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Kim, Ki-Woon, Yoon-So Choi, and Hee-Jin Seo. "Sports #Me Too Movement and Social Discourse." Korean Society for the Sociology of Sport 34, no. 2 (2021): 51–68. http://dx.doi.org/10.22173/ksss.2021.34.2.4.
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Lee, Soonku. "Thoughts on the Me Too Movement." Korean Journal of Humanities and the Social Sciences 44, no. 4 (2020): 261–69. http://dx.doi.org/10.46349/kjhss.2020.12.44.4.261.
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Han, Jin-Seok, and Nam-Jo Kim. "Phenomenological Study on the “Me Too” Movement in the Tourism Industry." Journal of Tourism Sciences 42, no. 8 (2018): 191–214. http://dx.doi.org/10.17086/jts.2018.42.8.191.214.
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Harris, Deborah A., and Patti Giuffre. "#Me Too In the Kitchen." Contexts 19, no. 2 (2020): 22–27. http://dx.doi.org/10.1177/1536504220920190.
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In the wake of the #metoo movement, Harris and Giuffre use the restaurant industry as an example to illustrate how viewing sexual harassment as an issue of industry and organizational culture–rather than just the behavior of a few bad actors–can inform our understanding of sexual harassment in the workplace.
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Gibson, Camille, Shannon Davenport, Tina Fowler, et al. "Understanding the 2017 “Me Too” Movement’s Timing." Humanity & Society 43, no. 2 (2019): 217–24. http://dx.doi.org/10.1177/0160597619832047.
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While persons may differ on the identified start of what evolved into the “Me Too” movement of 2017, the media focus makes the Anita Hill and Clarence Thomas saga of October 1991 a starting point for a slow cruise to a season of reckoning. This article explores the circumstances that led to a cataclysm where women have been believed and the alleged perpetrators have experienced consequences. These elements are a grassroots movement against sexual harassment across sectors; high-profile celebrity cases that attracted public attention; the use of a social media venue, the # MeToo, that facilitated the victims speaking publicly, from a safe distance from the harasser or abuser, no longer feeling compelled to silence for personal or career reasons; the election of a President (Trump) who was recorded jesting about engaging in sexual harassment; courageous investigative journalism in the face of threats from powerful persons; and President Obama’s Title IX enhancements that put sexual assaults on college and universities in the news (and Betsy Devos’s reversal of some of these initiatives). A final ingredient is the initial mistrial of Bill Cosby in 2017 (he has since been convicted of sexual assault in 2018).
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이미경. "The Gap between Law and Reality Through #Me Too Movement." Economy and Society ll, no. 120 (2018): 12–35. http://dx.doi.org/10.18207/criso.2018..120.12.
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Yun, Jin-Sook. "A Study on Dialectic Development of the Me Too Movement." Yonsei Law Journal 34 (December 30, 2019): 141–60. http://dx.doi.org/10.33606/yla.34.6.
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Chamallas, Martha. "Will Tort Law Have Its #Me Too Moment?" Journal of Tort Law 11, no. 1 (2018): 39–70. http://dx.doi.org/10.1515/jtl-2018-0008.
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AbstractUsing tort law’s treatment of claims for domestic violence and sexual assault as examples, this essay identifies prominent features of a feminist historical approach to law to demonstrate how gender inequality is reproduced over time, despite changes in legal doctrine. When informed by feminist theory, history can function as a critique of past and present regimes of inequality, highlighting the various techniques of exclusion and marginalization that emerge to prevent law from redressing serious, recurring injuries suffered disproportionately by women. The essay explores two such techniques: sexual exceptionalism that treats gender-related torts differently than other harms and the adoption of ostensibly neutral rules that have a disparate impact on women and marginalized groups. The essay speculates as to whether the #MeToo movement can provide the momentum to produce a break from the past, particularly with respect to third-party claims holding employers and other institutional defendants responsible for sexualized harms.
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Shukla, Seema, Pavitar Parkash Singh, and Garima Malik. "#ME TOO MOVEMENT: INFLUENCE OF SOCIAL MEDIA ENGAGEMENT ON INTENTION TO CONTROL SEXUAL HARASSMENT AGAINST WOMEN." Journal of Content Community and Communication 12 (December 31, 2020): 57–69. http://dx.doi.org/10.31620/jccc.12.20/07.
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Social media provide a common platform to the public to speak about social injustice and put grievances about the policies. They also unite and act against crimes. Social Media has been instrumental in the propagation of gender inequality protests around the world. This purpose of study is to assess the influence of the “#Me Too movement” on intention to control sexual harassment against women and further to suggest a framework using mass communication as a tool to create awareness and control sexual harassment against women. Multivariate data analysis was conducted through Partial Least Squares Path Modeling (PLS-SEM) to analyze the data. The questionnaire was circulated through WhatsApp and emails to 800 Indian participants. The results suggested that social media movement like “#Me Too movement” has a positive influence on the intention to control sexual harassment against women. This research showed that awareness about sex-based crimes could be increased with participation in these kinds of social movements which in turn leads to the formation of an intention to control sexual harassment against women.
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Shim, Hyun Jung, and Kwang Hyun La. "Implications of the Me Too Movement in South Korea on Criminal Justice." Korean Association of Police Science Review 20, no. 4 (2018): 85–108. http://dx.doi.org/10.24055/kaps.20.4.4.
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Lin, Zhongxuan, and Liu Yang. "‘Me too!’: individual empowerment of disabled women in the #MeToo movement in China." Disability & Society 34, no. 5 (2019): 842–47. http://dx.doi.org/10.1080/09687599.2019.1596608.
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Mueller, Aaron, Zach Wood-Doughty, Silvio Amir, Mark Dredze, and Alicia Lynn Nobles. "Demographic Representation and Collective Storytelling in the Me Too Twitter Hashtag Activism Movement." Proceedings of the ACM on Human-Computer Interaction 5, CSCW1 (2021): 1–28. http://dx.doi.org/10.1145/3449181.
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Deal, Bonnie-Elene, Lourdes S. Martinez, Brian H. Spitzberg, and Ming-Hsiang (Ming) Tsou. "“I Definitely Did Not Report It When I Was Raped . . . #WeBelieveChristine #MeToo”: A Content Analysis of Disclosures of Sexual Assault on Twitter." Social Media + Society 6, no. 4 (2020): 205630512097461. http://dx.doi.org/10.1177/2056305120974610.
