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Journal articles on the topic 'Patriarchy Domination Sexism Racism'
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1
Thapa, Samrakshika. "An Intersection of Racism and Sexism in Toni Morrison’s Sula." International Research Journal of MMC 2, no. 1 (2021): 99–105. http://dx.doi.org/10.3126/irjmmc.v2i1.35135.
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This study analyzes female friendship in Sula and also focuses on the impact of race, class and gender on women’s relationships. The novel emphasizes how women face the challenges of patriarchal institutions and other attempts to subjugate through polygamy, constraints of tradition, caste prejudice and political instability. Thus, the chief aim of this study is to show how the black women are treated unfairly and suffer from male domination within their community also. The study portrays the healing powers of female bonding, which allows women to overcome prejudice and survival, to enjoy female empowerment, selfhood establishment and to extend female friendship into female solidarity that participates in nation building. However, another conclusion focuses on the patriarchy which constitutes a threat to female bonding and usually causes women’s estrangement.
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Rashid, Amina, and Md Masud Rana. "RACIAL INEEUQALITY AND SEXIST OPPRESSION IN TONI MORRISON'S BELOVED." Language Literacy: Journal of Linguistics, Literature, and Language Teaching 5, no. 1 (2021): 136–44. http://dx.doi.org/10.30743/ll.v5i1.3727.
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AbstractThis study examines the construction of racialized society and gendered identities in fictional text of Morrison's Beloved. The research aim is to analyze and explore how these identities are constructed in Beloved by using a feminist approach. We find that the imposed ideal of femininity is absorbed and patriarchy is assumed. Female’s black characteristics are repressed both intra-communally and inter-communally. In the former, black female characters are not ‘fitted’ to white femininity as they strive for identity crisis even among the blacks. In the latter, they are whim of male dominance-subject of incest, rape and seduction. Though, women are doubly repressed, it is not the racial discrimination that threatens and jeopardizes black women identity rather a sheer domination of patriarchal power from within and without exaggerating debasing women life among the whites. Therefore, this paper reflects on the manifestation of femininity and patriarchy in a radicalized society and how these two interact in women life in Morison's Beloved.
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Chapagain, Rajendra Prasad. "African American Women, Racism and Triple Oppression." Interdisciplinary Journal of Management and Social Sciences 1, no. 1 (2020): 113–17. http://dx.doi.org/10.3126/ijmss.v1i1.34615.
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African American women have been made multiple victims: racial discrimination by the white community and sexual repression by black males of their own community. They have been subjected to both kind of discrimination - racism and sexism. It is common experience of black American women. Black American women do have their own peculiar world and experiences unlike any white or black men and white women. They have to fight not only against white patriarchy and white women's racism but also against sexism of black men within their own race. To be black and female is to suffer from the triple oppression- sexism, racism and classicism.
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Chauhan, Parul. "Black women’s quest for identity: A critical Study of Lorraine Hansberry’s play A Raisin in the Sun." International Journal of English Literature and Social Sciences 8, no. 1 (2023): 189–93. http://dx.doi.org/10.22161/ijels.81.22.
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Tracing the history of black feminism, it becomes evident that the social construction of racism, sexism and classism was the driving force behind the widespread violence and discrimination against black women. They are found searching and struggling to attain their identity in this patriarchal world. Black feminist thought leads to certain ideas that clarify a standpoint of and for black women. Black feminist perspectives focus on the social domination on the basis of gender, race and class oppression. These oppressions are densely interwoven into social structures and work collectively to define the history of the lives of Black women in America and other coloured women worldwide. It takes us back to the era of United States slavery during which period, a societal hierarchy was established, according to which White men were supposed to be at the top, White women next, followed by Black men and finally, at the bottom were placed Black women. Black feminists were critical of the view that suggests that black women must identify as either black or women. The present paper looks at Lorraine Hansberry’s play A Raisin in the Sun from a black feminist viewpoint. It discusses position of a woman in male dominated society and her struggle for identity. It unfolds the saga of suffering and silencing of a black woman, which pervades the black women writings. It is depicted that black women have to face the unique challenging task of fighting for black liberation and gender equality simultaneously. The play effectively unthreads the history of African American women’s lives and their quest for identity in African American society. Issues of masculinity and femininity are deeply woven in this play. Women in this play present a microcosm of society; they are treated as second class citizens in society. Hansberry has depicted through her play the superiority that men pose over women. The glimpse of patriarchal dominance is visible throughout the play through different male characters. It further focuses on the value of the individual women’s identity and women’s right and freedom to construct their own separate identities rather than having them imposed against their wishes. It delineates how African American Women try to speak out against oppression and create a sense of individual identity in the face of silence and absence.
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Glasser, Carol L. "Tied Oppressions: An Analysis of how Sexist Imagery Reinforces Speciesist Sentiment." Brock Review 12, no. 1 (2011): 51–68. http://dx.doi.org/10.26522/br.v12i1.333.
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All oppression is rooted in the same system of domination and so embracing any form of oppression reinforces all oppressions. Unless social movements recognize oppression as rooted in the same system of domination, they will not be able to reject the foundations upon which their oppression is rooted. Dichotomous epistemology and value-hierarchies are the main characteristics of patriarchy that enforce both sexism and speciesism. I illustrate this by examining two animal rights advertisements that use sexist images. I demonstrate how sexism bolsters speciesism by reinforcing dichotomous epistemology, establishing value-hierarchies and accepting that positioning women as animals is degrading to women.
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Maulana, Moh Faiz. "Meme and cyber sexism: Habitus and symbolic violence of patriarchy on the Internet." Simulacra 4, no. 2 (2021): 215–28. http://dx.doi.org/10.21107/sml.v4i2.11899.
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This study examines the various sexist practices on the Internet called cyber sexism. The Internet seems to become a new world for patriarchal domination. The amount of content, comments, and memes circulating on the Internet and social media, such as Instagram, Facebook, Twitter, and WhatsApp harassing women, is proof of the patriarchal power on the Internet. This study used a qualitative method with a feminist perspective, collecting memes through Instagram, Facebook, Twitter, and WhatsApp. The memes were then reviewed and interpreted to find their meaning. Using Pierre Bourdieu’s habitus theory and symbolic violence, memes were analyzed to find the factors that cause sexism against women and the logical link between sexist practices in the real world and cyber sexism on the Internet. Results indicate that people’s habitus about patriarchy has become a mental structure of society that influences stereotyped behavior and gender bias and plays an important role in sexism on the Internet. The Internet, as an arena, has become the initial capital for men to dominate. Naming and mentioning women in various memes are the forms of symbolic violence against them that form new sexist habitus on the Internet.
