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Journal articles on the topic 'Misogyni'

Author: Grafiati

Published: 4 June 2021

Last updated: 15 February 2022

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1

Febriyanti, Rina Husnaini, Zuriyati Zuriyati, and Saifur Rohman. "MISOGINISME DALAM NOVEL 'KIM JI-YEONG, LAHIR TAHUN 1982' KARYA CHO NAM-JOO: KAJIAN FEMINISME SASTRA." LEKSEMA: Jurnal Bahasa dan Sastra 5, no. 2 (2020): 159–76. http://dx.doi.org/10.22515/ljbs.v5i2.2571.

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A woman deserves to get respect and equal position with a man in the feminist view. This study aimed to find out misogynism in the novel Kim Ji-yeong, Lahir Tahun 1982, written by Cho Nam-joo. The method was qualitative. The collected data was from words, phrases, clauses, and sentences, whether directly or indirectly stated by women characters in the novel affected by misogyny. Data analysis based on Bogdan Biklen model (2007) was categorized and coded; afterward, it was interpreted and displayed descriptively. The result revealed three situations described they were misogyny in the domestic area, society, and institution. This study implies in the feminist perspective that it is crucial to avoid or prevent misogynism in lives.

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2

Albrecht, Michael Mario. "‘You wonder ever if you’re a bad man?’: Toxic masculinity, paratexts and think pieces circulating around season one of HBO’s True Detective." Critical Studies in Television: The International Journal of Television Studies 15, no. 1 (2020): 7–24. http://dx.doi.org/10.1177/1749602019893575.

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When it premiered in 2014, the first season of HBO’s True Detective received rave critical reviews. Featuring two A-list Hollywood actors, and a writer/director team who were rising stars in the industry, the show had all of the key ingredients to earn the label ‘prestige TV’. However, alongside the critical claim were concomitant critiques of the show for its apparent misogyny. The season features depictions of violent crimes against women and girls and is told almost entirely from the perspective of two middle-aged men. The salient question was whether the show was misogynist or whether it was a show about misogyny. Many of these debates transpired in think pieces of online magazines and blogs such as Salon, Vulture, Jezebel, The New Yorker and The A.V. Club. In this article, I examine the ways in which these discourses of misogyny and masculinity circulate in these paratexts. Ultimately, I suggest that the question of whether the show is misogynist is less important than the fact that nuanced discussions about gender and power found a platform and an audience with a broad circulation.

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3

Lavoie, Jean-Jacques. "Les pièges de la femme et les ambiguïtés d’un texte : étude de Qohélet 7,26 dans l’histoire de l’exégèse juive." Studies in Religion/Sciences Religieuses 49, no. 2 (2020): 165–92. http://dx.doi.org/10.1177/0008429819892191.

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Cet article présente une première synthèse de l’histoire de l’interprétation juive de Qo 7,26, un passage réputé pour sa misogynie. Il se divise en deux parties. Dans la première, l’auteur examine six anciennes traductions de Qo 7,26, afin de vérifier si les traducteurs ont cherché à amoindrir le caractère misogyne de ce verset. Dans la deuxième partie, il présente et analyse diverses interprétations juives de Qo 7,26, notamment celles qui portent sur l’identité de la femme.

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4

Bailey, Moya. "Misogynoir in Medical Media: On Caster Semenya and R. Kelly." Catalyst: Feminism, Theory, Technoscience 2, no. 2 (2016): 1–31. http://dx.doi.org/10.28968/cftt.v2i2.28800.

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Misogynoir describes the co-constitutive, anti-Black, and misogynistic racism directed at Black women, particularly in visual and digital culture (Bailey, 2010). The term is a combination of misogyny, the hatred of women, and noir, which means black but also carries film and media connotations. It is the particular amalgamation of anti-Black racism and misogyny in popular media and culture that targets Black trans and cis women. Representational images contribute to negative societal perceptions about Black women, which can precipitate racist gendered violence that harms health and can even result in death. As philosopher Linda Alcoff asserts, racism depends on perceptible difference to determine which bodies are expendable, and in this cultural moment of Black hypervisibility, Black women are particularly vulnerable (Philosophy). I use two culture examples to explore the real life impact of misogynoir in medical media. I explore the ways in which the biomedical knowledge produced by physicians reinforces certain bodies as normal and others as pathological. The case of Caster Semenya as well as the trial of R&B star R. Kelly, allow me to introduce Black feminist health science studies as a critical intervention into current medical curriculum reform conversations.