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The “Me Too” movement, founded by activist Tarana Burke, began in 2006, before Twitter became the viral platform for political activism and news media that it is known for today. The reemergence of the Me Too movement on Twitter in 2017 sparked a widespread focus on the societal issue of sexual misconduct. This study examines sexual assault disclosures as an aspect of such misconduct through the context of the Me Too movement on Twitter. Through the use of content analysis, online disclosures of sexual assault ( N = 1,459) are examined for variations of sexual explicitness and attainment of social functions per the functional theory of self-disclosure. Specifically, this study explores associations between Twitter network structure and (1) levels of sexual explicitness and (2) retweet count. Through manual coding and statistical analysis, the study finds associations between sexual explicitness of online disclosures and retweet count as well as associations between network structure and sexual explicitness of disclosures. The study shifts the focus of disclosure discourse from dyadic communication to the contemporary context of networked social media. Implications for theory and practice are discussed, which include, but are not limited to, the exploration of associations between disclosing and catharsis, disclosing that may be characterized as neutral or conflicted, and disclosing sexual assault without being sexually explicit.
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Kim, Hye–ryung. "The Age of #Me Too Movement : Criminal Nature of Sexual Violence and New Criteria for Christian Sexual Ethics." Korean Journal of Christian Studies 111 (January 31, 2019): 269–93. http://dx.doi.org/10.18708/kjcs.2019.01.111.1.269.
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Lee, Bun-Hee. "#Me Too Movement; It Is Time That We All Act and Participate in Transformation." Psychiatry Investigation 15, no. 5 (2018): 433. http://dx.doi.org/10.30773/pi.2018.04.30.
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Lee, JongIm, Juhyun Hong, and Jinah Seol. "Gender Politics and Meaning Practice of “#MeToo” Movement on the Social Networking Site." Media, Gender & Culture 34, no. 2 (2019): 99–146. http://dx.doi.org/10.38196/mgc.2019.06.34.2.99.
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Sherwyn, David, and Paul Wagner. "We Can Thank Harvey Weinstein for Doing What Congress and the Supreme Court Failed to Do." Cornell Hospitality Quarterly 59, no. 2 (2018): 174–88. http://dx.doi.org/10.1177/1938965518761993.
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While the years 2017 and 2018 will be remembered for numerous geo political and social movements, any retrospective of this time will include the issue of sexual harassment and the corresponding “Me Too” movement. In this time, sexual harassment has transformed from a workplace legal concept to an issue that is defining the fabric of the country. While no one could persuasively argue that sexual harassment has not expanded from its legal roots to a movement that transcends the law, the fact is that the concept is rooted and adjudicated in law. Sadly, the commentators and the popular press often ignore or misstate the law. This creates a dangerous culture where the public is misinformed of their rights and responsibilities. More troubling, is the fact that there are serious problems with the law that need to be understand and, we contend, changed, in order for the entire problem to be eliminated, or, at least, mitigated. This paper explains the law with regard to what constitutes sexual harassment and when the employer is liable, identifies the problems, and proposes a fix so that we can create a future workplace where the authors’ five daughters (between them) and the rest of their generation will be able to honestly not raise their hands and not have to say: “Me Too!”
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Shkapenko, T. M., and N. B. Milyavskaya. "Repragmatization of the ME TOO Speech Act in Social and Communicative Practices of the Internet." Nauchnyy Dialog, no. 4 (April 30, 2020): 176–87. http://dx.doi.org/10.24224/2227-1295-2020-4-176-187.
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The pragmatic nature of the Me too speech act is studied in two different areas of functioning: outside the Internet environment and in cyberspace. It is noted that in normal communication Me too is a response cue that closes an adjacency pair and does not have a persuasive potential. On the Internet, this speech act undergoes radical changes, turning into a stimulus statement that initiates the mass participation of a certain target audience in the movement against sexual harassment. It is shown that the pragmatic transformation of the phrase is due to the action of both linguistic and extralinguistic factors. The transition from a responsive cue to an initial utterance is ensured by a common presupposition for all addressees, while the versatility of intentions acquired by the speech act (affirmation, recognition, accusation, appeal) together with the deictic pronoun of the first person endow it with a high degree of persuasiveness. As the psychological basis for the effective impact of the phrase, the ideas of the American psychological school about the importance of empathy and the therapeutic effect of public actions - confessions are successfully introduced into the consciousness of a globalized community. The novelty of the study is that for the first time the fact of the limited relevance of individual postulates of pragmalinguistic theories for the Internet space is established. The relevance of the work is associated with the need for a comprehensive understanding of the phenomenon of repragmatization of the Me too , which receives the role of a semiotic marker and a cultural symbol of a new wave of the feminist movement.
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Boyd, Robin. "Focus of Unity: Ultimate and Penultimate Goals of the Christian Movement." Scottish Journal of Theology 50, no. 4 (1997): 459–80. http://dx.doi.org/10.1017/s0036930600049760.
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Ecumenical myopia?As a participant in the interchurch scene for many years I have become increasingly conscious of a phenomenon which I can best describe as ‘ecumenical myopia’. Myopia means short sightedness, and what I am thinking about is the tendency for ecumenical vision to fall short of its true objective: the lines of sight converge to a focus too soon, and from then on — as my schoolboy physics tells me — they cross each other and diverge in different directions into an obscure and unfocussed blur.
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Gunnlaugsson, Helgi, and Jónas Orri Jónasson. "Is digital crime victimization increasing in Iceland – may the Me-too movement influence how victimization is experienced." Nordisk Tidsskrift for Kriminalvidenskab 107, no. 1 (2020): 24–40. http://dx.doi.org/10.7146/ntfk.v107i1.124800.
