10.20956/halrev.v3i1.560.
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The life cycle of human being completes with the process of aging but we fail to realize this simple arithmetic of life and often consider our elders as a burden for us. They are compelled to compromise with their dignity and integrity and forced to live at the mercy of their own nearest and dearest. When we talk about elderly women their position is more appalling than their male counterpart due to this male chauvinism which tries to regulate every affair of the life of the people. Under the alibi of protection and security of women they are subjected to the violent gender discrimination and compelled to live and lead their life at the fingertips of a male. The women in especially in third world countries are considered as a tool of procreation of child and all her activities and qualities of life are relegated with the household course. Across the globe the male tendency is to regulate Women’s ownership and control of property, resources created by her own labor, education and information and even her reproductive abilities and sexualities with an intention to jeopardize and throttled down the rights of the women. Women bear this status till her last breath and hence, it is axiomatic that how vulnerable their position is.
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Chukwu-Okoronkwo, Samuel O. "Women in leadership: Interrogating associated covert and overt Paranoia." OGIRISI: a New Journal of African Studies 15, no. 1 (October 15, 2020): 169–80. http://dx.doi.org/10.4314/og.v15i1.11s.
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The issue of gender and leadership, especially of women in leadership, has undoubtedly remained a crucial subject matter of discussion in contemporary politics and leadership not only in Africa, but globally too. Scholars have made several attempts to express their different shades of opinions regarding the issue based on their individual consciousness and understanding of the issue as the case may be. This has thus given rise to the prevailing scale of mixed feelings that always surround discussions about the issue; thus entrenching a strong feeling of paranoia about it. Through qualitative research approach, explored through observation and analytical literature review, and further anchored on the Functional Leadership Theory, the paper interrogates the covert and overt manifestations of the feeling of paranoia that often attend the issue of women in leadership generally. It makes a case for not only integrating women in leadership positions in every sphere of life in the society, but also in giving them a chance at the top where it really matters.
Keywords: Gender, Leadership, Male Chauvinism, Paranoia, Patriarchy, Politics, Women
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Masroor, Nida, Muhammad Asim, and Saman Hussain. "Pure Play: Entrepreneuring Females in The Digital Era." Asia Proceedings of Social Sciences 2, no. 3 (December 2, 2018): 117–22. http://dx.doi.org/10.31580/apss.v2i3.325.
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ECommerce is getting rapid popularity worldwide due to number of associated benefits. The addition of word "electronic" to commerce and business opens a world of opportunities for people. Females constitute 50% of total population of the world (World Bank , 2018). However, their contribution in economic activities is low either due to family restrictions or labour/ distribution channel issues because of male chauvinism in many societies. Apart from them, specific problems are common to females all over the world regardless of their belongingness to any culture including family responsibilities, limited physical strength and lack of availability of finance in many countries. As an ebusiness signifies with low cost, automated business process, availability of direct channel, flexible hours and nonetheless independence from physical existence (Turban & King, 2016) therefore the research suggested application of ebusiness as prospective solution to the barriers for female entrepreneurship that was further confirmed by the results.
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Rasul, Azmat. "Between the Family and Politics: Female Politicians as Media Objects in Bollywood Films." Society and Culture in South Asia 3, no. 1 (January 2017): 24–44. http://dx.doi.org/10.1177/2393861716674105.
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Of late, researchers have examined the stereotyping of female politicians in entertainment media as a serious problem in several democratic societies. Despite chauvinism and stereotyping, the entertainment industries find female politicians attractive content producers, which guarantee tangible profit, as audiences are interested in learning about the life stories of female politicians. This article employs feminist political economy of communication to analyse exposé of female politicians in three Bollywood chick flick movies featuring lead characters in important political positions. This study finds that chick flicks—movies centred on attractive female lead characters and typically marketed to women—serve as a mechanism to sell commercial entertainment products to both female and male audiences. I argue that Bollywood’s political movies are marketed through a focus on bodily attributes of female politicians that helps perpetuate patriarchal ideology in which women are passive homemakers and effectively domesticated and excluded from public sphere.
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Tehseem, Tazanfal, Masroor Sibtain, and Zara Obaid. "EXPLORING GENDER STEREOTYPES IN MEDIA ADVERTS: A MULTIMODAL ANALYSIS." Journal of Social Sciences and Humanities 57, no. 2 (December 31, 2018): 155–75. http://dx.doi.org/10.46568/jssh.v57i2.42.
