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Books on the topic 'Myth of femininity'

Author: Grafiati

Published: 4 June 2021

Last updated: 6 February 2022

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1

Wolf, Naomi. The beauty myth. Toronto: Vintage Books, 1991.

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2

Wolf, Naomi. The Beauty Myth. New York: HarperCollins, 2008.

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Wolf, Naomi. The beauty myth. Toronto, On: Vintage Canada, 1990.

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Wolf, Naomi. The beauty myth. London: Chatto & Windus, 1990.

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5

Wolf, Naomi. The beauty myth : how images of beauty are used against women. New York: W. Morrow, 1991.

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6

Raffa, Jean Benedict. The bridge to wholeness: A feminine alternative to the hero myth. San Diego, Calif: LuraMedia, 1992.

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Wolf, Naomi. The beauty myth: How images of beauty are used against women. New York: W. Morrow, 1991.

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8

Wolf, Naomi. The beauty myth: How images of beauty are used against women. New York: Anchor Books, 1992.

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9

Wolf, Naomi. The beauty myth: How images of beauty are used against women. London: Vintage, 1991.

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10

Koivunen, Hannele. The woman who understood completely: A semiotic analysis of the Mary Magdalene myth in the Gnostic Gospel of Mary. Imatra: International Semiotics Institute, 1994.

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11

The absent father: Crisis and creativity : The myth of Dance and Perseus in the twentieth century. London: Arkana, 1989.

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12

Pirani, Alix. The absent father: Crisis and creativity : the myth of Danae and Perseus in the twentieth century. London: Routledge, 1988.

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13

Pirani, Alix. The absent father: Crisis and creativity : the myth of Danae and Perseus in the twentieth century. London: Routledge, 1988.

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14

Greeley, Andrew M. Myths of religion. New York, NY: Warner Books, 1989.

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15

Representing women: Myths of femininity in the popular media. London: E. Arnold, 1995.

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16

Jake, Page, ed. Goddess: Myths of the female divine. New York: Oxford University Press, 1994.

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17

Sankovitch, Tilde. French women writers and the book: Myths of access and desire. Syracuse, N.Y: Syracuse University Press, 1988.

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18

Jacobus, Mary. First things: The maternal imaginary in literature, art, and psychoanalysis. New York: Routledge, 1995.

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19

L'arbre anthropogène du Waqwaq, les femmes-fruits et les îles des femmes: Recherches sur un mythe à large diffusion dans le temps et l'espace. Napoli: Università degli studi di Napoli L'Orientale, 2007.

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20

Wolf, Naomi. Beauty Myth. Penguin Random House, 2015.

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21

Wolf, Naomi. Beauty Myth. Penguin Random House, 2015.

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22

Wolf, Naomi. Beauty Myth. Random House of Canada, 1990.

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23

Wolf, Naomi. Beauty Myth. Random House of Canada, 1990.

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24

Wolf, Naomi. The Beauty Myth. Vintage, 2007.

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25

the beauty myth. anchor books, 1992.

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26

Wolf, Naomi. The Beauty Myth. Vintage, 2007.

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27

Raffa, Jean Benedict. The Bridge to Wholeness: A Feminine Alternative to the Hero Myth. Inner Ocean/Innisfree Press, 2004.

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28

Wolf, Naomi. The Beauty Myth: How Images of Beauty Are Used Against Women. Harper Perennial, 2002.

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29

Wolf, Naomi. The Beauty Myth: How Images of Beauty Are Used Against Women. Harper Perennial, 2002.

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30

Shattuck, Debra A. Introduction. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252040375.003.0001.

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The Introduction presents the thesis that baseball has not always been identified as a man’s game even though its boosters began proclaiming it a “manly” pastime from the moment it coalesced into a new sport in antebellum America. It explains that humans use sport to inculcate and express socio-cultural identities like race, gender, social class, and ethnicity. It argues that sports can have gendered characterizations; these gendered characterizations can take decades to solidify. Gender ideals are fluid, influenced by myriad factors, and jointly constructed by men and women. Both men and women have used sport to model and perpetuate ideals of masculinity and femininity. The history of women baseball players as been distorted by myth and misperception as baseball’s gendered identity solidified.