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AbstractThe first Icelandic study of digital crime victimization was conducted in 2016. According to the results, approximately 13 % of respondents reported digital victimization during the three years prior to the survey. Slander and consumer fraud were the most common types of victimization. Respondents between the ages of 30 to 44 were most likely to have been victimized. In 2018, the survey was repeated using the same questionnaire. As before, the survey was conducted online in cooperation with the Social Sciences Research Institute and solicited information from a sample of circa 2,000 respondents representative of the Icelandic population ages 18 years and older. Approximately 20 % reported a digital victimization in 2018. This suggests a significant increase in victimization since 2016. The increase was most notable in regards to the sexual harassment of women. It is contended that the MeToo Movement of 2017 may have had an impact on the experiences reported by women in 2018.AbstractDen første islandske undersøgelse, der fokuserede på kriminel krænkelse over internettet, blev udført i 2016. Ifølge resultaterne rapporterede ca. 13 % af respondenterne, at de inden for de seneste tre år forud for undersøgelsen havde været udsat for krænkelse over internettet. De mest almindelige former for krænklse var bagtalelse og forbrugerbedrageri. Respondenter i aldersgruppen 30-44 år viste sig at være mest udsatte. Undersøgelsen blev gentaget i 2018, med anvendelse af det samme skema som i 2016. Undersøgelsen blev også denne gang foretaget over nettet i samarbejde med centret for socialvidenskabelig forskning og udsendt til ca. 2000 deltagere, der afspejlede den islandske befolkning over 18 år. Ser vi en øgning i kriminel forulempelse over nettet? Ser vi andre former for forulempelse end i 2016? Har Me-Too bevægelse i Island haft nogen indflydelse på ofrenes oplevelse af at være krænket?
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Sharma, Indira, Raj Kumar Srivastava, and Reet Sharma. "Four Major Defenses Against #Metoo Allegations Are Not Tenable." Journal of Psychosexual Health 1, no. 2 (2019): 180–82. http://dx.doi.org/10.1177/2631831819859685.
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Introduction: The “Me too” movement against sexual harassment has spread in a big way on the social media with many men defending the allegations against them. Aim: To examine the current evidence on the 4 major defenses against sexual harassment—consensual sexual behavior, behavior as “normal,” complaint without proof has no meaning, and long delay in filing complaints. Method: The literature on “Metoo” movement against sexual harassment was retrieved and critically examined to determine the extent to which it supports the 4 defenses. Conclusion: The 4 major defenses against #Metoo allegations are not tenable.
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Oleszczuk, Anna. "#Hashtag: How Selected Texts of Popular Culture Engaged With Sexual Assault In the Context of the Me Too Movement in 2019." New Horizons in English Studies 4 (September 4, 2020): 208–17. http://dx.doi.org/10.17951/nh.2020.5.208-217.
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The paper seeks to explore recent shifts within the popular culture with regard to oppression involving gender, class, race, and ethnicity that can be traced back to the #MeToo movement which was revived as a social media hashtag in October 2017 and has since spread all over the world. The paper starts with a brief overview of Western popular culture that “has recently been seen as a champion for feminism . . . with many high-profile female musicians and actresses visibly promoting the movement in their work” (Woodacre 2018, 21). Next, the paper discusses the origins of the Me Too Movement and the way it approaches the meaning of gendered oppressions as well as individualized and collective experiences of survivors of sexual abuse. This is later explored in the examination of the impact of the hashtag-led movement on three works of popular culture: Amazon’s TV series Lorena (2019), Nancy Schwartzman’s documentary Roll Red Roll (2019), and We Believe: the Best Men Can Be (2019) advertisement by Gillette. The entire case study is informed primarily by feminist theory understood as inseparable from feminist activism, following bell hooks’ Feminist theory from margin to center (1984).
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Gilbert, Reid. ""My Mother Wants Me To Play Romeo Before it's Too Late": Framing Gender on Stage." Theatre Research in Canada 14, no. 2 (1993): 123–43. http://dx.doi.org/10.3138/tric.14.2.123.
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Following Erving Goffman's suggestion that "markers and regulators" run across any "strip of discourse" forming a "track" to regulate focus, the paper discusses frames-both in scene and language-that demarcate icons of gender. Set, deixis and the semiotic segmentation of text control the audience's reception, both to establish traditional images of the male and female (and of sexual relationships) and to deconstruct these images. The result is to build scenography which urges the consideration of gender issues-indeed, to make set, acting technique and costume synecdochal-so that theatrical frames not only contain action but themselves become part of the cultural coding of gender and power. In this context, costume, tears, dreams, movement and language become keys to definition and, when employed to resist or subvert, become overt or coterie signs of redefinition.
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Dale, Catherine. "Schoenberg's Concept of Variation Form: A Paradigmatic Analysis of Litanei from the Second String Quartet, Op. 10." Journal of the Royal Musical Association 118, no. 1 (1993): 94–120. http://dx.doi.org/10.1093/jrma/118.1.94.
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Liztanei, the third movement of Schoenberg's Second String Quartet, op. 10, and the first of its two vocal movements, is cast in the instrumental form of theme and variations. Schoenberg's analysis of the movement in ‘An Introduction to My Four Quartets’ identifies ‘a total of five variations, a coda … [and] a short instrumental postlude’. His conception of variation form as ‘a very strict form’ in which freedom is ‘absolutely to be forbidden‘ underlay Schoenberg's decision to construct the movement as a series of interlocking variations, for this decision was motivated to a large extent by his concern to curb the expressionistic tendencies of Stefan George's text. In the same essay the composer writes:In a perfect amalgamation of music with a poem, the form will follow the outline of the text. The Leitmotif technique of Wagner has taught us how to vary such motifs and other phrases, so as to express every change of mood and character in a poem. Thematic unity and logic thus sustained, the finished product will not fail to satisfy a formalist's requirements.Variations, because of the recurrence of one structural unit, offer such advantages. But I must confess, it was another reason which suggested this form. I was afraid the great dramatic emotionality of the poem might cause me to surpass the borderline of what should be admitted in chamber music. I expected the serious elaboration required by variation would keep me from becoming too dramatic.
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Quan-Haase, Anabel, Kaitlynn Mendes, Dennis Ho, Olivia Lake, Charlotte Nau, and Darryl Pieber. "Mapping #MeToo: A synthesis review of digital feminist research across social media platforms." New Media & Society 23, no. 6 (2021): 1700–1720. http://dx.doi.org/10.1177/1461444820984457.
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A tweet by Hollywood actress Alyssa Milano using Tarana Burke’s phrase “me too” sparked a global movement. Despite the media attention #MeToo has garnered, little is known about how scholars have studied the movement. Through a synthesis review covering sources from 2006 to 2019, we learned that in this time period only 22 studies examined participation on social media such as Twitter and Facebook. We conclude that more research needs to be conducted, particularly to fill a gap in qualitative studies that directly engage individuals, to learn about their experiences with the movement. While #MeToo is a global movement, the omission of any reference to geography or a lack of geographic diversity suggests a narrow focus on scholarship based in the Global North. There is a need for more cross-cultural analysis to gain a better understanding of the movement as it evolves over time and moves into different spaces.