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This paper aims at identifying socio-cultural portrayal of women through representational, interactive and compositional meanings with a focus on gender stereotypes propagated by media advertisements in Pakistan. Media adverts as such are an instrumental tool for manipulating attitudes and behavior of large and diverse audience for example, a large body of data reveals that women are portrayed in media to stylize their physical attributes to tempt and persuade customers. Therefore, advertisements are instrumental in creating a certain mind-set by shaping an ideologythrough highlighting the hegemonic representation of men and sexual objectification of women for creating an erotic fantasy. The data for the study comprises print media adverts which were randomly collected to have primarily advertised Pakistan TV morning shows, home products and cosmetics and have been selected on an assumption that they embody a socio-cultural perspective. The findings show that the selected advertsproject the world of male chauvinism where women are shown as the facilitating sexual objects.
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Mishra, Indira Acharya. "Voice of Protest in Nepali Poetry by Women." Molung Educational Frontier 10 (December 31, 2020): 51–62. http://dx.doi.org/10.3126/mef.v10i0.34057.
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This article explores feminist voice in selected poems of four Nepali female poets. They are: "Ma Eutā Chyātieko Poshtar" ["I, a Frayed Poster"] by Banira Giri, "Pothī Bāsnu Hudaina" ["A Hen Must not Crow"] by Kunta Sharma,"Ma Strī Arthāt Āimai"["I am a Female or a Woman"] by Seema Aavas and "Tuhāu Tyo Garvalai" ["Abort the Female Foetus"] by Pranika Koyu. In the selected poems they protest patriarchy and subvert patriarchal norms and values that trivialize women. The tone of their poems is sarcastic towards male chauvinism that treats women as a second-class citizen. The poets question and ridicule the restrictive feminine gender roles that limit women's opportunity. To examine the voice of protest against patriarchy in the selected poems, the article takes theoretical support from French feminism, though not limited to it. The finding of the article suggests that Nepali women have used the genre to the political end, as a medium to advocate women's rights.
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Arowolo, Grace Ayodele. "Protecting women from violence through legislation in Nigeria: Need to enforce anti-discrimination laws." International Journal of Discrimination and the Law 20, no. 4 (November 11, 2020): 245–88. http://dx.doi.org/10.1177/1358229120971953.
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Violence against women is a commonplace and widespread phenomenon in Nigeria. It results from multifarious factors the major ones being gender discrimination/male chauvinism, despite the ratification of major international anti-discrimination laws and the enactment of national laws that prohibit violence. Preliminary investigations reveal among others, that these ratified international anti-discrimination instruments are not yet domesticated into law, while some of the national laws condone violence against women, as encouraged by the patriarchal nature of the Nigerian society which is influenced by culture and religion as enshrined within the plural Nigerian legal system. The article highlights the major Nigerian Federal legislation and their failure to adequately combat violence against women. It argues that the domestication and enforcement of CEDAW and other relevant international anti-discrimination instruments, a review of extant Nigerian laws, and the abolition of Nigerian societal practices and other obnoxious beliefs can lead to adequate protection of women from violence.
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Kaur, Surinder. "EQUALITY OF WOMEN IN SIKH IDEOLOGY." JOURNAL OF SOCIAL SCIENCE RESEARCH 6, no. 2 (December 27, 2014): 1000–1003. http://dx.doi.org/10.24297/jssr.v6i2.3468.
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The status of a woman in a society shows the social, cultural, religious and political scenario of that society. The position of the woman has passed many phases. It becomes evident after studying the fundamental teachings of different spiritual traditions that different religions accorded high status to the woman. Through this research paper, an effort has been made to know the status of the woman in Sikhism. For this purpose, Semitic and Aryan religious traditions have been made the foundation to understand the status of the woman prior to the emergence of Sikhism. Misogynistic interpretation of the myth of Adam and Eve in Judeo-Christian and Islamic traditions and Pursha-Prakriti duality in Hindu Sankh philosophy made it clear that it is male chauvinism and misogynistic bent of mind which undermined the role of the woman in those societies. In the fifteenth century, Guru Nanak, the founder of Sikhism and his successor Sikh Gurus accorded very high status to the woman. Guru Ram Das, fourth Nanak, composed Lavan- the recitation of which became an essential part of the Sikh marriage ceremony. Lawans helped the women to get worthy status with men not only in this world but in spiritual realm also. Women in Sikhism through the institution of marriage regained their lost status. In this research paper, it has been concluded that Eve and Prakriti i.e. women are enabled to play equal and more vibrant role in the socio-religious, political and economic spheres due to the egalitarian and humanistic message of the Sikh Gurus. Sikhism has made it possible to wipe out the gender bias and narrow-mindedness associated with a male dominated society.
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Rassendren, Etienne. ""The Lie of the Land: Notes on Gender, Globalisim and the Nation-State "." Artha - Journal of Social Sciences 6, no. 2 (June 1, 2007): 9. http://dx.doi.org/10.12724/ajss.11.2.