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Agustin, Sherly Dwi. "WACANA MISOGINIS DALAM DISKURSUS TAFSIR AKADEMIS (KAJIAN EPISTEMOLOGIS ATAS JURNAL TAHUN 2010-2019)." MUṢḤAF: Jurnal Tafsir Berwawasan Keindonesiaan 1, no. 1 (2020): 25–52. http://dx.doi.org/10.33650/mushaf.v1i1.1320.

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This study aims to examine misogynic interpretation issues in journals published in 2010-2019. Based on the assumption of journal stagnation in Indonesia on women studies, this study examined 32 journals published that year. Through an epithemological study, using literature review research methods and a philosophical approach, this study tries to examine bibliographically the articles that discuss the interpretation of misogyny verses. This study was conducted to analyze the tendency of writing on misogyny issues in journals. With Ignaz Goldziher's theory of the history of ideas, studies have succeeded in revealing that articles in journals tend to be based on interpretations of the formative era with quasi-critical reasoning dominated by modern feminist ideas from both the theme and methodological aspects. The implication of this study is the formation of a typology of misogynistic studies in journals, which can be used as a reference for the development of further studies, especially the development of the epistemology of al-Qur'an studies

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Coelho, Caroline Rodrigues, and Caroline Rodrigues Coelho. "Agripina e o diálogo com o poder: Reflexões sobre gênero e sexualidade em Roma Antiga." Revista Discente Ofícios de Clio 5, no. 8 (2020): 93. http://dx.doi.org/10.15210/clio.v5i8.18888.

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Os estudos sobre questões de gênero e sexualidade no Império Romano têm crescido cada vez mais no mundo acadêmico. No entanto, cabe ainda entender de que maneira essas experiências do passado podem ser atribuídas aos conceitos e às situações metodologicamente novas do presente, e o respectivo desafio do historiador em pensar na dialética dos tempos. O objetivo deste artigo, portanto, é analisar o papel de Agripina como mulher politicamente ativa na biografia de Nero, articulando com os conceitos de misoginia, virilidade, homossexualidade, e, ao mesmo tempo, fazendo uso da própria obra de Suetônio como instrumento de diálogo temporal. Palavras-chaves: Gênero, Agripina, Misoginia, Sexualidade.Abstract The studies about issues of gender and sexuality in The Roman Empire are growing every day in the academic world. However, it remains difficult to not only understand how these old experiences could be developed into new methodological situations and concepts, but also the challenge of the historians face when thinking in the dialectics of time. Therefore, this article seeks to analyze Agrippina's role as a politically active woman in Nero’s biography, by articulating the concepts of misogyny, virility, and homosexuality, all the while using the Suetonius’s work as an instrument of dialogue.Keywords: Gender, Agrippina, Misogyny, Sexuality.

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Djuric-Kuzmanovic, Tatjana. "I’m already thinking of the housekeeping chores - misogyny in small couple and family entrepreneurship." Sociologija 61, no. 3 (2019): 406–25. http://dx.doi.org/10.2298/soc1903406d.

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This article treats misogyny as a structural and complex socioeconomic, political and institutional phenomenon. Its operation is explained in the domain of small couple and family entrepreneurship in traditional sectors of production and services in Serbia at a time of the forces financialization of post-socialist Serbia as a peripheral economy. As sources and mechanisms of a misogynistic attitude it recognizes both a patriarchal gender regime, and the global and national financial and political oligarchies, which through processes of marketization, financialization and the general centrality of the economy in society stimulate and reproduce misogyny. Gender policies created in such a context remain insufficiently geared towards the economic and social development and the emancipation of women and hence ineffective. The empirical findings of a study on 10 couple and 30 family businesses (micro and small sized) illustrate the presence of misogyny in this domain of entrepreneurship. Misogynic relationships of differing visibility and intensity are present in family businesses, in relation to the most important long-term management decisions about the distribution of power and resources in household and business roles in the family firm, in all styles and bargaining models of management. These relationships manifest themselves through prejudices, stereotypes, ritualization and offensive hierarchies. The burden of home work and care work predominantly on female shoulders, and women?s ownership and/or management positions overall are obscured by and subordinate to the male members of the household and family businesses.