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31

Morse, Holly. Encountering Eve's Afterlives. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198842576.001.0001.

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Encountering Eve’s Afterlives: A New Reception Critical Approach to Genesis 2-4 aims to destabilise the persistently pessimistic framing of Eve as a highly negative symbol of femininity within Western culture by engaging with marginal, and even heretical, interpretations that focus on more positive aspects of her character. In doing so it questions the myth that orthodox, popular readings represent the ‘true’ meaning of the first woman’s story, and explores the possibility that previously ignored or muted rewritings of Eve are in fact equally ‘valid’ interpretations of the biblical text.By staging encounters between the biblical Eve and re-writings of her story, particularly those that help to challenge the interpretative status quo, this book re-frames the first woman using three key themes from her story: sin, knowledge, and life. Thus, it considers how and why the image of Eve as a dangerous temptress has gained considerably more cultural currency than the equally viable pictures of her as a subversive wise woman or as a mourning mother.The book offers a re-evaluation of the meanings and the myths of Eve, deconstructing the dominance of her cultural incarnation as a predominantly flawed female, and reconstructing a more nuanced presentation of the first woman’s role in the Bible and her afterlives.

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32

Macdonald, Myra. Representing Women: Myths of Femininity in the Popular Media. A Hodder Arnold Publication, 1998.

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33

Leeming, David, and Jake Page. Goddess: Myths of the Female Divine. Oxford University Press, USA, 1994.

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34

Leeming, David Adams, and Jake Page. Goddess: Myths of the Female Divine. Replica Books, 2001.

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35

Masculinity and Femininity: Stereotypes/Myths, Psychology and Role of Culture. Nova Science Publishers, Inc., 2013.

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36

Goddess: Myths of the Female Divine (Oxford Paperbacks). Oxford University Press, USA, 1996.

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37

Beeston, Alix. Torn, Burned, and Yet Dancing. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190690168.003.0005.

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This chapter discusses the collaborative and institutionalized mode of production in studio-era Hollywood through the lens of the two major projects that comprised the work of the final year of F. Scott Fitzgerald’s life: the screenplay “Cosmopolitan” and the unfinished novel The Last Tycoon. These texts modify the modernist literary trope of the woman-in-series in concert with classical Hollywood’s defining logic of substitution and repetition. Ultimately derived from the basic seriality of the photogrammatic track, this logic is incarnated by female characters in “Cosmopolitan” and The Last Tycoon who, in refusing to remain silent substitutes for other women, rupture the illusory conceits of seamless fictional narration in classical Hollywood—and its equally seamless discourse of femininity. Fitzgerald’s Hollywood writing thus confronts the gendered and racialized limits of the modernist literary field and, in the process, unravels the myth of the solitary author and the singular, stable literary text.

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38

Gillespie, Caitlin C. Dux Femina. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190609078.003.0006.

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Chapter 5 analyzes Tacitus’s image of Boudica as a warrior woman and considers the challenges she poses to Roman conceptions of masculinity. Whereas other women and wives become observers, placed on the outskirts of the battlefield, Boudica is a commander woman (dux femina), comparable to Vergil’s Dido. Several models and antimodels emerge from Roman history and myth to color a Roman reader’s interpretation of Boudica as a dux femina, including Camilla, Cleopatra, and the women of Tacitus’s ethnographic work, the Germania. Unlike other Roman female leaders, including Fulvia, Agrippina the Elder, and Agrippina the Younger, Boudica spurs on men to prove their masculinity. Boudica’s revolt becomes an insurrection not only against servitude, but also against Roman notions of masculinity and femininity, and leadership without morality. Boudica’s sex becomes a powerful tool to rouse her troops to fight for just vengeance, and to promise to win or die trying.

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39

Trott, Adriel M. Does It Matter? Material Nature and Vital Heat in Aristotle’s Biology. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474412094.003.0009.