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This analysis of the contemporary "Indian" context is occasioned by the visible rise of new forms of cultural chauvinism concerning women's lives and their bodies; as also a proliferation of different modes of commodification of women's bodies in global culture. Despite the insertion of modernity during colonialism, with its enlightenment ethic of rationality and individuality, postcolonial "India" under globalizing capital only redeploys a rarefied pre-modernily. I argue that the sudden interest in the dominant media to re-deploy the woman's body as sexual self-representation submerges an insidious commodity-fetishism, predicated on consumerist masculinities. Indeed the figure of the women in this era of globalization and nationalist democracy, I argue, continues to collapse into the continuum between masculinist control and the male gaze. Liberal global culture today revisits traditional patriarchy largely to revise its forms than to dislodge its content. It is this contradictory process of contemporary culture, that of masculinist and male pleasure on the one hand and the discourse of self-assertion and emancipation on the other that I wish to track and delineate in this analysis. I also wish at the end to comment on sexual economy, gendered subalternity, masculinities and the cultural in order to expose its many serious cultural and political fault-lines.
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Mekathoti, Dr Hemanth Kumar, and Dr Narasinga Rao Barnikana. "Marriage is a Mirage." SMART MOVES JOURNAL IJELLH 8, no. 11 (November 30, 2020): 35–46. http://dx.doi.org/10.24113/ijellh.v8i11.10832.
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Indian female writers attempt to depict the problems of women in the modern society dominated by male chauvinism and in rural India in particular, touching the feministic sensibilities. These female writers handle astonishing variety of themes. Among the women modern writers of fiction Kavery Nambisan occupies a unique place for more than one reason.She has begun her literary career by writing numerous children’s books. Female characters in her novels truly feel that love and marriage are not mere accidents but it is a trap and a cage where emotional stress haunts them through lack of care, bondage and love.
The character ‘Shari’ of Kavery Nambisan’s second novel Mango–Coloured Fish (2000), is a young girl, who is caught in a complex, entanglement of uncertainties and disillusionments, and she has different notions about the institution of marriage. Nambisan successfully depicted the contemporary younger generation pre and past marriage dilemmas and ordeals effectively and lively. The protagonist Shari wants to trace out her self-identity and freedom in this world and this is clearly presented in the novel Mango –Coloured Fish.
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Khan, Mariya Seemin, and Rosnani Hashim. "Monolithic Interpretation of the Qur’an: Revisiting Selected Verses on Women Penafsiran Monolitik Al- Qur’an: Peninjauan Ayat-Ayat Ter-tentu Mengenai Wanita." Journal of Islam in Asia (E-ISSN: 2289-8077) 12, no. 2 (November 28, 2015): 232–52. http://dx.doi.org/10.31436/jia.v12i2.494.
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AbstractNumerous Qur’anic verses such as 2:187, 4:19, 4:34, 7:189, and 30:21 deal with and address women, inspiring positively that women have serious role to play in the development of society. But it seems interpretation of these verses have been influenced by male chauvinism. Most of the Muslim scholars, early as well as contemporary, have tried to prove on the basis of these verses inferiority of womenfolk. This paper represents a humble effort to reflect on the related verses with a view to deriving positive messages rather than negative.Keywords: Monolithic, the Qur’an, Muslim Scholars, Interpretation, Womenfolk.AbstrakKebanyakan ayat-ayat Al-Quran seperti 2:187, 4:19, 4:34, 7:189, dan 30:21 berurus dengan wanita, memberi inspirasi positif bahawa wanita memainkan peranan yang penting dalam pembangunan masyarakat. Tetapi tafsiran ayat-ayat ini kelihatan seperti ia dipengaruhi oleh kaum lelaki. Kebanyakan para ulama Islam, yang awal dan kontemporari, telah cuba untuk membuktikan kerendahan wanita berdasarkan ayat-ayat ini. Kajian ini merupakan satu usaha untuk memikir mengenai ayat-ayat yang berkaitan dengan tujuan untuk memperolehi mesej yang positif dan bukannya negatif.Kata Kunci: Monolitik, Al- Qur’an, Ulama Islam, Penafsiran, Kaum Wanita.
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Arrey-Ngang, Taku Catherine. "The Changing Perception of the African Woman towards Patriarchy and Masculinity." International Journal of Scientific Research and Management 8, no. 07 (July 9, 2020): 1489–97. http://dx.doi.org/10.18535/ijsrm/v8i07.el04.