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8

Esteva de Llobet, Lola. "Sobre la fortuna de Boccaccio en la tradición peninsular. Las primeras traducciones catalanas y la incorporación de la misoginia en Cataluña." SCRIPTA. Revista Internacional de Literatura i Cultura Medieval i Moderna 2, no. 2 (2013): 213. http://dx.doi.org/10.7203/scripta.2.3092.

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Resum: Con la traducción al catalán de Il Corbaccio por el mercader Narcís Franch (1498) se inicia una doble corriente peninsular de misoginia y feminismo. Sus argumentos pasaron a formar parte del pensamiento misógino defendido por el Arciprestre de Talavera, Bernat Metge, Jaume Roig, Francesc Eiximenis y Pere Torrelles. Sin embargo, esta tendencia de vituperio e invectiva contra las mujeres tuvo también sus detractores, lo que originó la llamada «querella de las mujeres» en defensa de sus valores. Hombres y mujeres como Christine de Pizan, Teresa de Cartagena, Isabel, Enrique de Villena y Rodríguez del Padrón atacaron la reprobación sistemática del sexo femenino, basándose en el De claris mulieribus de Boccaccio Partiendo de los argumentos pro y anti femeninos de La Fiammetta y Il Corbaccio se revisan textos y argumentos misóginos de la tradición, con el fin de elaborar una teoría sobre la «querelle de las mujeres» en la tradición catalana y castellana.Palabras clave: Boccaccio; traducciones catalanas; misoginia; querelle de la rosa; querelle de las mujeres»Abstract: The Catalan translation of II Corbaccio made by the merchant Narcís Franch (1948) initiates a double stream of though in the Spanish peninsula about misogyny and feminism. His arguments became part of the misogyny though defended by Arciprestre de Talavera, Bernat Metge, Jaume Roig, Francesc Eiximenis and Pere Torrelles. Nevertheless, this trend of though about disgrace and invective against women also had its detractors, which originated the socalled «querelle des femmes» in defense of their values. Men and women like Christine de Pizan, Teresa de Cartagena, Isabel, Enrique de Villena and Rodríguez del Padrón attacked the systematic condemnation of women, inspired by the Claris mulieribus of Boccaccio. Based on the arguments pro and against female of La Fiammetta and Il Corbaccio, this article will reviews other texts and misogynous arguments of the tradition, with the purpose of concluding my theory about the «querelle des femmes» in Catalonia and Castile.Keywords: Boccaccio; Catalan translations; misogyny; querelle de la rose; querelle des femmes»

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9

Dobbs, Darrell. "Family Matters: Aristotle's Appreciation of Women and the Plural Structure of Society." American Political Science Review 90, no. 1 (1996): 74–89. http://dx.doi.org/10.2307/2082799.

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Aristotle is no misogynist, but the way this charge is answered can skew the understanding of his political theory as a whole. Those who dismiss the charge of misogyny on grounds that Aristotle covertly advocates women's participation in civic affairs tend to obscure the leading thesis of the Politics, namely, that polis and household differ in kind, not merely in number. I argue that Aristotle condones the exclusion of women from civic affairs because this practice conforms to the natural complementarity of the sexes and because it fortifies the naturally pluralistic structure of society. By securing these underpinnings, Aristotle frames a constitution that best supports women and men in their pursuit of human excellence.

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10

Domenighini, Sara. "EURIPIDE: MISOGINIA O GINOFOBIA?." Revista Internacional de Culturas y Literaturas, no. 16 (2015): 86–95. http://dx.doi.org/10.12795/ricl.2015.i16.05.