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Vickery, Amanda Elizabeth. "“Women know how to get things done”: narrative of an intersectional movement." Social Studies Research and Practice 12, no. 1 (2017): 31–41. http://dx.doi.org/10.1108/ssrp-03-2017-0004.
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Purpose The purpose of this paper is to explore how African-American women, both individually and collectively, were subjected to both racism and sexism when participating within civil rights organizations. Design/methodology/approach Because of the intersection of their identities as both African and American women, their experiences participating and organizing within multiple movements were shaped by racism and patriarchy that left them outside of the realm of leadership. Findings A discussion on the importance of teaching social studies through an intersectional lens that personifies individuals and communities traditionally silenced within the social studies curriculum follows. Originality/value The aim is to teach students to adopt a more inclusive and complex view of the world.
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FREITAS, Gabriela Leão Toribio, Jucilene da Conceição SANTOS, and Pablo Mateus dos Santos JACINTO. "INSERTION OF BLACK WOMEN IN THE WORLD OF WORK: A LITERATURE REVIEW." Boletim de Conjuntura (BOCA) 9, no. 26 (2022): 47–63. https://doi.org/10.5281/zenodo.5933302.
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This article aims to analyze how racism and patriarchy influence the insertion of black women in the work world. The method used was a systematic literature review. Twelve (12) articles were reviewed in Portuguese, published between 2011 and 2020, available on at Scientific Electronic Online (SCIELO), Electronic Research Journal (PEPSIC) and Virtual Health Library (VHL) platforms. The results obtained showed that black women are still the minority occupying space in the formal labor market, mainly in leadership positions and when compared to white men this difference is even bigger; this is due to racism and structural sexism and even with affirmative politics it is still necessary to transform the base of the social structure so that this inequality diminishes.
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Snodgrass, Lyn. "THE SINS OF THE FATHER: GENDER- BASED VIOLENCE IN POST-APARTHEID SOUTH AFRICA." Commonwealth Youth and Development 14, no. 2 (2017): 57–70. http://dx.doi.org/10.25159/1727-7140/1798.
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This article explores the complexities of gender-based violence in post-apartheid South Africa and interrogates the socio-political issues at the intersection of class, ‘race’ and gender, which impact South African women. Gender equality is up against a powerful enemy in societies with strong patriarchal traditions such as South Africa, where women of all ‘races’ and cultures have been oppressed, exploited and kept in positions of subservience for generations. In South Africa, where sexism and racism intersect, black women as a group have suffered the major brunt of this discrimination and are at the receiving end of extreme violence. South Africa’s gender-based violence is fuelled historically by the ideologies of apartheid (racism) and patriarchy (sexism), which are symbiotically premised on systemic humiliation that devalues and debases whole groups of people and renders them inferior. It is further argued that the current neo-patriarchal backlash in South Africa foments and sustains the subjugation of women and casts them as both victims and perpetuators of pervasive patriarchal values.
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Train, Kelly Amanda. "PATRIARCHY AND THE “OTHER” IN THE WESTERN IMAGINATION: HONOUR KILLINGS AND VIOLENCE AGAINST WOMEN." International Journal of Child, Youth and Family Studies 12, no. 1 (2021): 143–57. http://dx.doi.org/10.18357/ijcyfs121202120087.
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The purpose of this article is to explore the pedagogical challenges of teaching university-level, feminist, anti-racist courses that examine how Eurocentric patriarchal practices of male violence against women within Canadian society are normalized and obscured through the concept of honour killing. I argue that the normalization of Western structures and practices of patriarchy reproduces racism, sexism, and classism by focusing attention on the “Otherness” of non-Western forms of patriarchy. Honour killings are rendered as distinct from other forms of male violence against women on the basis that they are seen solely as a product of non-Western cultures and religions and not as part of a spectrum of forms of male violence against women practised by all patriarchal societies in Western and non-Western countries.
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Bhatt, Rajendra Prasad. "Walker’s The Color Purple: Portrayal of Celie’s Struggle from Servitude to Sovereignty." Far Western Review 1, no. 1 (2023): 223–32. http://dx.doi.org/10.3126/fwr.v1i1.58340.
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This paper attempts to explore Celie’s struggle for independence in a male dominated African American society as depicted in Alice Walker’s The Color Purple (1982). Focusing on the lives of African-American women in the Southern United states during 1930s, it unfolds the events of black male brutality towards black women. It exposes the ways that the central character, Celie, pursues, when she proceeds to her long journey to freedom. Celie passes through a difficult path of racial/patriarchal oppression before she gets sovereignty. She accepts the solidarity of the female community to accomplish her quest for identity. Applying textual inquiry approach, the present paper highlights the role of deep female relationships in the life of Celie, a poor black girl. Celie becomes stronger when she gets support from other women, which helps her to emancipate herself from the evils of patriarchy and sexism. Celie’s freedom goes through physical, then spiritual, and finally economic phases, specifically, when she establishes her own business. Narrating the accounts of under privileged black community, Walker clarifies that ‘womanism’ is the only medium that helps to liberate inconspicuous southern black women from patriarchy and structural racism and sexism. The harsh circumstances are the key factors which make African American community captive and black women’s lives miserable.
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Asif, Muhammad, Radzuwan Ab Rashid, Hanita Hanim Ismail, Omar Ali Al-Smadi, and Baderaddin Yassin. "Sisterhood as a Saviour of Afghan Women: An Analysis of Khaled Hosseini’s Ideology." English Language and Literature Studies 10, no. 4 (2020): 78. http://dx.doi.org/10.5539/ells.v10n4p78.
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Sisterhood corresponds to a bond of love, cooperation and solidarity among women to fight against their individual or collective oppression at the hands of patriarchy. It initiates and shapes the struggle of women against their sexism. On the other hand, envy and non-cooperation act as enemies of women, making them as easy prey for the patriarchal forces. This study provides a textual analysis of Afghan American novelist Khaled Hosseini’s novels A Thousand Splendid Suns and And the Mountains Echoed. The theoretical foundations of the research are laid down on the theories proposed by bell hooks. The study shows that the solidarity of female characters in the novels freed them from the oppression of patriarchy. However, their envy and non-cooperation led them to the domination of men. This study is a unique addition to the topic as it brings together the ideals of sisterhood and envy on the selected novels of Khaled Hosseini.