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Patriarchy is a social structure in which men are the primary holders of power, and are preponderate in roles of local authority, political leadership, economic power and control of property. Several African literary productions focus on the suffering of women in such patriarchal setup with men being very domineering and women oppressed; the man is always at the helm with the woman being the silent observer. In most cases, property and family name are passed down within the male line of inheritance. Basically, men are in charge. This article however exposes the changing awareness of today’s African woman from one who is governed to being more in control of her surroundings. Using two African plays: Ola Rotimi’s Our Husband Has Gone Mad Again and Anne Tanyi Tang’s Eneta vs Elimo, we argue that women have evolved from being disenfranchised dependents and voiceless recipients to assertive and productive contributors in their families and society. Deconstruction and Nego-feminism are applied here to reveal how women negotiate their way through patriarchy as a means of achieving their goals of empowerment and determination to effect socio-political change.
(Key Words: Perception, Patriarchy, Masculinity, Chauvinism, Deconstruction, Nego-feminism)
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Epprecht, Marc. "Women's ‘Conservatism’ and the Politics of Gender in Late Colonial Lesotho." Journal of African History 36, no. 1 (March 1995): 29–56. http://dx.doi.org/10.1017/s0021853700026967.
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The triumph of the ‘conservative’ BNP over the ‘radical’ BCP in Lesotho's pre-independence elections has long been a source of contention among analysts. While many factors are seen to have contributed to the BCP defeat, one which consistently appears in passing or in footnotes is the ‘conservative’ inclination of Basotho women who, in 1965 comprised two-thirds of the electorate. Women's ‘conservatism’ is commonly accepted as a given, stemming from their purportedly natural domesticity, religiosity or love of tradition. This article examines the actual history of Basotho women in politics in the late colonial era (1920s–1965) and finds no empirical grounds for these assumptions. On the contrary, even the most ostensibly ‘conservative’ women often adopted non-traditional, self-emancipatory behaviour. In the context of a ‘modern’ colonial state with retrograde, often punitive policies towards women, such ‘conservatism’ was in fact rather progressive. On the other hand, Lesotho's self-proclaimed ‘radicals’ exhibited strong elements of male chauvinism, ignorance and contempt for women's needs. The implication for African nationalist or other radical politicians and sympathic academics is that failure to take serious account of women and gender can undermine political integrity and effectiveness.
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Hassan, Ahmad Muhyuddin, Zulkiflee Haron, and Mansoureh Ebrahimi. "Islamic Feminism from A Liberal Muslim Perspective." UMRAN - International Journal of Islamic and Civilizational Studies 7, no. 3 (October 4, 2020): 99–107. http://dx.doi.org/10.11113/umran2020.7n3.368.
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The challenge addressed herein are impacts from feminism on Muslims in particular. The authors discuss this based on an understanding of the position of women in the west vis-à-vis variegated Muslim societies. Some believe that Islamic feminism obtains full sovereignty for women and thus gel with western rejection of male chauvinism and dominance with arguments straight from the Quran. Liberal Muslim feminists believe a woman must be given equal considerations in various circumstances to include inheritance rights, legal testimony and so forth. Based on hermeneutic interpretations, socio-historical analysis and relativism, Muslim feminists believe the Quran needs a robust dusting and reinterpretation that allow socio-historical reconsiderations for this worthy cause. Since Muslim societies embrace Islam and its prevailing patriarchal culture, it is difficult to accept the concept of Islamic feminism. This paper investigates feminism from a liberal muslim perspective. A literature review provides a thematic analysis that refers to emerging trends in gender issues. Findings reveal that ideas and practices regarding rights and freedom seek to enhance the status of women. The discussion solely focuses on historical and contextual analysis to realize the expanding potential of feminism’s path to freedom of choice in the Islamic context.
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wookangsig. "A Study on the Influence of the Male Chauvinism in the Narrative of the Chinese Modern Kung-fu Novels ― Focusing on Jin Yong’s Kung-fu Novels." Journal of the research of chinese novels ll, no. 54 (April 2018): 215–44. http://dx.doi.org/10.17004/jrcn.2018..54.008.
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Breitenbach, Esther, Alice Brown, and Fiona Myers. "Understanding Women in Scotland." Feminist Review 58, no. 1 (February 1998): 44–65. http://dx.doi.org/10.1080/014177898339587.