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Ripercorrendo le origini della civiltà, è If we go back to the origins of civilization, possibile identificare un momento storico in we find an historic moment characterized by cui la società era matriarcale. Analizzando matriarchal society. Through the analysis of le figure femminili presenti nelle tragedie di the feminine figures of Euripides’ tragedies, Euripide, possiamo comprendere il timore we can understand he fears a hypothetic che prova l’autore di un ipotetico ritorno return to woman’s predominance on man al predominio della donna sull’uomo e and we can interpret his reasons. Moreover, interpretarne le ragioni. Euripide, poi, si serve Euripides makes use of catharsis to prevent della catarsi per scongiurare tale eventualità. this possibility.

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Taufiqotuzzahro', 'Azzah Nurin. "Pembacaan Hermeneutika Hadis tentang Perintah Istri Bersujud kepada Suami: Perspektif Hans-George Gadamer." Jurnal Living Hadis 4, no. 1 (2019): 45. http://dx.doi.org/10.14421/livinghadis.2019.1616.

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Salah satu penyebab marjinalisasi dalam kehidupan, baik sosial, budaya, pendidikan, politik tidak jauh dari pemikiran yang mengarah pada perempuan yang diperkuat dengan adanya al-Qur’an dan hadis Nabi. Perempuan sering menjadi sumber perbincangan oleh pemikir Islam, terlebih menyangkut gender. Sudah banyak literatur dan kajian yang membahasnya karena dirasa masih kontroversial seiring dengan pembahasan hak-hak asasi manusia yang tidak hanya berimplikasi pada permasalahan wanita itu sendiri tetapi berimbas pula pada pembahasan agama, termasuk Islam. Namun, di sisi lain teks-teks holistik yang ada memberi pengertian lain untuk meluruskan kegagalan faham yang selama ini menjadi doktrin di dunia Islam. Tulisan ini bertujuan untuk menganalisis hadis Nabi bernuansa misogini yang berisi tentang perintah istri bersujud kepada suami. Pemahaman leterlek hadis tersebut diklaim oleh beberapa fraksi sebagai hadis misoginis, yang mana hadis-hadis ini diduga berisi konten yang merendahkan dan memojokkan kaum perempuan. Melalui konsep hermeneutika Hans-George Gadamer yang mengantongi meaningfulsense sebagai solusi tepat, penulis memperoleh pandangan bahwa hadis perintah istri bersujud kepada suami bukan merupakan hadis misoginis yang digadang merendahkan perempuan dan menempatkan laki-laki di posisi paling depan. Konsep hermeneutika Gadamer, yang meliputi teori pemahaman, penafsiran, dan penerapan, justru menjawab bahwa hadis tersebut menyiratkan pengangkatan derajat perempuan dengan memberikan pemahaman untuk memenuhi hak serta kewajiban antara suami dan istri, dan bersikap baik terhadap satu sama lain.

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12

Iwamoto, Helga Midori. "Igualdade de gênero: uma revisão de literatura nacional e internacional." Barbarói, no. 57 (July 5, 2020): 165–87. http://dx.doi.org/10.17058/barbaroi.v0i57.11330.

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RESUMO Foi realizada uma revisão de literatura nacional e internacional sobre o tema da Igualdade de Gênero. Ao longo desta revisão, foram relatados exemplos de boas práticas dentro da temática, assim como casos extremos de misoginia. Como forma de nortear os futuros estudos sobre igualdade/desigualdade de gênero, foram adotados como ideais teleológicos para a área tanto a Declaração de Pequim (ONU, 1995), quanto a Teoria das Capabilidades de Martha Nussbaum (2001).  ABSTRACT A review of national and international literature on the theme of Gender Equality was carried out. Throughout this review, examples of good practices have been reported within the theme, as well as extreme cases of misogyny. As a way of guiding future studies on gender equality, the Beijing Declaration (UN, 1995) and the Theory of Capabilities of Martha Nussbaum (2001) were adopted as teleological ideals for the area.

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13

Mallette, Wendy. "The Possibilities and Limits of Queer Strategies of Denaturalizing and Resignifying Gendered Symbolics." Feminist Theology 26, no. 3 (2018): 267–85. http://dx.doi.org/10.1177/0966735018759462.