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Lee, Won-Sang. "A Study on the Problems and Improvement of the Law System for Sex Crime in the Me-Too Movement." Legal Studies Institute of Chosun University 25, no. 2 (2018): 3–31. http://dx.doi.org/10.18189/isicu.2018.25.2.3.
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최유진. "‘#Me Too’ Movement and ‘#With You’ Theology: Towards a Community of Witness That Listens to Victims and Survivors Speak." Korean Jounal of Systematic Theology ll, no. 53 (2018): 127–63. http://dx.doi.org/10.21650/ksst..53.201812.127.
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McNeilly, Jodie. "Bodily Schemata and Sartre's I and Me: Reflection and Awareness in Movement." Performance Philosophy 2, no. 1 (2016): 83. http://dx.doi.org/10.21476/pp.2016.2190.
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Philosophers have faced the problem of self or inner awareness since the self, itself, became something to be known and/or understood. Once dancers ‘let go of the mirror’ (Emily Claid 2006) they too began to face the problem and limits to bodily awareness, developing specific reflective practices to obtain access to their inner bodily selves. But for the phenomenologist, reflection requires an active process of perception, which problematises our grasping of the so-called hidden, organising structures of movement that are unable to be perceived (bodily schemata). For the dancer, then, how is it possible to access and have a deeper understanding of these nonconscious bodily structures? What are the limits to inner bodily awareness?In this article, I draw upon Jean-Paul Sartre’s challenge to Edmund Husserl’s pure ego with his notion of object transcendence in his essay of 1937, Transcendence of The Ego: An existentialist theory of consciousness. I do this as a possible means for understanding bodily schemata and its expression through interactive dance technologies. Using examples from dance, I suggest how bodily schemata can be accounted for if our attention is not directed towards an inner sensing of the body, but towards a site of interaction where objects or materials extend or supraextend our bodies in the form of clothing, costume and digital representations, and where the dancer becomes audience to these distally extended bodily reflections.
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Katz, Galia. "Netta Barzilai as an Israeli Symbolic Goods." Studia Universitatis Babeș-Bolyai Ephemerides 65, no. 2 (2020): 67–92. http://dx.doi.org/10.24193/subbeph.2020.2.04.
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"This paper discusses Pierre Bourdieu’s term symbolic goods (1930-2002) through an Israeli case study, Netta Barzilai. An Israeli performer and songwriter, winner of the Eurovision 2018 with the song “TOY” which became the anthem of the Me-Too movement. Netta as a symbolic good was packaged, marketed and distributed to the public, and the Netta phenomenon has spread throughout the world. Based on interviews with Netta, through listening to the songs and watching the clips that came after “TOY”, “Bassa Sababa” (2019), “Nana Banana” (2019) and “Ricki Lake” (2020), I examine how and if Netta continues to maintain her status as a symbolic good, as an example and role model for many, and whether she continues to convey her message - self-love and self-acceptance - through shattering cultural and social stereotypes. It seems that Netta’s next three songs introduced a powerful big size Netta but also a vengeful, vicious, narcissistic and lazy Netta. The fresh message she carried at the beginning was swallowed up in an ocean of shallow commercial images. A trend that led Netta’s fans to lose interest and Netta to reinvent herself in her latest song, “Cuckoo” (2020). Through sincerity, directness and cleanliness of her message, Netta like a bird in a cage seeks to break free from the evil loop in which she was imprisoned and not only love herself but also love others and let others love her. Keywords: symbolic goods; Netta Barzilai; Me-too movement; Pierre Bourdieu; Women empowerment "
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Atlas, Allan W. "Wilkie Collins on Music and Musicians." Journal of the Royal Musical Association 124, no. 2 (1999): 255–70. http://dx.doi.org/10.1093/jrma/124.2.255.
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On 21 November 1853, Charles Dickens wrote to his wife from Florence, complaining about his friend and travelling-companion, fellow novelist Wilkie Collins:On music too, he is very learned, and sometimes almost drives me into a frenzy by humming and whistling whole overtures -with not one movement correctly remembered from the beginning to the end. I was obliged to ask him, the day before yesterday, to leave off whistling the overture to William Tell. ‘For by Heaven,’ said I, ‘there's something the matter with your ear — it must be the cotton which plays the Devil with the commonest tune.’
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유현미. "Problematizing gender discriminative hierarchical structure of academic field: Activities against ‘Professor-Gapjil’ and sexual harassment as Me Too Movement in University." Economy and Society ll, no. 120 (2018): 90–131. http://dx.doi.org/10.18207/criso.2018..120.90.
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Maes, Chelly, Lara Schreurs, Johanna M. F. van Oosten, and Laura Vandenbosch. "#(Me)too much? The role of sexualizing online media in adolescents’ resistance towards the metoo-movement and acceptance of rape myths." Journal of Adolescence 77 (December 2019): 59–69. http://dx.doi.org/10.1016/j.adolescence.2019.10.005.
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Gupta, Rajiv, Arunima Gupta, and Dharmender Nehra. "Going Forward with #MeToo Movement: Towards a Safer Work Environment." Journal of Psychosexual Health 1, no. 2 (2019): 174–79. http://dx.doi.org/10.1177/2631831819862087.
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Introduction: The volcanic eruption of the #MeToo movement shows that the problem was there for long and was simmering on. The movement was initiated with the aim of knowing the magnitude of the problem and has now spread worldwide. The cases of the Me Too sexual wave are recent and have not yet attracted much scientific attention, though literature on sexual harassment is widely available and the psychological mechanisms implicated in this movement can be understood and examined through it. Objectives: This article aims to attract attention of the medical fraternity to update themselves of this issue which is essential for better understanding of the movement which has potentially good, bad, and ugly undercurrents. We will call attention to these aspects perusing the literature both at national and international levels. This would also be subjected to an analysis of the established concepts and principles of human psychology and behavior. Conclusion: It is amply clear that the time for sweeping things under the carpet is over and the catharsis that flooded the social media, print media, and TV just show how important it is to make the future workplace fair to both genders.