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Adriel M. Trott’s “Does It Matter? Material Nature and Vital Heat in Aristotle’s Biology” questions whether the difference between form and material in Aristotle is itself a formal or material distinction. Trott, framing her investigation with a discussion of the feminist critiques of the form/matter binary, argues that form and material, rather than being mutually exclusive, are distributed on a gradient, as contraries. Aristotle’s account of vital heat shows how the two-sex model slides into a one-sex model whose difference is located on a continuum: if woman is defined in terms of distance from man, a fluidity exists between these positions, whereby the difference between them is not a difference of form or kind, but a difference in heat, one of degree. Through this reading, Trott criticizes the myth of a link between femininity of matter (without devaluing the status of either), and shows that matter is rendered always-already meaningful for Aristotle.

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40

First Things: Reading the Maternal Imaginary. Routledge, 1996.

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41

Jacobus, Mary. First Things: Reading the Maternal Imaginary. Taylor & Francis Group, 2020.

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42

Jacobus, Mary. First Things: Reading the Maternal Imaginary. Taylor & Francis Group, 2020.

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43

Jacobus, Mary. First Things: Reading the Maternal Imaginary. Taylor & Francis Group, 2020.

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44

Jacobus, Mary. First Things: Reading the Maternal Imaginary. Taylor & Francis Group, 2020.

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45

Myers, Alicia D. Maternal Bodies. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677084.003.0002.

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This chapter provides an overview of ancient constructions of femininity and the female body. In particular, this chapter will demonstrate the intertwining of female identity with motherhood that results from these constructions. It begins with a discussion of ancient constructions of sex, or gender, among various medical authors before turning to an overview of constructions of masculinity and interpretations on the origins of “woman” in the myths of Pandora and Eve. The chapter then offers an exploration of the constructions of the female body in ancient medical literatures that reinforce the understanding of women (and femininity) as permeable deficiency whose purpose is bearing children.

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46

Schemenauer, Ellie C. Gender, Identity, and the Security State. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.191.

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Much of what goes on in the production of a security state is the over-zealous articulation of the other, which has the effect of reinforcing the myth of an essentialized, unambiguous collective identity called the nation-state. Indeed, the focus on securing a state (or any group) often suggests the need to define more explicitly those who do not belong, suggesting, not only those who do, but where and how they belong and under what conditions. Feminists are concerned with how highly political gender identities often defined by masculinism are implicated in marking these inclusions and exclusions, but also how gender identities get produced through the very practices of the security state. Feminists in the early years critiqued the inadequacy of realist, state-centric notions of security and made arguments for more reformative security perspectives, including those of human security or other nonstate-centric approaches. At the same time, feminist research moved to examine more rigorously the processes of militarism, war, and other security practices of the state and its reliance on specific ideas about women and men, femininity and masculinity. Feminist contributions from the mid-1990s through the first decade of the millennium reveal much about the relationships between gender identities, militarism, and the state. By paying attention to gendered relationships of power, they expose the nuances in the co-constitution of gender identities and the security state.

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47

author, Leeming David, ed. The Goddess: Myths of the Great Mother. 2016.

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48

Brogaard, Berit. Hatred. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190084448.001.0001.

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The book explores how personal hatred can foster domestic violence and emotional abuse; how hate-proneness is a main contributor to the aggressive tendencies of borderlines, narcissists, psychopaths, and hatemongers; how seemingly ordinary people embark on some of history’s worst hate crimes; and how cohesive groups can develop extremist viewpoints that motivate hate crimes, mass shootings, and genocide. The book’s first part explores hate in personal relationships, looking for an answer to the question of why our personal relationships can survive hate and resentment but not disrespect or contempt. It shows that where contempt creates an irreparable power imbalance, hate is tied to fear, which our brains may reinterpret as thrill, attraction, and arousal. But this can also make hate a dangerous emotion that convinces people to hang on to abusive relationships. When tied to vengeance and the dark triad of personality, hate is not only dangerous but also dehumanizing. Vengeance and the dark personalities are not essential to hate, however. Without them, hate can have more admirable ends. The book’s second part explores the polarizing forces that can bias cohesive groups of like-minded individuals and contribute to what is effectively a hate crisis. Drawing on history, politics, legal theory, philosophy, and psychology, it shows how cultural myths about femininity, ethnic groups, and the land of opportunity perpetuate misogyny, racism, white supremacy, and anti-Semitism. But politicians and policymakers have it in their power to address the hate crisis through legislation that preserves the original incentive behind our constitutional rights.

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