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In this article, I take up Marcella Althaus-Reid’s queer strategy that pairs disaffiliation with intimate identification in order to draw out the possibilities and limits of queer strategies of resignification and denaturalization. I will use David M. Halperin’s work on gay femininity, abjection, and camp as the primary site to investigate these queer strategies. This article’s considerations have implications for recent directions taken in contemporary queer theology by challenging projects that presume a certain limitless capacity for queering or that seek to appropriate almost anything – marriage, celibacy, or orthodoxy – as queer. Rather than seeking to mitigate complicity in misogyny or trying to recuperate misogynist theological positions by highlighting their subversive queerness, Althaus-Reid’s demands from queer theologians a prophetic, denunciatory posture that turns away from the imperial theological highways towards the queer ways of knowing and relating to the God at the margins of T-theology.

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Jane, Emma A. "Systemic misogyny exposed: Translating Rapeglish from the Manosphere with a Random Rape Threat Generator." International Journal of Cultural Studies 21, no. 6 (2017): 661–80. http://dx.doi.org/10.1177/1367877917734042.

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Misogyny online in forms such as explicit rape threats has become so prevalent and rhetorically distinctive it resembles a new dialect or language. Much of this ‘Rapeglish’ is produced by members of an informal alliance of men’s groups online dubbed the ‘Manosphere’. As both a cyberhate researcher and cyberhate target, I have studied as well as contributed to feminist responses to Rapeglish. In 2016, for instance, I helped build a Random Rape Threat Generator (RRTG) – a computer program that splices, shuffles around, and re-stitches in novel combinations fragments of real-life Rapeglish to illustrate the formulaic, machine-like, and impersonal nature of misogynist discourse online. This article uses Yuri Lotman’s ideas about intra- and inter-cultural conflict involving something akin to the translation of a foreign language to frame the RRTG as one example of the way women are ‘talking back’ both to and with Rapeglish (the latter involving appropriations and subversions of the original discourse).

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15

Bloch, R. Howard. "Medieval Misogyny." Representations 20 (1987): 1–24. http://dx.doi.org/10.2307/2928500.

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Brogaard, Berit. "Female Misogyny." Philosophers' Magazine, no. 91 (2020): 53–59. http://dx.doi.org/10.5840/tpm20209193.

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17

Clark, Maudemarie. "Nietzsche’s Misogyny." International Studies in Philosophy 26, no. 3 (1994): 3–12. http://dx.doi.org/10.5840/intstudphil19942632.

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Bloch, R. Howard. "Medieval Misogyny." Representations 20, no. 1 (1987): 1–24. http://dx.doi.org/10.1525/rep.1987.20.1.99p0179v.

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19

Freadman, Anne. "Colette misogyne?" French Forum 31, no. 3 (2007): 45–75. http://dx.doi.org/10.1353/frf.2007.0020.

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Van Valkenburgh, Shawn P. "“She Thinks of Him as a Machine”: On the Entanglements of Neoliberal Ideology and Misogynist Cybercrime." Social Media + Society 5, no. 3 (2019): 205630511987295. http://dx.doi.org/10.1177/2056305119872953.

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The “manosphere” is a constellation of masculinist social media communities loosely unified by an anti-feminist worldview. Although extant journalism and social media scholarship successfully delineate the manosphere as a significant social problem by associating it with misogynist cybercrime and cyberhate, the resulting narrative simplistically pathologizes manosphere discourse while leaving its misogyny undertheorized. In this article, I complicate this emerging narrative by demonstrating how a certain central manosphere discourse qualitatively overlaps with a broader neoliberal ideology. I do so by further developing a critical discourse analysis of quasi-representative manosphere documents drawn from “The Red Pill,” a sub-forum of Reddit.com. Although this forum is explicitly devoted to discussing heterosexual seduction strategies, I find that it also produces a discursive means for fiscally conservative men to reconcile their pro-capitalist economic beliefs with apparent evidence of capitalism’s destructive tendencies and contradictions. This forum’s anti-feminist discourse implicitly parallels Marxian theory while explicitly supporting free market capitalism and denigrating women, thereby providing men with a linguistic and conceptual framework to scapegoat women for economic problems while leaving neoliberal ideas and assumptions unchallenged.