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Arriaza Ibarra, Karen, and Regina Berumen. "#MeToo in Spain and France: Stopping the abuse towards ordinary women." Interactions: Studies in Communication & Culture 10, no. 3 (2019): 169–84. http://dx.doi.org/10.1386/iscc.10.3.169_1.
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In Spain and France, a lot of attention was initially given to the #Me Too initiative that Alyssa Milano started in October 2017 and was later fuelled by Oprah Winfrey and her #Time’s Up claim in January 2018. However, in both Southern European countries the #MeToo was focused as a way for ordinary women to denounce the sexual abuse and harassment they had been suffering, sometimes for decades, in the past. Unlike Hollywood, the implication of well-known actors or powerful personalities was almost non-existent in Spain and France, but on the other hand the #MeToo movement did play a significant role when supporting women, individually or collectively, in their way to denounce, stop and overcome sexual abuse and harassment.
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Cha, Moon-Kyung. "Not All Starlight Shines on Her: When the Signal Completes the Halo Effect - Moderating Effects of Candidate Gender and Attitude Toward #Me-Too Movement." Korean Journal of Marketing 35, no. 1 (2020): 1–22. http://dx.doi.org/10.15830/kjm.2020.35.1.1.
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C. Taliaferro, Kevin. "Influencing Gender Specific Perceptions of the Factors Affecting Women’s Career Advancement Opportunities in the United States." Muma Business Review 2 (2018): 151–54. http://dx.doi.org/10.28945/4207.
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This research investigates the sociological, psychological, and physiological factors known to affect women’s career advancement opportunities. It examines how awareness and knowledge shared through the #MeToo (hashtag Me Too) movement influenced gender specific perceptions about the factors affecting women’s workplace opportunities. Finally, it recommends measures to alter the divergent gender perceptions that remain an obstacle to gender equality in the workplace. The researcher conducted a mixed method experimental study by comparing pre- and post-treatment interview and survey data to determine how much awareness and knowledge shared through the #MeToo mass media events impacted gender specific perceptions of women’s equality struggles in the workplace. With outcomes from three independent qualitative and quantitative investigations aligning, the researcher concluded the overall statistical results demonstrate a strong impact on men’s and women’s perceptions and a largely reduced gender perception gap following the #MeToo media events.
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Miller, Toby, Eva Aladro-Vico, and Paula Requeijo-Rey. "The hero and the shadow: Myths in digital social movements." Comunicar 29, no. 68 (2021): 9–20. http://dx.doi.org/10.3916/c68-2021-01.
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The general subject of this analysis is the presence of myths on social media, a heritage of the previous century’s mass culture, and in particular, for social movements. Social movements within networked communication are particularly endowed with mythologies, which draw on mass culture and on societies’ archetypal and psychological backgrounds. This fact justifies the hypothesis that the most effective and popular social movements resort to deeper mythological forms. The specific objective is to describe concrete myths in the language of digital social movements and to review the aspects of mythology in the scholarly literature on mythology from four fields. After tracing contents and impact, a qualitative analysis, focused on two examples justified by their digital origin, is performed: the “Anonymous” movement and “Je Suis Charlie” social mobilisation. Results show the persistence of two mythological motives: the profound hero’s monomyth, playing an essential identifying role, channelled through social networks, with hashtags as slogans, and the related myth of the shadow, the dark, “Anonymous” and hybrid identity. Connections and analogies with other recent examples are discussed ?such as the “Me Too” and “Black Lives Matter” cases?. The conclusion is the clear connection between these two myths and the communicative strength of social movements transmitted through social networks. El tema general de este análisis es la presencia de los mitos en las redes sociales, herencia de la cultura de masas del siglo anterior y en particular, en los movimientos sociales. Los movimientos sociales en las redes digitales se dotan de mitologías, sean retomadas del siglo anterior sean formas del fondo arquetípico y psicológico intemporal. Esta presencia justifica la hipótesis sobre si los movimientos más eficaces y populares recurren a formas mitológicas más profundas. El objetivo específico es describir mitos concretos que aparezcan en el lenguaje de los movimientos sociales específicamente digitales. Se revisan los rasgos de los mitos de acuerdo con los autores más prestigiosos de cuatro ámbitos científicos. Se extraen del rastreo de contenido e impacto dos ejemplos de origen digital: el movimiento «Anonymous» y la movilización social «Je Suis Charlie». Aplicando análisis heurístico, los resultados muestran la persistencia de dos motivos mitológicos muy concretos: el profundo monomito del héroe, que cumple un papel crucial identificativo en las canalizaciones mediante redes como Twitter, a partir del uso específico de los hashtags como eslóganes, y el mito asociado de la sombra, la identidad anónima, híbrida y oscura. Se presentan las funciones y analogías en otros movimientos recientes –como «Me Too» y «Black Lives Matter»–. Se concluye la conexión entre estos mitos y la fuerza comunicativa de los movimientos sociales que se transmiten en las redes.
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Bankert, Alexa. "Let’s Talk About Sexism: The Differential Effects of Gender Discrimination on Liberal and Conservative Women’s Political Engagement." American Politics Research 48, no. 6 (2020): 779–91. http://dx.doi.org/10.1177/1532673x20939503.
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As the 2016 election season and the Me Too movement have powerfully demonstrated, sexism is a pervasive force not just in American politics but also, more generally, in women’s everyday lives. While political scientists have focused on the impact of sexism on voters’ evaluations of female candidates and their electoral chances, we know little about the effect of personally experienced sexism on American women’s political engagement. This manuscript tries to address this gap. Using data from the 2016 ANES Pilot Study as well as a survey experiment, I demonstrate that women who have experienced gender discrimination report higher levels of political participation and a higher chance of voting in the general election. However, among conservative women, personal experience with sexism is not associated with this participatory impetus. These findings have implications for the equal representation of women from both ends of the ideological spectrum.
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Richards, Jane. "‘It was you who taught me that peaceful marches did not work’, Uncivil Disobedience and the Hong Kong Protests." Asia-Pacific Journal on Human Rights and the Law 21, no. 1 (2020): 63–97. http://dx.doi.org/10.1163/15718158-02101004.