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Forester, Summer, and Cheryl O'Brien. "Antidemocratic and Exclusionary Practices: COVID-19 and the Continuum of Violence." Politics & Gender 16, no. 4 (2020): 1150–57. http://dx.doi.org/10.1017/s1743923x2000046x.
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AbstractThe global coronavirus pandemic has reified divisions, inequity, and injustices rooted in systems of domination such as racism, sexism, neoliberal capitalism, and ableism. Feminist scholars have theorized these interlocking systems of domination as the “continuum of violence.” Building on this scholarship, we conceptualize the U.S. response to and the consequences of the COVID-19 pandemic as reflective of the continuum of violence. We argue that crises like pandemics expose the antidemocratic and exclusionary practices inherent in this continuum, which is especially racialized and gendered. To support our argument, we provide empirical evidence of the continuum of violence in relation to COVID-19 vis-à-vis the interrelated issues of militarization and what feminists call “everyday security,” such as public health and gender-based violence. The continuum of violence contributes theoretically and practically to our understanding of how violence that the pandemic illuminates is embedded in broader systems of domination and exclusion.
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White, Aaronette M., Michael J. Strube, and Sherri Fisher. "A Black Feminist Model of Rape Myth Acceptance." Psychology of Women Quarterly 22, no. 2 (1998): 157–75. http://dx.doi.org/10.1111/j.1471-6402.1998.tb00148.x.
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A Black feminist model was used to investigate rape myth acceptance between African American antirape activists and a comparison group of nonactivists using Cross's (1991) racial identity model and Downing and Roush's (1985) feminist identity model. As predicted, activists rejected rape myths more than nonactivists; the earlier stages of both models were associated with rape myth acceptance; the later stages were associated with rape myth rejection; and activists evidenced more sociopolitical maturity (race and gender consciousness) than nonactivists. The findings suggest that researchers may need to investigate to what degree rape myth acceptance serves an overarching system of social domination where racism and sexism overlap.
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Stibbe, Arran. "Language, Power and the Social Construction of Animals." Society & Animals 9, no. 2 (2001): 145–61. http://dx.doi.org/10.1163/156853001753639251.
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AbstractThis paper describes how language contributes to the oppression and exploitation of animals by animal product industries. Critical Discourse Analysis, a framework usually applied in countering racism and sexism, is applied to a corpus of texts taken from animal industry sources. The mass confinement and slaughter of animals in intensive farms depend on the implicit consent of the population, signaled by its willingness to buy animal products produced in this way. Ideological assumptions embedded in everyday discourse and that of the animal industries manufacture and maintain this consent. Through analysis of texts, this paper attempts to expose these assumptions and discusses implications for countering the domination and exploitation of animals.
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Ciocoi-Pop, Ana-Blanca. "“She Isn’t Going to Give Up”: Women’s Resilience in Monica Ali’s Brick Lane – A Feminist Reading." East-West Cultural Passage 19, no. 1 (2019): 19–28. http://dx.doi.org/10.2478/ewcp-2019-0002.
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Abstract While Monica Ali’s novel Brick Lane is most often analyzed from the vantage points of postcolonialism as a text dealing primarily with the plight of the Bangladeshi immigrant community in London, it is difficult, if not downright impossible, to overlook the crucial role women and feminine resilience (in the face of not only patriarchy, but also racism, religion and social unrest) play in the novel. In actual fact, the story can much easier be read as the plight of women in their quest for self-determination and identity than as a novel about cultural clashes in the multicultural metropolis. The present essay sets out to prove that feminism is actually at the forefront of Ali’s novel, and that the feminine characters in Brick Lane stand for a post-feminist reflection on the (still) gasping abyss between theoretical gender equality and real-life sexism.
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Jia, Liyao. "The Portrayal of Women in Park Chan-wook’s Films— Using Decision To Leave as an Example." Journal of Research in Social Science and Humanities 3, no. 1 (2024): 45–52. http://dx.doi.org/10.56397/jrssh.2024.01.06.
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The “patriarchy” that has developed throughout Korean history, and human civilization as a whole, has lasted for millennia. This systematic, structured and unjust system of male domination over women has conferred a higher status, value and privilege on men. These institutions and behaviours form the conceptual framework of sexism, and at the heart of patriarchy is the maintenance and rationalisation of male privilege and power. Several of Park Chan-wook’s highly representative women’s films in recent years have stood up to observe society from a woman’s point of view, creating a new image of women. This essay takes director Table Chan-wook’s latest work, The Resolution to Break up, as an example, and discusses the image of women in Park Chan-wook’s films. Park Zan- wook creates a special and tense female image with the highly contrasting character of Song Seo-rae. Furthermore, he uses this unique female figure as a leading narrative to create a film that highly combines romance, thriller and suspense. As well as the main character Song Seo-rae, a typical oriental woman, she shows the consciousness of women’s self-awareness in modern society, facing up to her emotions and making choices in her relationships, who is no longer a traditional female figure who can be swayed by her emotions.
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Chetouani, Ilyass, and Larbi Touaf. "The Feminine and Nature: Women’s Ecological Prospects and the Fall of Androcentrism." Integrated Journal for Research in Arts and Humanities 5, no. 2 (2025): 82–89. https://doi.org/10.55544/ijrah.5.2.12.
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Ecofeminism, a term coined by French feminist Françoise d’Eaubonne in 1974, attempts to construct a viable environmental ethics, considering possible links between the oppression of women and that of nature. Since its inception, ecofeminism postulates a logical association between the perception, representation, and treatment of women and the natural sphere by patriarchy and proffers a clear understanding of one by, perforce, acquiring knowledge about the other. This movement, in fact, has gained momentum in recent decades in the form of reactionary theorizations and praxes against androcentrism (male-centrism) and anthropocentrism (human-centrism), the two driving forces behind the current environmental crisis. The ecofeminist stance, a posteriori, gives a philosophical account that questions male-based ideology and relates it to historical sexism, gender constructs, and the ecocidal attitude toward the ecosphere. Joining women with ecology proposes a full-fledged ground for comprehending and dismantling androcentrism and, concurrently, a mediation for the current environmental quandary. Ecofeminism is, in fact, the only discipline that views patriarchy as the higher power behind all sorts of suppression, deeming it an obstacle to social and political transformation. The movement, ergo, seeks to put an end to patriarchal forms of domination, change our conceptualization of women in modern culture, and assert the interconnectedness of the entire ecosphere.