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This article explores obstacles to understanding the history and contemporary experiences of women in Scotland, and to the development of feminist research in Scotland. It is argued that explanations which invoke Scottish male chauvinism and misogyny alone are insufficient, and that the marginalization of women in Scotland is produced both by male domination within Scotland, and by English cultural and political hegemony within the UK. The article comments on the relationship of the concept of ‘Britishness’ to that of ‘Scottishness’ (and other identities within the UK) and illustrates how the frequent confusion of ‘British’ with ‘English’ serves to obscure Scottish experience. It is also argued that the place of Scotland within the British state has led to the creation of an institutional framework that disadvantages women, and a system of government that excludes women. This implies that feminist debates on the state in Britain require a specific focus on the form of the British state, and in the context of constitutional change in particular this is important for the development of future strategies. It is argued that the double marginalization of women in Scotland is not just a problem in relation to the development of feminist research, but is also a political problem in that it contributes to a degree of alienation from feminism in England. The article concludes by arguing for the necessity of recognition of difference, but also for dialogue, as the basis for feminist alliances in different parts of the UK.
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Laguna Allué, Sandra, and Ana Isabel Isidro de Pedro. "VIOLENCIA DE GÉNERO CONTRA NIÑAS Y ADOLESCENTES EN SANTO DOMINGO (REPÚBLICA DOMINICANA)." International Journal of Developmental and Educational Psychology. Revista INFAD de Psicología. 2, no. 1 (October 22, 2017): 211. http://dx.doi.org/10.17060/ijodaep.2017.n1.v2.933.
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Abstract.GENDER VIOLENCE AGAINST GIRLS AND ADOLESCENTS IN SANTO DOMINGO (DOMINICAN REPUBLIC).The present work deals with the phenomenon of sexual abuse against both child and teenage girls in Santo Domingo (Dominican Republic) through a field study. The sample was obtained from a shelter where, in a temporary internment regime, either victims of sexual abuse, prostitution, sexual exploitation or simply people with lack of resources, lack of protection and / or helplessness are hosted. Specifically, we looked for analyzing this phenomenon from a gender perspective through a case study. The information was broken down into several units of study, using an inductive category analysis. The units of analysis examined make reference to the social and family context of the minors, to the knowledge of the gender equality that they possess, to the weight of the male chauvinism beliefs, etc. The cases studied show a structured society based on gender and, in this sense, also the families –mostly unstructured– follow a strength patriarchal hierarchy that legitimizes the different forms of violence against women and does not seem to clarify the incestuous barriers between relatives of the opposite sex. In addition, the prevailing masculinity sentiment is coupled with gender inequalities concerning the labor and professional areas. This produces a false empowerment, felt by the girls who try to obtain through their bodies, in a society that treat them as an object, a supplier man, what contributes to reinforce, maintain and perpetuate these practices. In this sense, it was verified how the sexual abuse is an expression of the machismo. The relevance of such a conclusion lies in how the great intensity with which the population lives the strict gender roles and their corresponding male chauvinism beliefs is detrimental for both genders.Keywords: Gender, Gender violence, Male domination, Violence against womenResumen.El presente trabajo aborda el fenómeno del abuso sexual a niñas y a adolescentes en Santo Domingo (República Dominicana) mediante un estudio de campo. La muestra se obtuvo en un centro de acogida en el cual se hospedan, en régimen de internamiento temporal, menores víctimas de abusos sexuales, prostitución, explotación sexual o bien sin recursos, en desprotección y/o desamparo. Más concretamente, se buscó analizar dicho fenómeno desde la perspectiva de género mediante un estudio de casos. La información se desglosó en varias unidades de estudio, mediante un análisis de categorías inductivo. Las unidades de análisis contempladas hacen referencia al contexto social y familiar de las menores, al conocimiento de la igualdad de género que poseen las mismas, al peso de las creencias machistas, etc. Los casos estudiados presentan una sociedad estructurada en base al género y, en este sentido, también las familias –en su mayoría desestructuradas– siguen una jerarquía patriarcal muy arraigada que legitima las diferentes formas de violencia contra la mujer y no parece esclarecer entre familiares del sexo opuesto las barreras incestuosas. Además, el sentimiento de masculinidad imperante se acopla a las desigualdades de género concernientes al ámbito laboral y profesional. Esto produce un falso empoderamiento sentido por las niñas, que en una sociedad que las cosifica extraordinariamente pretenden conseguir, a través de sus cuerpos, un hombre que las proveerá, lo cual contribuye a reforzar, mantener y perpetuar estas prácticas. En este sentido, se pudo comprobar cómo el abuso sexual es una expresión del machismo. La relevancia de tal conclusión radica en cómo la gran intensidad con la que la población vive los estrictos roles de género y sus correspondientes creencias machistas van en detrimento de ambos géneros.Palabras clave: Género, Violencia de género, Dominación masculina, Violencia contra las mujeres
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Akpah, Bartholomew Chizoba. "Satire, humour and parody in 21st Century Nigerian women’s poetry." European Journal of Humour Research 6, no. 4 (December 30, 2018): 133. http://dx.doi.org/10.7592/ejhr2018.6.4.akpah.