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Zawadzka, Anna. "„Ósmy dzień tygodnia”." Studia Litteraria et Historica, no. 1 (December 31, 2012): 1–17. http://dx.doi.org/10.11649/slh.2012.018.

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“The Eighth Day of the Week”The Eighth Day of the Week is a short story by Marek Hłasko revolving around the topic of losing virginity. Literary scholars consider Hłasko as a representative of machismo; a masculine and male-centred narrator. This text analyses and deconstructs the short story defending it as a comprehensive record of misogynist culture written from the perspective of the main female protagonist and not the expression of misogyny of the author himself. The tools of discourse analysis and feminist philosophy applied to Hłasko’s text produce surprising results. Agnieszka – the main female protagonist of the short story – turns out to be a figure of non-conformity universalised by Hłasko, while the virginity and its loss become a part of female fate used by Hłasko as a motif to show the power of society over an individual. Meanwhile Agnieszka struggles for autonomy from domineering cultural patterns and gains it with the help of not so much barricades and spectacular gestures typical for male protagonists as wit, intelligence and trickery.

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Hale, Sadie E., and Tomás Ojeda. "Acceptable femininity? Gay male misogyny and the policing of queer femininities." European Journal of Women's Studies 25, no. 3 (2018): 310–24. http://dx.doi.org/10.1177/1350506818764762.

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While it represents a common form of gender-based violence, misogyny is an often-overlooked concept within academia and the queer community. Drawing on queer and feminist scholarship on gay male misogyny, this article presents a theoretical challenge to the myth that the oppressed cannot oppress, arguing that specific forms of gay male subjectivities can be proponents of misogyny in ways that are unrecognised because of their sexually marginalised status. The authors’ interest in the doing of misogyny, and its effects on specific bodies and subjectivities, leads them to discuss the extent to which white gay male misogyny can function to reinforce a particular gender and racial hierarchy that continually confines queer femininities to the status of the abject other, for failing to exhibit their feminine credentials and for making gender trouble. The study also addresses how specific markers of femininity are depoliticised through the workings of this misogyny, exploring what femininity does when it is conceptualised outside a heteronormative framework. To address these ideas, the authors firstly propose a theoretical account of misogyny in order to understand its analytical status as a cultural mechanism within the psychic economy of patriarchy. Secondly, they use queer approaches to effeminacy and subject formation for making the case for gay male misogyny and its connections to femininity within white gay cultures, asking how misogyny might become an essential component of the performance of hegemonic masculinity. The article concludes with a discussion of the ways in which gay male misogyny reinforces white male dominance over women and queer femininities specifically, advocating for resistance to the reproduction of such patriarchal arrangements.

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Hunter, Kyleanne, and Emma Jouenne. "All Women Belong in the Kitchen, and Other Dangerous Tropes: Online Misogyny as a National Security Threat." Journal of Advanced Military Studies 12, no. 1 (2021): 57–85. http://dx.doi.org/10.21140/mcuj.20211201003.

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Online misogyny is an under-studied form of information warfare. Often dismissed as “boys will be boys,” online misogyny has been allowed to percolate and create communities that have far-reaching impacts. The impacts of online misogyny are not confined to the internet. In this article, the authors show how the ubiquitous nature of online misogyny poses a national security threat. We explore three diverse case studies: the United States military, the incel movement, and ISIS to demonstrate the far-reaching nature of the security threat. Though the nature of the security threats is different, the intervening cause—unchecked online misogyny—is the same.

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24

Hennequin, M. Wendy. "Managing Medieval Misogyny." Medieval Feminist Forum 36 (September 2003): 49–51. http://dx.doi.org/10.17077/1536-8742.1209.

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Sawer, Marian. "Misogyny and misrepresentation." Political Science 65, no. 1 (2013): 105–17. http://dx.doi.org/10.1177/0032318713488316.

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Dovi, Suzanne. "Misogyny and transformations." European Journal of Politics and Gender 1, no. 1 (2018): 131–47. http://dx.doi.org/10.1332/251510818x15272520831111.