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Mojab, Shahrzad. "Theorizing the Politics of ‘Islamic Feminism’." Feminist Review 69, no. 1 (2001): 124–46. http://dx.doi.org/10.1080/01417780110070157.
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This article examines developments in ‘Islamic feminism’, and offers a critique of feminist theories, which construct it as an authentic and indigenous emancipatory alternative to secular feminisms. Focusing on Iranian theocracy, I argue that the Islamization of gender relations has created an oppressive patriarchy that cannot be replaced through legal reforms. While many women in Iran resist this religious and patriarchal regime, and an increasing number of Iranian intellectuals and activists, including Islamists, call for the separation of state and religion, feminists of a cultural relativist and postmodernist persuasion do not acknowledge the failure of the Islamic project. I argue that western feminist theory, in spite of its advances, is in a state of crisis since (a) it is challenged by the continuation of patriarchal domination in the West in the wake of legal equality between genders, (b) suspicious of the universality of patriarchy, it overlooks oppressive gender relations in non-western societies and (c) rejecting Eurocentrism and racism, it endorses the fragmentation of women of the world into religious, national, ethnic, racial and cultural entities with particularist agendas.
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Costa, Renata Gomes da, Mariana Teixeira da Paz, and Carolina Rubano de Oliveira. "A VIOLÊNCIA CONTRA AS MULHERES NO BRASIL: uma análise feminista, antirracista e anticapitalista." Revista de Políticas Públicas 25, no. 2 (2022): 547. http://dx.doi.org/10.18764/2178-2865.v25n2p547-564.
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O presente artigo analisa alguns dos resultados do projeto de pesquisa “Os fundamentos da violência contra as mulheres no Brasil”, que investiga a origem e a estrutura deste fenômeno, com base em uma análise documental no “Atlas da Violência 2020”,no “Anuário de Segurança Pública 2020” e no documento “Estatísticas de gênero indicadores sociais das mulheres no Brasil (IBGE-2018)”, para coletar dados referentes às situações de violência contra as mulheres.Após essa sistematização, faz uma revisão da literatura empírica, ou seja, reinterpreta os dados a partir de um debate teórico que articula violência contra as mulheres, racismo e patriarcado. O principal resultado da investigação aponta que a violência é uma das consequências da imbricação dos três sistemas de dominação-exploração, ou seja: patriarcado, racismo e capitalismo.VIOLENCE AGAINST WOMEN IN BRAZIL: a feminist, antiracist, and anticapitalist analysisAbstractThis paper analyzes some of the results of the research program “The foundations of violence against women in Brazil”, which investigates the origin and structure of this. In 2020, a documentary analysis based on the “Atlas of Violence 2020”, in the “Yearbook of Public Security 2020” and in the “Gender statistics social indicators of women in Brazil (IBGE-2018)” document, to collect data referring to situations of violence against women. After this summing up, a review of the empirical literature, that is, reinterprets the data from a theoretical debate that connects violence against women, racism, and patriarchy. The main result points out that violence is one of the consequences of the overlapping of the three systems of domination-exploitation, namely:patriarchy, racism, and capitalism.Keywords: Patriarchy; Racism; Capitalism; Violence against women.
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Rutkevich, Natalia A. "Neo-feminism: Dogmatism of the New Ethics." Almanac “Essays on Conservatism” 40 (December 12, 2011): 121–31. http://dx.doi.org/10.24030/24092517-2021-0-4-121-131.
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Neo-feminism or second-wave feminism emerged in the USA in the late 1960s in the context of the publications of Betty Friedan, Kate Millett and the rise of various socio-political movements for gender equality. Born as political activism with the main demand of exposing and dismantling the “patriarchal structures”, neo-feminism was gradually instilled into US university campuses where it became the mainstay of “gender studies”. That research was also based on the legacy of French Theory, - a broad set of ideas from French poststructuralist and de-constructivist thinkers (Foucault, Derrida, Lacan), revised by American sociologists, notably Judith Butler. An important element of neo-feminism is its “intersectionality”, a theory of the intersection of different types of oppression in society: patriarchy, racism, sexism, homophobia, transphobia and so on. The study and exposure of patriarchy run parallel to the denunciation of “systemic racism” of Western countries, “colonial consciousness”, “white supremacy” and other systems of oppression theorized by the representatives of postmodern cultural researchers and widely spread in the world. In the US, those theories gave rise to the so-called new social ethics or “Woke” –particular sensitivity to minority issues that became the hallmark of all “progressive” movements. “Woke” ideas, however, increasingly give concern to the majority of the academic community, whose representatives emphasize the anti-scientific and ideological nature of most gender and decolonial studies, as well as the intolerance and strident moralism of the “new ethics”. The article offers criticism of neo-feminism as one of the fundamental elements of the “Woke” culture by Western authors (primarily American and French), who can be defined as representatives of classical liberalism, traditional socialism and paleo-conservatism. They see in the “new ethics” the distortion and degeneration of the ideals of women’s emancipation, freedom of speech, pluralism, anti-racism, democracy and classical freedoms – that is, all the major gains of Western civilization.
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Ferreira, Marcia Regina, and Daniel Gustavo Fleig. "Social innovation and “other” knowledges." Revista Campo-Território 19, no. 56 (2024): 49–71. http://dx.doi.org/10.14393/rct195675450.