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21st century Nigerian women poets have continued to utilise the aesthetics of literary devices as linguistic and literary strategies to project feminist privations and values in their creative oeuvres. There has been marginal interest towards 21st century Nigerian women’s poetry and their deployment of artistic devices such as satire, humour and parody. Unequivocally, such linguistic and literary devices in imaginative works are deployed as centripetal force to criticise amidst laughter, the ills of female devaluation in the society. The major thrust of the study, therefore, is to examine how satire, humour and parody are deployed in selected Nigerian women’s poetry to reproach and etch the collective ethos of women’s experience in contemporary Nigerian society. The study utilises qualitative analytical approach in the close reading and textual analysis of the selected texts focusing mainly on the aesthetics of humour, satire and parody in challenging male chauvinism in contemporary Nigerian women’s poetry. Three long poems: “Nuptial Counsel”, “Sadiku’s Song” and “The Sweet, Sweet Mistress’ Tale” by Mabel Evweirhoma and Maria Ajima respectively were purposively selected. The choice of the selected poems hinges on the artistic vigour, especially the evoking of laughter, mockery and condemnation of hegemonic strictures through the use of satire, humour and parody. The paper employs Molara Ogundipe’s Stiwanism, an aspect of Feminist theory in the analysis of the selected poems. The poets have shown the interventions of humour, satire and parody as linguistic devices in condemning and highlighting peculiarities of women peonage in Nigeria.
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Oliveira, Isaac Gezer Silva de, Sâmela Pedrada Cardoso, Ricardo Santos Dias, and Pedro Borges Júnior. "Influence of Female boardroom presence on firm value: An analysis on companies listed on B3." Revista de Negócios 23, no. 3 (February 8, 2019): 49. http://dx.doi.org/10.7867/1980-4431.2018v23n3p49-57.
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In recent decades women have had substantial advances in access to higher education and the labor market, but these achievements were not reflected in the high ranking of companies. The participation of women in executive positions in the advisory board of large corporations in Brazil and in the world is still incipient. In this sense factors such as patriarchy, male chauvinism, sexism, among other advances not allow the presence of women at the top of large companies, even when this presence is associated with better performance. Thus, work on the assumption that thinking gender diversity of public policies involves ethical issues and inclusion strategies going performance improvement field and value creation, while the completion of ideas and attitudes from the specificities of each gender can contribute to economic and social development of the company. Thus the aim of this study is to investigate the relationship between corporate value and the presence of women in high-ranking. Therefore, we collected data of companies listed on the B3 and identified those with the presence of women on the board and the executive board, checking the differences between them from non-parametric tests. It is still employed multivariate data analysis from the linear regression and probit regression. The results suggest a positive and statistically significant relationship between firm value and the presence of women on the board. The results show evidence that the inclusion of women on the board in addition to ensuring diversity, meet precepts of ethics, equality, social responsibility, contributing to the better performance of firms and generating shareholder value.
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Upadhyay, Prakash. "Accessing Labour, Resources and Institutions: Women Laborers in Brick Kiln of Jamune Bhanjyang, Tanahun , Nepal." Janapriya Journal of Interdisciplinary Studies 5 (July 21, 2017): 56–74. http://dx.doi.org/10.3126/jjis.v5i0.17840.
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The key argument of this paper is that the changing nature of women’s involvement in non-agricultural labor force has added a critical dimension in the development process of Nepal. This relationship between involvement and development has been affected by nature of women’s employment, education, family responsibility and state policy. The major objective of this paper is to analyze critical issues, condition, tribulations and options associated with the livelihoods of women labourers working in brick kiln. For meeting the objectives, qualitative and quantitative data from both primary and secondary sources were used. Primary data were collected via self administered questionnaire, interview, observation and case study. The study findings reveal that due to poverty, low education and skills, many rural women are concentrated in low-skilled and low-paid employment in urban brick kilns where they suffer from gender discriminations, exploitations and male chauvinism in salary, working hours, promotion and facilities. Gender relation has been foremost in determining control over and access to labour, resources, institutions and services. Hence, understanding the different role of women and men is critical to understanding how that system affects women labour, reward, punishment, productivity and sustainability in brick kilns. Policies should consider women labourers easy access to education and information on their rights, as well as supportive institutions and legal measures to ensure their safety, gender rights and encourage private sector development in rural areas that can increase job opportunities for rural women hence reducing their brisk migration to urban areas for job.Janapriya Journal of Interdisciplinary Studies, Vol. 5 (December 2016), page:56-74
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Koplow, Michael. "Textbook's Chauvinism Doesn't Make the Grade." American Journal of Nursing 85, no. 7 (July 1985): 783. http://dx.doi.org/10.2307/3425125.