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Hong Kong’s one country, two systems model denies meaningful political equality for citizens. Instead citizens have engaged government in dialogue and have been granted a foothold in politics through protest. However, this equilibrium was upset in 2019 to 2020. Protests took place that were unprecedented in their scale, duration, widespread support and participation. And yet, government refused to engage in any kind of dialogue or deliberative action. This refusal, along with the use of excessive force by police, provoked an unprecedented escalation from civil disobedience to principled uncivil disobedience. This article argues that the escalation of principled uncivil disobedience was not only justified, but satisfied a duty that citizens have to resist injustice. It relies on the legal and political theory of Candice Delmas, arguing that while citizens have a prima facie obligation to obey the law, where law or policy becomes unjust, citizens may have a duty to resist that injustice, even if it means breaking the law. To illustrate this point, one type of principled uncivil disobedience that has become prevalent – graffiti – is used as an analytical lens. Graffiti communicates protestors’ grievances and subverts authority by reclaiming the space. It is allegorical of both the movement and the city; just as the cityscape has been permanently altered by the protests, so too has Hong Kong been changed by this period of unrest.
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Bergen, Doris L. "Totalitarianism: German Military Chaplains in World War II and the Dilemmas of Legitimacy." Church History 70, no. 2 (2001): 232–47. http://dx.doi.org/10.2307/3654452.
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In his memoir, German chaplain Hans Leonhard describes a visit to a military hospital during World War II. Leonhard entered a ward full of men with sexually transmitted diseases. “So you're a pastor?” one patient jeered. “We don't need one of them. You just want to tell us those stories about cattle breeders and pimps.” The phrasecame from the Nazi ideologue Alfred Rosenberg. In The Myth of the Twentieth Century, he dubbed the Old Testament a collection of “stories of pimps and cattle traders.” Members of the pro-Nazi “German Christian” movement popularized Rosenberg's phrase in church circles. Leonhard, accustomed to hostile reactions, answered the taunt with a challenge: “Tell me just one such story,” he said to the man. “If you can tell me even one, I'll leave the room immediately and never bother you again.” All the patients looked at their comrade. “I can't think of any right now,” he finally said. The others laughed, but he did not give up. “You probably want to tell us something about praying,” he accused Leonhard. “Well, a real man doesn” The chaplain countered with another question: “Were you at the front?” he wanted to know. There was a pause before the man muttered, “We from the reserves have done our duty, too.” According to Leonhard, that admission ended the exchange. The chaplain sat down with the rest of the men and talked about the Old Testament and about prayer.
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Ren, Shuang, and Doren Chadee. "Influence of career identity on ethical leadership: sense-making through communication." Personnel Review 49, no. 9 (2020): 1987–2005. http://dx.doi.org/10.1108/pr-04-2019-0192.
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PurposeThe widespread use of communication technologies and social media platforms such as the #ME TOO movement has amplified the importance for business leaders to demonstrate high standards of ethical behavior for career success. Although the concept of ethical leadership has been widely investigated, a theoretical framework from a career perspective does not yet exist.Design/methodology/approachThis study draws from sensemaking theory to argue that career identity salience shapes leaders' communication behavior to influence the extent to which they are perceived to be ethical by subordinates. We test our hypotheses using multisource data with a sample (n = 337) of business managers.FindingsThe results show that career identity salience has positive influence on communication competence, which positively influences ethical leadership. We further find that communication frequency positively moderates the relationship between communication competence and ethical leadership.Practical implicationsThe theoretical and practical implications that, motivated by their career identity, career-ambitious leaders can manipulate subordinates' perceptions of their ethical behavior are discussed along with suggestions for future research.Originality/valueTo our knowledge, this is the first research to provide a career perspective on ethical leadership.
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Pratihar, Ananya Roy, and Saswat Samay Das. "Beyond the Carceral #MeToo." Exchanges: The Interdisciplinary Research Journal 8, no. 3 (2021): 13–34. http://dx.doi.org/10.31273/eirj.v8i3.632.
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In this article, we attempt a radical critique of the #MeToo movement. We do not aim to display #MeToo phenomenon as a molarity anchored to the nobility of its supposed historical origin. Rather we showcase it as a nomadological flow. This is a flow that, on the one hand, resonates with and folds the productive intensities of its supposed historical origin. But, on the other hand, it turns into a dangerous mad line of flight with a potential to stultify the relational dynamics of genders. Secondly, we will argue that what lies behind the metamorphosis of ‘Me Too’ activism into a dangerous line of flight, inclined to devilishly restructure the socius, is its precarious connection with the elusive media images. Thirdly we shall show how as a dangerous line of flight #MeToo activism ends up becoming an ally of neo-liberal carceral feminism and governmental schemes of incarceration and surveillance. And finally, we will focus on explaining the positionality of #MeToo in the light of schizo-aesthetics of body and desire.
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Van Cauwelaert, Rik. "'t Volk is voogd en meester moede." WT. Tijdschrift over de geschiedenis van de Vlaamse beweging 77, no. 3 (2019): 276–92. http://dx.doi.org/10.21825/wt.v77i3.15690.
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Tot hij in april 1916 in de buurt van Diks-muide gewond raakte, was de dichter August Van Cauwelaert als broer van de politicus Frans Van Cauwelaert de man die soldatenklachten aanhoorde en die de spanningen tussen Franstalige bevelhebbers en de Vlaamse manschappen registreerde. Maar door de informatie die hem tijdens zijn her-stel in het Zuid-Franse Cannes bereikte, stond Gust Van Cauwelaert gaandeweg dichter bij de Frontbeweging dan zijn broer Frans. Dat blijkt uit een drietal hekeldichten die hij tijdens en na de oorlog schreef aan het adres van de Belgisch regering in Le Havre en aan koning Albert.Gust achtte zijn broer te goedgelovig in zijn contacten met de Belgische regering en met koning Albert. Meermaals waarschuwde hij Frans dat hij op het punt stond zijn prestige te verspelen. Eind december 1916 schreef hij hem: “Het feit dat gij geloofd hebt in de beloften die van hogerhand gedaan werden aangaande onze zaak, en dat vertrouwen hebt meegedeeld, heeft u kwaad gedaan, geloof me”.De verdeeldheid binnen de Vlaamse beweging die Gust had voorspeld was een feit toen hij in augustus 1919 werd gedemobiliseerd.__________
 ‘Volk is voogd en meester moede
 Until he was wounded in the vicinity of Diksmuide in April 1916, the poet August Van Cauwelaert, as the brother of the politician Frans Van Cauwelaert, was the man who listened to soldiers’ complaints and who kept a record of tensions between French-speaking commanders and Flemish enlisted men. But, due to the information that reached him during his recuperation in Cannes in the South of France, Gust Van Cauwelaert gradually moved closer to the Front Movement than his brother Frans. This can be seen in three satirical pieces that he wrote during and after the war, directed at the Belgian government in Le Havre and to King Albert.Gust considered his brother to be too credulous in his contacts with the Belgian government and King Albert. On several occasions he warned Frans that he was about to forfeit his prestige. In the end of December 1916 he wrote to him: “The fact that you have believed in the promises that were made from on high regarding our cause, and that you have made that confidence known out loud, has done you harm, believe me.”The division among the Flemish Movement that Gust had predicted was a fact by the time he was demobilized in August 1919.