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By examining the intersection of sexism and racism in the university, we seek to reflect on the construction of knowledge and how this formal space of knowledge creation can contribute not to reproduce and repeat offered models, but rather build an “other” education. It is argued that the educational context cannot be analyzed without considering the project of modernity, coloniality, racialization, and violence in our country. After all, this coloniality is also present in the university. Starting from this colonial legacy of the knowledge structure (epistemic racism/sexism), the coloniality of power (domination and asymmetry in relationships), and understanding its implications in university life, this essay aims to address decoloniality and to think about social innovations through the valorization of marginalized knowledge (“other” bodies), in order to reflect upon what does formal knowledge construction have to do with it. As a result, the fissures in the Eurocentric wall produced through social innovations and other knowledges are presented, highlighting the contributions and challenges of formal knowledge in Brazil. With fundamental elements such as interculturality, decolonization, and decoloniality, the essay indicates that in recent decades universities have become a space for announcing and denouncing social, cognitive, and relational injustices. This change is occurring through the emergence of new configurations of educational institutions in Brazil. Finally, this feeling-thinking [sentir-pensar] about education is considered as a social innovation, as it presents new praxis that articulate love, pedagogy, humanities, and liberation, as found in critical interculturality and the biopraxis of Latin American education.
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Kumari, Dr Lakshmi. "Narratives of Migration and Diaspora in Buchi Emecheta’s Second Class Citizen: Challenges and Resilience." IFR Journal of Humanities, Social Science and Politics 1, no. 1 (2024): 7–12. https://doi.org/10.70146/hsspv01i01.002.
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This paper’s main objective is to investigate how geography and identity interact in current migration narratives found in contemporary African literature. African female authors portray the fight for autonomy, identity and self-definition. By creating new subjectivities that specify their positionality inside the metropole, writers transcend restricted patriarchal and hegemonic contexts. Buchi Emecheta writes about her encounters with the diaspora and the complex oppressive systems that impede her from achieving her goals. These systems include racism, classism, sexism, patriarchy, alienation, loneliness, despair, psychological trauma and nationality. Migration is a natural aspect of existence. People relocate for many historical, political, and economic reasons, such as marriage, better employment opportunities, and higher education. It has occurred worldwide, with more Africans making up the global diaspora. And the diaspora tends to homogenise the experiences of these large groups. Emecheta, like every migratory subject, must constantly navigate between competing social and ideological discourses to carve out a space and a position for herself in the metropole.
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M Ramos, Delma, and Varaxy Yi. "Doctoral Women of Color Coping with Racism and Sexism in the Academy." International Journal of Doctoral Studies 15 (2020): 135–58. http://dx.doi.org/10.28945/4508.
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Aim/Purpose: This qualitative study examined the racist and sexist experiences of doctoral women of color in the academy. Background: Doctoral women of color (e.g., Asian Americans, Pacific Islanders, African Americans, Latina Americans, and Native Americans) continue to experience racism and sexism in academic spaces. While few studies have explored the experiences of doctoral students of color and doctoral women of color, with a larger emphasis on how they respond to racism, our study sought to further the knowledge and discourse surrounding the intersectionality of racism and sexism in academic contexts by examining the intersectionality of race and gender systems that impact the lived realities of doctoral women of color as women and people of color. Methodology: This qualitative study employed multiracial feminism and Mellor’s taxonomy of coping styles as theoretical foundations to explore and understand how doctoral women of color experience and navigate racist and sexist incidents. Contribution: The study contributes to research in various areas: (1) it expands our understanding of how doctoral women of color experience racism and sexism, (2) it deepens our perspective about the strategies and methods that they employ to negotiate and overcome these experiences, which can directly inform efforts to support and retain doctoral and other students of color, and (3) it encourages scholars to examine the experiences of doctoral women of color from an anti-deficit approach that acknowledges the social networks, skills, and knowledge that doctoral women of color rely on to disrupt and persist in inequitable contexts as they pursue academic success. Findings: Our findings contribute a classification system that incorporates experiences of doctoral women of color with racism and sexism. Categories in this classification include covert, overt, and physical and material experiences. Our findings also present a classification system that represents navigational strategies of doctoral women of color, or the ways they respond to and overcome racist and sexist experiences. Categories in this classification include defensive, controlled, and direct strategies. Recommendations for Practitioners: First, our findings suggest a critical need for administrators and educators to understand the experiences of women of color and recognize the impact these experiences have on their persistence and success in college. Research on doctoral women of color is limited and very little is known about the entirety of their experiences in graduate programs. This study addresses this gap by exploring how doctoral women of color persist despite the intersectionality of racist and sexist alienation and marginalization. It is important that faculty and staff engage in culturally relevant education and training in order to better understand how to support doctoral women of color as they face these situations. We need more educators who engage in culturally relevant and responsive practices and pedagogy that seek to include their students’ whole identities and lever-age these identities in the classroom. Additionally, more educators need to be trained in ways to recognize and address racist and sexist incidents in their class-rooms and dismantle systems of oppression rather than reinforce them. Specifically, we need to better equip educators to recognize the hard-to-distinguish sexist incidents, which, as our participants suggested, are well concealed within the fabric of our gendered and sexualized society. Second, this study can benefit those in program and resource development to create effective programming and strategies to engage these acts of resilience that enable women of color to succeed in graduate school. Rather than approaching the support and development of doctoral women of color from a deficit perspective of assisting them through challenges, it is more important to fully-engage with these students to recognize what coping strategies they have used that can better inform successful retention programs. Furthermore, mentorship from faculty was highlighted as an important means for participants to address and cope with their negative experiences. Thus, more mentoring relationships between faculty and the student and across student peer groups should be intentionally engaged. This is a system of support also noted in extant literature. As part of the doctoral socialization process, mentoring has many benefits for doctoral students. Specifically, for doctoral women of color, mentoring relationships can be a critical tool for supporting them in managing negative experiences, especially considering that it can minimize feelings of loneliness and isolation. Recommendation for Researchers: Our research contributes to the literature with emphasis on the ways in which doctoral women of color respond to and cope with racism and sexism. Women in this study recount racist and sexist experiences and describe their decision-making processes about how and whether to respond. There were specific reasons that shaped their responses and coping strategies, which highlight awareness and confidence in their individual abilities. The study’s findings also contribute to and expand Mellor’s taxonomy, specifically the incorporation of sexism as a system inherently interlocked with racism. Current literature on doctoral women of color mainly highlights their experience with racism; this gap reinforces our contribution to the literature, specifically, in illuminating predetermined societal roles and expectations for doctoral women of color in academia. Most importantly, our research highlights the assets and agency that doctoral women of color mobilize in the face of racism and sexism. These assets include long-term goals and aspirations, awareness of interlocking systems of oppression shaping their experience in academic environments, commitment to empowering their communities through education, and the support they find within their personal and academic networks. These assets and agency serve as foundation to challenge longstanding deficit perspectives on doctoral women of color in academic spaces and for faculty and program administrators to consider when developing support services. Impact on Society: Our findings encourage faculty, program administrators, and researchers to pay attention to racist and sexist issues as intersecting oppressions rather than distinct manifestations of prejudice to be confronted separately. Our findings also highlight the assets doctoral women of color rely on to overcome oppression and marginalization including their long-term goals and aspirations, awareness of interlocking systems of oppression shaping their experience in academic, commitment to empowering their communities through education, and the support they find within their personal and academic networks. Our hope is that this work encourages systems of higher education to create tangible ways to support doctoral women of color as they grapple with the multiple systems of domination that threaten their success in education, which is intertwined with success in other aspects of society. Future Research: Lastly, future research may explore how the matrix of domination mediates responses of doctoral women of color to racism and sexism. This philosophical inclination is linked to our decision to use Mellor’s taxonomy of coping styles as an introductory framework for our work in understanding navigational strategies. To that end, we argue that the taxonomy as it stands characterizes participants’ responses based on their immediate approach to incidents. This framing fails to include the timing someone might need to process and decide to how to respond. Mellor’s taxonomy positions participants who do not choose to respond immediately as compliant and acquiescent to racialized spaces and events. By doing so, we run the risk of oversimplifying and essentializing the complex processes individuals faced with racism and sexism undertake. At the same time, future research can examine the connection between responses or coping styles and ways that participants are internally transformed in their abilities and desires to address future incidents. There is an inordinate amount of focus on how individuals interact with oppressive incidents and yet very little is known about the ways that these interactions shape future responses. Additionally, the ways that doctoral women of color navigate situations outside the academy is not explored. For example, some of our participants shared how racist and sexist encounters empowered them or inspired them to address other incidents and to interact with family and community members.