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Post, Robin D. "Misogyny and Madness." Contemporary Psychology: A Journal of Reviews 38, no. 10 (1993): 1061–62. http://dx.doi.org/10.1037/032668.

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Dodsworth, Martin. "Donne Rethinks Misogyny." Essays in Criticism 69, no. 3 (2019): 259–81. http://dx.doi.org/10.1093/escrit/cgz016.

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Simmons, Gerald. "Matters of Misogyny." Faculty Dental Journal 6, no. 2 (2015): 100–101. http://dx.doi.org/10.1308/204268515x14174408395849.

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Brouillette, Sarah. "Misogyny and Melodrama." Contemporary Literature 55, no. 3 (2014): 600–609. http://dx.doi.org/10.1353/cli.2014.0031.

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Baird, Barbara. "The Misogyny Factor." Journal of Australian Studies 38, no. 3 (2014): 360–61. http://dx.doi.org/10.1080/14443058.2014.926789.

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Kaye, Erica C. "Misogyny in Medicine." New England Journal of Medicine 384, no. 24 (2021): 2267–69. http://dx.doi.org/10.1056/nejmp2103616.

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Borges, Maria do Carmo Faustino. "MORALISMO E MISOGINIA EM AUTO DA ALMA, DE GIL VICENTE / MORALISM AND MISOGYNY IN AUTO DA ALMA, BY GIL VICENTE." Brazilian Journal of Development 6, no. 9 (2020): 66862–71. http://dx.doi.org/10.34117/bjdv6n9-210.

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Jeffress, Jean. "Three’s company too: A midrash on everyday misogyny, Leah, Rachel, Jacob, and the comedy of errors of this Hebrew Bible dysfunctional family." Review & Expositor 115, no. 4 (2018): 572–76. http://dx.doi.org/10.1177/0034637318795430.

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Abstract:

Misogyny, like other forms of hatred/oppression, is patently unspectacular, mediocre, and relies completely upon unearned, systemic, and patriarchal privilege. In this piece, I attempt to weave together disparate narratives connected together by what I call “everyday misogyny.” Common in each of these narratives is that two or more women swarm around one man, who then becomes the center. The contextualization of misogyny, whether in Genesis 29 and 30, the story of Leah, Rachel, Zilpah, Bilhah, and Jacob (five’s company), or in the utter banality of the American 1970s sitcom Three’s Company, is violence against and humiliation of women in everyday clothes. This guise gives misogyny a harmless appearance, nothing graphic, just the mundane way in which women’s stories/lives/bodies/value are measured through a filter of cis hetero maleness. Naming everyday misogyny in the stories of women is a way to reclaim our bodies and to proclaim that violence does not have to be graphic to be real.

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Roulon, Natalie. "Le sonnet 130 de Shakespeare ou le blason mis à nu." Renaissance and Reformation 37, no. 2 (2014): 19–47. http://dx.doi.org/10.33137/rr.v37i2.21809.

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Shakespeare’s sonnet 130 is sometimes read as an anti-blazon, and therefore as a misogynist text. Drawing on a large number of Renaissance poems, I show that this is a misreading of the sonnet which, far from presenting the Dark Lady in satirical fashion, pays her an unconventional tribute. Shakespeare seemingly discards worn out metaphors, the better to throw light on their arbitrary nature. Rather than disparaging his Lady, he offers a witty parody of the traditional Petrarchan representation of women : rather than an anti-blazon, sonnet 130 is best defined as a metablason. Le sonnet 130 de Shakespeare est parfois lu comme un antiblason et, par conséquent, comme un texte misogyne. En m’appuyant sur un grand nombre de poèmes de la Renaissance, je montre qu’il s’agit là d’une interprétation erronée du sonnet qui, loin de présenter la Dame brune sur un mode satirique, lui rend un hommage peu conventionnel. Shakespeare fait mine d’écarter les métaphores éculées de façon à mieux mettre en lumière leur caractère arbitraire. Plutôt que de dénigrer sa Dame, il propose une parodie spirituelle de la représentation des femmes propre à la tradition pétrarquiste : ce n’est pas la catégorie d’antiblason mais celle de métablason qui correspond le mieux au sonnet 130.