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Mathur, Ira. "Poui before Rain." Small Axe: A Caribbean Journal of Criticism 23, no. 2 (2019): 100–114. http://dx.doi.org/10.1215/07990537-7703332.
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As the Me Too movement gathers momentum, the conversation about the historical exploitation of women and sexual power dynamics has spread to Caribbean literature. This story uses the Poui blossom that flowers in the dry season in Trinidad, an island in the Caribbean, as a metaphor for loss, fragility, renewal, and resilience, to demonstrate how it is impossible to separate these dynamics from the way vulnerable women, still embedded in age-old dynamics, turn to powerful men for protection and healing, ironically from the hurt from other men, leading to further abuse. In this particular instance, Poui before Rain explores the nikah, the Islamic marriage that allows a man living under Islamic law to marry up to three women in a simple ceremony using two witnesses. Equally, he is allowed to divorce by simply repeating Talaak (I divorce you) three times. The nikah is a largely hidden phenomenon in Trinidad (a multicultural democracy where people of all faiths live), but it is far more prevalent than previously believed. Poui before Rain is the story of a woman who is “saved” by a doctor from despair and ill-health after the death of her child and crumbling of her marriage to a gay man who prefers to remain in the closet. The doctor, who does a nikah with her, is on the verge of discarding her when she seeks justice, and in so doing, she finds redemption as well as healing from unexpected spaces.
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Sarip, Sarip. "Peran Teori Keadulatan Tuhan pada Perang Kediri dan Tumapel pada Pembentukan Hukum di Indonesia." Kosmik Hukum 20, no. 2 (2020): 128. http://dx.doi.org/10.30595/kosmikhukum.v20i2.7477.
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The sovereignty of God in the state administration of the Kingdom of Indonesia can be seen from the words of Ken Arok attacking the kingdom of Kediri, "O Pastors who adhere to Shiva and Buddhism. Please bless me to have the title Bhatara Guru ”. The study of God's sovereignty can be clearly seen from the history of Ken Arok, who was the king of Tumapel, who succeeded in using God's sovereignty to gain power over Kediri. So the question is the extent to which the existence of the struggle for God's sovereignty in Indonesia which underlies divine values. Ken Arok as the ruler of Tumapel who is a subordinate of Kediri has committed an offense of royal state order. What was done by Ken Arok in terms of International Law as "belligerent". Ken Arok's movement to gain power by committing offenses on the state administration of the kingdom, legalized by the laws of the royal state at that time, as well as international law today. In addition to evidence of the theory of God's sovereignty which was applied by Ken Arok to strengthen his power, in modern times too, the theory of God's sovereignty was practiced by Soekarno during the Old Order. As proof of the theory of God's Sovereignty during the Soekarno era came from the minister of religion of the Republic of Indonesia who at that time was held by Wahid Hasyim, who considered it important to build a magnificent mosque as gratitude for Indonesia's independence in the struggle against the invaders.Keywords: sovereignty, God, struggle, kingdom
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Garrido, Rocío, and Anna Zaptsi. "Archetypes, Me Too, Time’s Up and the representation of diverse women on TV." Comunicar 29, no. 68 (2021): 21–33. http://dx.doi.org/10.3916/c68-2021-02.
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The feminist movements Me Too and Time’s Up have showcased the power of the audiovisual industry and social networks denouncing sexual harassment and promoting gender equality. Nevertheless, women in the media –and, specifically, on TV– continue to be underrepresented and stereotyped. Then, according to Time’s Up, it is urgent to increase the number of women in front of and behind the cameras, as well as to embed social movements’ influences on media productions in order to broaden the archetypal models used for characters' design/analysis. Despite the benefits of archetypes in storytelling, they are based on patriarchal and ethnocentric myths that undervalue female diversity. In response, this paper explores the transference of these feminist movements in terms of female presence and representation on TV series broadcast in the Peak TV era. From an intersectional approach, 25 feminist series were identified, and good practices in the portrayal of female characters are presented as useful role models for co-education which can contribute to egalitarian attitudes in youth. These female characters amplify typical archetypes (i.e., Knower, Carer, Striver, Conflictor, Everywomen) by defying stereotypes. This study concludes that there is a feminist trend in streaming platforms’ content, especially in series with a high female presence on-screen/off-screen (many of them linked to feminist movements), that sheds light on a more egalitarian and inclusive television landscape. Los movimientos feministas Me Too y Time’s Up han mostrado el poder de la industria audiovisual y las redes sociales para denunciar el acoso sexual y promover la equidad de género. No obstante, las mujeres en los medios –y, específicamente, en TV– siguen estando infrarrepresentadas y estereotipadas. Por ello, como señala Time's Up, es urgente aumentar la presencia femenina delante y detrás de las cámaras, así como integrar las influencias de los movimientos sociales en las producciones para ampliar los modelos arquetípicos utilizados en el diseño/análisis de personajes. A pesar de los beneficios narrativos de los arquetipos, estos se basan en mitos patriarcales y etnocéntricos que infravaloran la diversidad de las mujeres. En respuesta, este estudio explora la transferencia de los movimientos feministas a la presencia y representación femenina en las series emitidas en la era Peak TV. Desde una aproximación interseccional, se identifican 25 series feministas en Netflix y HBO y se presentan buenas prácticas de construcción de personajes femeninos útiles para la coeducación y el desarrollo de actitudes igualitarias en jóvenes. Estos amplían los arquetipos típicos (es decir, Conocedora, Cuidadora, Luchadora, Conflictiva, Cualquier mujer) y desafían los estereotipos. Se concluye una tendencia feminista en el contenido emitido en plataformas streaming, especialmente en series con alta presencia de mujeres delante/detrás de las cámaras (muchas vinculadas a movimientos feministas) que arroja luz sobre un panorama televisivo más igualitario e inclusivo.