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KOPLOW, MICHAEL. "TEXTBOOKʼS CHAUVINISM DOESNʼT MAKE THE GRADE." AJN, American Journal Of Nursing 85, no. 7 (July 1985): 782. http://dx.doi.org/10.1097/00000446-198507000-00015.
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Dupras, Joseph A. "Tying the Knot in the Economic Warp of Jane Eyre." Victorian Literature and Culture 26, no. 2 (1998): 395–408. http://dx.doi.org/10.1017/s1060150300002473.
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A prominent pattern in the weave of Jane Eyre's station, attitudes, and narrative is her finances, skewed by lineage and wont. Jane's fortune and psyche are as warped when she becomes wealthy and a writer as when she was a young, anxious outcast whom poverty demeaned and challenged. Her memoirs critique religious hypocrisy, male chauvinism, and economic degradation, but also expose her pernicious outlook on matrimony and Mammon, in contrast to a proclaimed wedded bliss. “[T]he same catastrophe — marriage” (228; ch. 19) — that she wryly predicts for romances, real and fictional, is a stigma on her character. Jane Eyre records a twisted lesson about an heir straitened by serving too many masters. Jane, knowing she has mistaken wealth for a panacea, not a dangerous pharmakon, is no feminist paragon in a conventional rags-to-riches tale, but rather a disillusioned, haunted woman whose mendacity is a function and mainstay of her knotted, (under)privileged life. When she often wants “a facile word or plausible pretext… to get [herself] out of painful embarrassment” (277–78; ch. 23), candor shades into equivocation. Neither marriage nor writing makes an honest woman of her. Portraying herself as independent and principled, Jane at the end of her narrative rope seems to attain what her cousin, St. John Rivers, calls “the selfish calm and sensual comfort of civilized affluence” (417; ch. 34). However, Jane often feigns placidity, and Ferndean is “deep buried in a wood … [an] ineligible and insalubrious site … no opening anywhere” — which makes her think she “had taken a wrong direction and lost [her] way” (455; ch. 37).
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ALI, Forkan. "The Dynamics of Islamic Ideology with Regard to Gender and Women’s Education in South Asia." Asian Studies 6, no. 1 (January 30, 2018): 33–52. http://dx.doi.org/10.4312/as.2018.6.1.33-52.
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The article presents an investigation on certain anthropological-social aspects and the social organization of women with a focus on female education and women’s rights in Islam in South Asia, and especially in the subcontinent. It starts with the Moghul period and then turns to the colonial era and contemporary developments. Through the movement for independence from colonial rule of Britain, the Muslim identity in the South Asian region rose in a state of transformation, reform and development. This occurred due to several factors that encouraged the regeneration and reviewing of Indian society in response to the condemnation, discrimination and chauvinism of their colonial rulers and their deep-seated legacy. Women of the society, who were censured to be subjugated by the native men as entitled by colonial rulers, empowered this transformation by taking direct and indirect participation in it even though patriarchal norms and mind-sets have been a durable feature of South Asian society, cutting across faith communities and social strata, including the Hindu, Buddhist and other non-Islamic traditions on the subcontinent. While religious arguments are generally used in efforts to preserve the asymmetrical status of men and women in economic, political, and social arenas, this investigation attempts to show that religious traditions in South Asia are not monolithic in their perceptions of gender and women’s education. The structure of gender roles in these traditions is a consequence of various historical practices and ideological influences. Today, there is a substantial variability within and between religious communities concerning the social status of women. At different times and in different milieus, religious points of view have been deployed to validate male authority over women and, in opposition, to call for more impartial gender relations.
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Rozzi, Ricardo. "Taxonomic Chauvinism, No More!" Environmental Ethics 41, no. 3 (2019): 249–82. http://dx.doi.org/10.5840/enviroethics201941325.
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The culture of global society commonly associates the word animal with vertebrates. Paradoxically, most of animal diversity is composed of small organisms that remain invisible in the global culture and are underrepresented in philosophy, science, and education. Twenty-first century science has revealed that many invertebrates have consciousness and the capacity to feel pain. These discoveries urge animal ethicists to be more inclusive and to reevaluate the participation of invertebrates in the moral community. Science also has warned of the disappearance of small animal co-inhabitants that is occurring in the midst of the sixth mass extinction. This “invisible extinction” compels environmental philosophers to make visible invertebrates, whose existence is precious in itself and for the functioning of ecosystems on which biodiversity and human societies depend. With a biocultural approach that integrates the biophysical and cultural dimensions of biodiversity, I investigate the roots of taxonomic chauvinism associated with the under-representation and subordination of invertebrates in modern philosophy and science. The bad news is the confirmation of a marked vertebratism in animal imagery. The good news is that David Hume, Charles Darwin, and biocultural ethics provide conceptual foundations for cultivating an appreciation of the small co-inhabitants with whom we share our local habitats and the global biosphere.