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Too, Yun Lee. "The economies of pedagogy: Xenophon's wifely didactics." Proceedings of the Cambridge Philological Society 47 (2001): 65–80. http://dx.doi.org/10.1017/s0068673500000705.

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Xenophon's Oeconomicus is a work which has recently prompted a number of widely divergent responses. A predominant reading offers that the work is a testimony to Greek misogyny in the classical period: the husband Ischomachus takes a young, inexperienced wife, who is accordingly and following custom tamed and instructed to manage the space within the οἶχος. Another interpretation regards Xenophon and Ischomachus as better-than-average Greek men with respect to women's standing in society, or even as proto-feminist. In this treatment of the dialogue, the fact that the husband allows the wife her own space – the home (as distinct from the farm outdoors) – and teaches her her own activities – housework and the management of the household slaves – demonstrates a considerable degree of respect for the wife and for woman's worth, while Socrates' exclamation that the wife has a ‘masculine intellect (ἀνδϱιχὴν διάνοιαν)’ (10.1) is to be taken as proof of the Xenophontic wife's authority. There are further variations which qualify these interpretations: either the husband is regarded as echoing Socratic sympathy towards women while continuing to insist that the wife be a domestic; or the husband, despite being a misogynist, is seen as granting the wife some degree of autonomy.

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Williams, Helen. "Misogynies." Journal of the International Network for Sexual Ethics & Politics 2, no. 2 (2015): 86–91. http://dx.doi.org/10.3224/insep.v2i2.19849.

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Clack, Beverley. "A tradition of misogyny." Philosophers' Magazine, no. 7 (1999): 47–48. http://dx.doi.org/10.5840/tpm1999759.

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J. Adams, Carol, and Eva Segura. "Misère animale et misogynie." Cités N°79, no. 3 (2019): 95. http://dx.doi.org/10.3917/cite.079.0095.

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Roth, Detlef. "Mittelalterliche Misogynie - ein Mythos?" Archiv für Kulturgeschichte 80, no. 1 (1998): 39–66. http://dx.doi.org/10.7788/akg.1998.80.1.39.

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Lee, Kyung-Hee. "Misogyny and Ethics Counseling." Journal of Ethics Education Studies 44 (April 30, 2017): 219–47. http://dx.doi.org/10.18850/jees.2017.44.08.

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Goumarre, Pierre. "Rabelais : misogynie et misogamie." Littératures 15, no. 1 (1986): 59–72. http://dx.doi.org/10.3406/litts.1986.1880.

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Cordier, Adeline. "Chanson and tacit misogyny." Journal of European Popular Culture 4, no. 1 (2013): 37–49. http://dx.doi.org/10.1386/jepc.4.1.37_1.

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Kukla, Quill R. "Misogyny and Ideological Logic." Philosophy and Phenomenological Research 101, no. 1 (2020): 230–35. http://dx.doi.org/10.1111/phpr.12698.

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Bonnet, Marie-Jo. "Gay Mimesis and Misogyny." Journal of Homosexuality 41, no. 3-4 (2002): 265–80. http://dx.doi.org/10.1300/j082v41n03_18.

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Piven, Jerry S. "Death, Repression, Narcissism, Misogyny." Psychoanalytic Review 90, no. 2 (2003): 225–60. http://dx.doi.org/10.1521/prev.90.2.225.23551.

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Rosen-Zvi, Ishay. "Misogyny and Its Discontents." Prooftexts 25, no. 1 (2005): 217–27. http://dx.doi.org/10.1353/ptx.2006.0014.

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Silva, Rafael C., and Pedro A. Lemos. "Misogyny in heart disease?" Catheterization and Cardiovascular Interventions 85, no. 5 (2015): 898. http://dx.doi.org/10.1002/ccd.25881.

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Moscrop, A. "Scans, misogyny, and miscarriage." BMJ 343, dec08 1 (2011): d7960. http://dx.doi.org/10.1136/bmj.d7960.

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Bellour, Leila. "Modernism , Masculinity and Misogyny." مقاليد, no. 6 (2014): 13–27. http://dx.doi.org/10.12816/0032478.

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