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Arimbi, Diah A., and Deny A. Kwary. "Linguistic Turn and Gendering Language in the Cambridge Advanced Learner’s Dictionary." English Language Teaching 9, no. 10 (2016): 166. http://dx.doi.org/10.5539/elt.v9n10p166.
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<p>Language constructs how humans perceive things. Since language is a human construction, it tends to be biased as it is mainly men’s construction. Using gender perspectives, this paper attempts to discuss the imbalance in gender representations found in the examples given in an English learner’s dictionary, that is, the <em>Cambridge Advanced Learner’s Dictionary, 3<sup>rd </sup>Edition</em>. A learner’s dictionary is chosen because it is where one can find and learn the meaning of words. The results show that linguistically speaking, English is still a highly patriarchal and gendering language where men are portrayed better than women. Women tend to be subjugated under men’s domination. Sexism and patriarchy still overshadow the meanings of words characterizing men and women. This means that men are still considered to be dominating women, despite the fact that the feminist movement has been going more than thirty years. Consequently, English language teachers should balance the gender bias by providing addtional materials that are gender neutral.</p>
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Greendorfer, Susan L., and Laurna Rubinson. "Homophobia and Heterosexism in Women’s Sport and Physical Education: A Review." Women in Sport and Physical Activity Journal 6, no. 2 (1997): 189–210. http://dx.doi.org/10.1123/wspaj.6.2.189.
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This review of the extant literature suggests that the examination of homophobia, heterosexism and gay/lesbian identities in sport remains a topic of analysis for very few scholars. In addition, there may be debate whether articles relative to masculinity and femininity, traditional gender role constructions, gender relations and the social construction of sport and sport as masculine culture should be included. Despite the narrowness or breadth of topics considered, homophobia, a weapon of sexism and hegemonic masculinity (and femininity) becomes a powerful resistance to patriarchy and male domination. The review begins with definitions of homophobia and moves to research and discussions that focus more directly on homophobia in sport and physical education. To present the breadth of topics that could be considered, additional sections include articles dealing with lesbianism in sport, heterosexism in sport, and a brief overview of homophobia in the popular press. Lack of theoretical frameworks, applications of theory and insufficient impirical evidence contribute to an uneveness in the literature and make it difficult to draw specific conclusions.
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Eke, Gloria Ori, and Anthony Njoku. "African women in search of global identity: An exploration of feminism and Afropolitanism in Chimamanda Adichie’s works." Journal of Gender and Power 13, no. 1 (2020): 151–69. http://dx.doi.org/10.2478/jgp-2020-0009.
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AbstractMany variants of feminism have been branded over time and that has given feminism a multiple identity. One of the new revelations of feminism in recent times is “Afropolitan Feminism”, a branch of African feminism conceived in this research to deal with the story of African women in the homeland and the Diaspora trying to assume the status of world citizens (Metropolites) to de-emphasize their origins. What is the nature of Afropolitan Feminism? What is the link between Feminism and Afropolitanism? To what extent do Adichie’s characters show the attributes of Afropolitans? This paper illuminates the concepts of feminism and Afropolitanism and the latter’s traits in Adichie’s characters in Americanah and The Thing Around Your Neck. It deals with Diaspora issues and the way African women in literary fictions try to stem the effects of global maladies like African patriarchy, Western racism and sexism. The paper further discusses social awareness and feminist tendencies displayed by the characters. It ends by noting that feminism which assumes the dimension of Afropolitanism in Adichie’s works is a becoming trend rather than a fixed norm.
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Skowroński, Krzysztof Piotr. "Cultural diversity and clashing narratives about national culture: A Central European stoic pragmatist perspective." Ethics & Bioethics 12, no. 3-4 (2022): 212–20. http://dx.doi.org/10.2478/ebce-2022-0013.
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Abstract It is amazing how polarizing and, at the same time, ahistorical narratives can be heard about the problems discussed, especially in Anglophone countries in recent times, and on social media: identity policy, cultural policy, racism, patriotism, white privilege, patriarchy, sexism, gender, and others. Stoic pragmatism is not in agreement with the most recent populism and neo-tribalistic class of narratives, which highlight division and the polarization of groups of people against other groups of people as the very axis of argumentation. Even more importantly, stoic pragmatists, especially those who happen to have a Central and Eastern European sensibility, may insist on the specificity of the situation of the region as a whole, and the current war in Ukraine only makes this specificity much more articulated. What I mean is that it is difficult to confront active identity and diversity issues when historical contexts and the geographical space have their own narratives about identity, including national identity, in the name of which, for example, Ukrainians fight against Russians these days, and Poles and Balts fought not that long ago.