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Chuks, Madukasi, Francis. "Ozo Title: An Indigenous Institution In Traditional Religion That Upholds Patriarchy In Igbo Land South-Eastern Nigeria." International Journal of Social Sciences and Humanities Invention 5, no. 5 (May 3, 2018): 4640–52. http://dx.doi.org/10.18535/ijsshi/v5i5.02.
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In Igbo land, the institution of Ozo title has underpinnings of male chauvinism and often used by men to remind those who appear to be very forward of their subordinate place in the society. Among the Igbo people, the Ozo title is an indigenous institution that is regarded as a central aspect of African indigenous religious practice through which they engage questions about the meaning for life. Through an ethnographic study conducted in recent years, I propose to explore the origin of the Ozo title and the symbolic significance of this indigenous sacred institution with specific reference to its religious, cultural, political, ethical and social significance, a method by which the indigenous communities keeps in constant religious communication with their deities and ancestors. However, I propose to not only examine the various ways in which Ozo title as a sacred institution has been used by their initiates to mediate religious beliefs and practices in African religion, but to specifically focus on its members as agents or ambassadors of different communities. Through an evaluation of significant Igbo religious practices involving Ozo title as a sacred institution performed by initiated men only which upholds patriarchy, I wish to suggest that the Ozo title as a sacred institution has two significant and related functions. The first one is that it enables the initiates to bridge the gap between the visible and unseen world of the ancestors and thus making possible an Igbo understanding of those forces that are believed to control the destinies of man. Secondly, Ozo title as a sacred institution of the Igbo is believed to uphold and sustain the Igbo religious system, and a complex of traditional religious rituals which uphold the privileges of those men who have been initiated into the ancestral cult. This paper point to particular understandings of Ozo title as integral to African religion, and proposes to illustrate this through an examination of Traditional Igbo Religion through the mediation of Ozo title as a sacred institution as part of the broader socio-sacral order.
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Lewis, Robert. "Was Lenin a ‘Male Chauvinist’ or just a ‘Morose Ascetic’?" Journal of Interdisciplinary Economics 1, no. 2 (January 1986): 67–68. http://dx.doi.org/10.1177/02601079x8600100202.
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Mansbridge, Jane, and Katherine Flaster. "The Cultural Politics of Everyday Discourse: The Case of “Male Chauvinist”." Critical Sociology 33, no. 4 (July 2007): 627–60. http://dx.doi.org/10.1163/156916307x210973.
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Eddy, EM. "'Chauvinist genes' of male germ cells: gene expression during mouse spermatogenesis." Reproduction, Fertility and Development 7, no. 4 (1995): 695. http://dx.doi.org/10.1071/rd9950695.
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MANSBRIDGE, J. "MALE CHAUVINIST, FEMINIST, SEXIST, AND SEXUAL HARASSMENT: DIFFERENT TRAJECTORIES IN FEMINIST LINGUISTIC INNOVATION." American Speech 80, no. 3 (September 1, 2005): 256–79. http://dx.doi.org/10.1215/00031283-80-3-256.
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Dessì, Ugo. "Religion, Hybrid Forms, and Cultural Chauvinism in Japan." Journal of Religion in Japan 1, no. 2 (2012): 168–87. http://dx.doi.org/10.1163/221183412x649629.
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Abstract This article analyzes a few selected case studies from different religious traditions in contemporary Japan to illustrate, first, the active role played by religion in Japan in the creation of hybrid forms and, secondly, the potentiality in two instances to promote cultural chauvinism. The topics explored here are Japanese Buddhism and the issue of human rights, Shintō’s self-representation as a ‘religion of the forest,’ and Kōfuku no Kagaku’s adoption of Theosophical themes. The discourse of human rights found in traditions such as Jōdo Shinshū, Jōdoshū, and Sōtōshū shows how this western idea is made to resonate with religious concepts from the Buddhist tradition, thus making possible a reshaping of local religious identities. While in this case the catalyst in the process is provided by an external source, the recent reshaping of Shintō as a ‘religion of the forest’ may be characterized as a glocalization leaning to ‘native’ sources, in which the ‘native’ religious tradition is subject to a creative reading following the worldwide growing awareness of ecology. Here a tendency to emphasize the superiority of the ‘native’ culture may also be noticed. However, as the case of Kōfuku no Kagaku’s adoption of various Theosophical themes illustrates, also glocalization leaning to external sources may be accompanied by forms of cultural chauvinism.