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Dzhambazova, Tsvetelina. "The "Me Too" and "Time's Up" Movements in The Guardian." Postmodernism Problems 10, no. 3 (2020): 292–312. http://dx.doi.org/10.46324/pmp2003292.
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The article analyzes the author's content analysis results on texts about the new social justice movements "Me Too" and "Time's Up. „The analyzed materials are published on The Guardian's website (theguardian.com) between October 5th, 2017, and December 31st, 2018, (thus marking both campaigns' first anniversary). The text aims to study the methods through which both initiatives are presented in the British medium. The article's important tasks are researching whether this website's authors express an attitude towards the movements and checking out whether there is any connection between these campaigns and the existing calls for changes in the social roles of sexes in modern society. The Guardian's journalists actively present attempts to eliminate violence and simultaneously express a largely positive attitude toward those activists' actions and efforts to eradicate gender discrimination. The published materials are characterized by a significant generic variety, while calls for changes in men and women's social roles can often be found in the analyzed texts. In the end, readers are fully informed about the most important facts surrounding the two movements, which once again proves the huge The Guardian plays in supporting and promoting gender equality values.
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Cohen, David. "The Theodicy of Aeschylus: Justice and Tyranny in the Oresteia." Greece and Rome 33, no. 2 (1986): 129–41. http://dx.doi.org/10.1017/s0017383500030278.
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Along with the Oedipus Tyrannus, the Oresteia is perhaps the most discussed literary work of classical Greece. In recent years a substantial part of this interpretative effort has been devoted to various ongoing controversies, such as Agamemnon's guilt, or more generally, the interplay of necessity and freedom in the trilogy, but despite these numerous Streitfragen what is particularly striking about the criticism of the Oresteia is its relative unanimity on certain fundamental questions. This will no doubt sound strange to the classical scholar, all too finely attuned to the various important particulars over which he and his colleagues differ in their reading of the plays, but it none the less seems to me to be undeniable that in their assessment of the general movement of the trilogy, most interpretations are, with some variation and shading, cut from the same cloth. By this I mean that in regard to the fundamental questions of the justice of Zeus, and the resolution of the conflicts developed in the first two plays by means of the famous trial which concludes the trilogy, most critics agree as to Aeschylus’ dramatic intention. In what follows, I will argue that this unanimity arises out of certain shared preconceptions concerning Aeschylus which, in my view, are not supported by the text. I will first discuss the main traditional views concerning Aeschylus’ presentation of what is commonly called the Justice of Zeus, and then try to demonstrate that, in reality, Aeschylus portrays a cosmic and political order which is neither moral nor just, but rather tyrannical, in the sense that its ultimate foundations are force and fear.
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Garrard, John. "The Challenge of Glasnost: Ogonek's Handling of Russian Antisemitism." Nationalities Papers 19, no. 2 (1991): 228–50. http://dx.doi.org/10.1080/00905999108408200.
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When antisemites call me a Jew, I never deny it. My feeling is that if Jews are persecuted in my country, then I too am a Jew. In fact, I am not Jewish. But as long as Jews are persecuted, I will never refuse to be a Jew.Vitalii Korotich, chief editor of OgonekRevolutions devour their children; Nationalism eats its parents.Jack Gallagher, late Professor of Imperial History, Cambridge UniversityAmerican citizens have had over two hundred years to judge the differences between liberty and license, but for Russians freedom of expression is a new, heady, unsettling experience. Glasnost has not only permitted them to print liberal, democratic sentiments, but opened up a Pandora's Box of suppressed anger and frustration at what many Russians consider the systematic destruction of their culture during the Soviet period. An ugly side to this eruption of patriotic outrage has resulted in the public expression of violent hostility to the tiny fraction (less than 1%) of the Soviet population who are Jewish. It is in this context that Ogonek's sophisticated handling of certain unsavory aspects of the Russian nationalist movement deserves special attention. Under the guidance of its chief editor, Vitalii Korotich, the weekly magazine has not limited its coverage to such neo-Nazi organizations as Pamyat (Memory) and “Otechestvo” (Fatherland), but focussed attention also on the important role in fomenting antisemitism being played by certain prominent members of an immensely important but little known organization, the Russian Republic Writers' Union. Ogonek has handled both sources of antisemitism with the traditional weapons of democratic pluralism: exposure to public scrutiny, and deflation through satire and ridicule.
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O'DONNELL, GUILLERMO. "Reflections on Contemporary South American Democracies." Journal of Latin American Studies 33, no. 3 (2001): 599–609. http://dx.doi.org/10.1017/s0022216x01006125.
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The occasion of honouring the memory of John Brooks, a great friend of Latin America, has helped me vanquish my initial reluctance to tackle a topic that is as broad, varied and still open-ended as the present situation of democracy in South America. As a first measure of my limitations, with the exception of some references to Costa Rica and Mexico, I will not discuss Central America and the Caribbean, not because I feel these regions are unimportant but because, simply, I do not know enough about them. However, when I feel that I am on sufficiently solid ground so as to refer to Latin America as a whole, I will do so.I begin by noting that in contemporary South America some countries satisfy the definition of political democracy. Those countries share two main characteristics. One is that they hold elections under universal adult franchise that, at least at the national level, are reasonably fair and competitive. These are standard criteria in the political science literature. However, having in mind the experience of Latin America and elsewhere in the third world, I believe that we should add that such elections must be institutionalised. By this I mean that all relevant actors expect that elections of this kind will continue being held in the indefinite future so, whether they like or not, it is rational for them to play democracy, not coup-making or insurrection. We should also stipulate that these elections are decisive, in the sense that those who are elected do occupy the respective offices and end their terms in the constitutionally prescribed way; they are not, as it has happened too often in Latin America, prevented from occupying office or thrown out of it because some supra-constitutional power feels that they are the ‘wrong people’.The second characteristic is the enjoyment of certain political rights, especially of opinion, expression, association, movement and access to a reasonably free and pluralist media. Of course, these and other rights are important per se; in addition, they are instrumental – necessary conditions – for the effectuation of the kind of elections I have just specified.