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Kumari, Dr. Lakshmi. "Exploring Gender Dynamics in Buchi Emecheta's Fiction Second Class Citizen: A Feminist Literary Analysis." International Journal of Advance and Applied Research 6, no. 21 (2025): 50–54. https://doi.org/10.5281/zenodo.15254659.
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<strong>Abstract:</strong> This paper's main objective is to investigate how geography and identity interact in current migration narratives found in contemporary African literature. The fight for autonomy, identity and self-definition is portrayed by African female authors. By creating new subjectivities that specify their positionality inside the metropole, writers transcend restricted patriarchal and hegemonic contexts. Buchi Emecheta writes about her encounters with the diaspora and the complex oppressive systems that impede her from achieving her goals. These systems include racism, classism, sexism, patriarchy, alienation, loneliness, despair, psychological trauma and nationality. Migration is a natural aspect of existence. People relocate for a number of historical, political, and economic reasons, such as marriage, better employment opportunities, and higher education. It has occurred all throughout the world, with a higher proportion of Africans making up the global diaspora. And the diaspora tends to homogenize the experiences of these large group. For carve out a space and a position for herself in the metropole, Emecheta, like every migratory subject, must constantly navigate between competing social and ideological discourses.
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Krieger, Nancy. "Measures of Racism, Sexism, Heterosexism, and Gender Binarism for Health Equity Research: From Structural Injustice to Embodied Harm—An Ecosocial Analysis." Annual Review of Public Health 41, no. 1 (2020): 37–62. http://dx.doi.org/10.1146/annurev-publhealth-040119-094017.
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Racism. Sexism. Heterosexism. Gender binarism. Together, they comprise intimately harmful, distinct, and entangled societal systems of self-serving domination and privilege that structure the embodiment of health inequities. Guided by the ecosocial theory of disease distribution, I synthesize key features of the specified “isms” and provide a measurement schema, informed by research from both the Global North and the Global South. Metrics discussed include ( a) structural, including explicit rules and laws, nonexplicit rules and laws, and area-based or institutional nonrule measures; and ( b) individual-level (exposures and internalized) measures, including explicit self-report, implicit, and experimental. Recommendations include ( a) expanding the use of structural measures to extend beyond the current primary emphasis on psychosocial individual-level measures; ( b) analyzing exposure in relation to both life course and historical generation; ( c) developing measures of anti-isms; and ( d) developing terrestrially grounded measures that can reveal links between the structural drivers of unjust isms and their toll on environmental degradation, climate change, and health inequities.
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Nur Azizah. "Intersectional Feminism in the Selected Poems from the Jim Crow, Harlem Renaissance, and Contemporary Era by African-American Female Poets." Lakon : Jurnal Kajian Sastra dan Budaya 13, no. 2 (2024): 99–118. https://doi.org/10.20473/lakon.v13i2.63942.
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This study aims to analyze the theme of intersectional in poetry written during three important periods: the Jim Crow Era, Harlem Renaissance, and Contemporary Era. Using close reading, this research explores how racism, sexism, and social class are intertwined and reflected in the works of poets, particularly women of color. The analysis is conducted by paying attention to the use of diction, symbolism, and poetic structure, as well as the social and historical context in which the poems were written. The results show that intersectional is a central element that shapes the experience of oppression in poetry from each era. In the Jim Crow Era, poets express racial and gender violence through strong and straightforward language, emphasizing the brutal reality of segregation and misogyny. In the Harlem Renaissance, there is an attempt to celebrate cultural identity while still considering the complexities of gendered oppression, with poets combining pride in Black identity with critiques of patriarchy. In the Contemporary Era, the complexities of intersectional identities are increasingly explored, reflecting the challenges faced by women of color in modern society, including issues of sexuality, queerness, and class dynamics. This research confirms that despite advances in social awareness, issues of racism and gender oppression remain enduring legacies, with poetry serving as both a reflection of these struggles and a form of resistance against them. Through this exploration, the study underscores the vital role of intersectional feminism in understanding the evolving experiences of African American women across time.
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Di Minico, Elisabetta. "Eat the Poor: The Cannibalistic System of Capitalism, Patriarchy, and Speciesism in Bazterrica's Tender Is the Flesh." Altre Modernità, no. 33 (May 17, 2025): 160–76. https://doi.org/10.54103/2035-7680/28887.
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Tender is the Flesh (originale title: Cadáver Exquisito is a dystopian novel written in 2017. Argentinian author Agustina Bazterrica imagined a world where cannibalism is legal but disguised. After a pandemic that led to the extermination of animals, society began the “transition” to the “special meat”: human meat. The first “specimens” to be selected to be “bred” came from marginalized and impoverished communities. Based on a strong manipulation of language, a deep socio-political process of dehumanization convinced public opinion that human “heads” (deprived not only of their rights but also of their voices, since their vocal cords are cut out) are to be considered as edible animals. Also brutally reflecting on the current meat production system, Tender Is the Flesh satirically shows the extremes to which hegemonic capitalism can go, marginalizing and oppressing both environment and otherness (women, the poor, animals, etc.). Through the story of Marcos and his abused “female head” Jasmine (Jasmín in the original text), Bazterrica shows us that “the domination of nature by man stems from the very real domination of human by human” (Bookchin Ecology 1). The article analyzes four main themes: 1) the processes that lead to the biopolitical hierarchies of bodies, exposing society’s privileges, double standards, structural injustice, and mechanisms of exploitation, 2) the influence of racism, social status, patriarchy, speciesism, and economic factors in the construction and repression of otherness, 3) the use of language and (forced) silence in real and fictional forms of cannibalistic thanatopolitics, and 4) the Animal Studies and ecocritical perspectives within the book.
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Hașdeu, Iulia. "Roma Women between Romni Status and Sexual Democracy: An Essay in Feminist Anthropology." Martor. The Museum of the Romanian Peasant Anthropology Review 25 (November 15, 2020): 173–88. http://dx.doi.org/10.57225/martor.2020.25.11.
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The article draws on more than fifteen years of ethnographic experience among Romanian Roma in different local and national contexts and on classical anthropological literature on marriage. Its aim is to highlight the importance of women as individual and collective subjects within marriage, deemed to be as much an alliance as it is conjugality, meaning a significant relation and a space “of her own.” This is considered in two main domains: (1) the acknowledgement of the value of women as exchange items by women themselves within a “bride-price-like system,” and (2) the role of women as counter-power to the brotherhood-based masculine domination, as played within the purity symbolic order. Last but not least, the article examines how anthropological research focusing on the Roma women’s perspective and subjectivities, whether feminist or not, can contribute to both an understanding of the Roma marriage outside the new public discourse of “sexual democracy” and to a political “sisterhood” position as “we” women against patriarchy and racism.
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Mosley, Angela M. "Women Hip-Hop Artists and Womanist Theology." Religions 12, no. 12 (2021): 1063. http://dx.doi.org/10.3390/rel12121063.
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Hip-Hop is a cultural phenomenon steeped in the conservative ideologies of individualism and capitalism. It sells a lifestyle and its most recent surge of rap music and popular culture spotlights Black women more than ever before. Although Black women have always been significant piece in Hip-Hop culture, their artistry has jolted its systemic capitalism and patriarchy to engage intersectionality through a discourse of classism, sexual orientation, and racism while upending White supremacy’s either:or binary. Applying the principles of Womanism, Black female Hip-Hop artists negotiate cultural identity politics as activists to innovatively expand thought on gender performance and produce a fusion of contemporary Blackness for the 21st century. Their artivism builds a safe environment of differences within society using conscious thought, language, and performative methods to defy the White American ethos of sexism, misogyny, and materialism. By garnering a better knowledge of their existence through Indigenous African spirituality, Black women reclaim ownership of their bodies from Western European standards, including race, and gender to challenge Christianity’s meaning of martyrdom. This act of reclamation provides a reformative tool of inclusion and being fluidity through Hip-Hop music and its culture.
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Ayala-Patlan, Andres. "Self-Change as Global Change: Spiritual Activism and Its Place in Gloria Anzaldúa’s Legacy." University of Toronto Quarterly 93, no. 2 (2024): 148–67. http://dx.doi.org/10.3138/utq.93.02.04.
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This article looks at Gloria Anzaldúa’s under-explored and posthumously published work Light in the Dark / Luz en lo Oscuro: Rewriting Identity, Spirituality, Reality, which marks important developments for Anzaldúa’s legacy and philosophy, and is a culmination of her thoughts concerning identity, spirituality, aesthetics, ethics, ontology, and metaphysics. This work’s cornerstone concept, “spiritual activism,” provides activists with a radical new means of resistance that attempts to dismantle systemic oppressions that enable separatisms such as racism, sexism, classism, speciesism, homophobia, transphobia, patriarchy, and even environmental degradation. In envisioning these social and ecological injustices as interconnected and intersectional phenomena, spiritual activism amalgamates spiritual technologies with political forms of activism. Spiritual activism views self-change as a means of global change in and of itself, making this connection more robust, visible, and explicit for Anzaldúa’s readership. It formulates a new metaphysics of interconnectedness with others, animals, and the earth itself in new ontological matrices that disrupt the cultural hegemony of Eurocentric, Anglocentric, and western cultures. Anzaldúa’s last work develops new forms of resistance via the critical and constant (re)shaping of our identity formations and ontological categories to make positive social change and global justice its highest priority.
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Crowder, Chaya, and Candis Watts Smith. "From Suffragists to Pink Pussyhats: In Search of Intersectional Solidarity." PS: Political Science & Politics 53, no. 3 (2020): 490–93. http://dx.doi.org/10.1017/s1049096520000311.
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The 100th anniversary of the ratification of the Nineteenth Amendment is an opportunity to reflect on the role of women in American politics. The tools of intersectionality allow scholars to pinpoint the progress and pitfalls produced by ongoing modes of sexism and patriarchy as well as racism and classism. It is now well known that major movements for the rights of American women have not always addressed the issues specific to black women (Simien 2006). Indeed, in 1851, Sojourner Truth discussed this issue of not being included in conversations about women’s rights (or civil rights for blacks) in her alleged “Ain’t I a Woman” speech. Similarly, the fact that Ida B. Wells and other black women were told to process at the back of the 1913 Women’s March on Washington is another illustration of the historical exclusion of black women by their white counterparts (Boissoneault 2017). Decades later and even after the 1965 Voting Rights Act enforced black women’s enfranchisement, the Combahee River Collective (1977) noted the exclusion of issues that affect black women by both 1970s white feminist movements and male-dominated anti-racist movements.
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Novarisa, Ghina. "DOMINASI PATRIARKI BERBENTUK KEKERASAN SIMBOLIK TERHADAP PEREMPUAN PADA SINETRON." Bricolage : Jurnal Magister Ilmu Komunikasi 5, no. 02 (2019): 195. http://dx.doi.org/10.30813/bricolage.v5i02.1888.
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<p align="center"><strong><em>ABSTRACT</em></strong></p><p><em>Violence that is difficult to overcome is symbolic violence because its failure does not look like ordinary struggle. Women are one of the social groups that are the object of symbolic struggle. Media content that supports symbolic making through words and communication that contain hatred against racist backgrounds or that involve sexists to hurt one's personal, ethnic, or sexual coordination.This research explain how symbolic violence operates in the soap opera “Catatan Hati Seorang Istri” by exposing the patriarchal ideology as the dominant ideology in the soap opera. This is a qualitative research with discourse analisys by Sara Millls as the method to analyze the text, and text analysis technique along with literature study to collect the data. The concept of symbolic violence, that is used in this research, assumes that domination by men against women produce symbolic violence. The result of this research indicates “Catatan Hati Seorang Istri” showing domination of men over women in the form of (1) domination on behaelf of obligation in domestic territory, (2) domination by putting women as sexual object, and (3) domination by silencing women. But, those form of domination causing women to fight against their rights. </em></p><p><strong><em>Key words</em></strong><strong><em>; Symbolic violence; dominance; patriarchi ideology; soap operas.</em></strong></p><p align="center"><strong>ABSTRAK</strong></p><p>Kekerasan yang sulit diatasi adalah kekerasan simbolik karena dampaknya tidak terlihat seperti kekerasan biasa. Perempuan adalah salah satu kelompok sosial yang menjadi objek kekerasan simbolik. Konten media seringkali memproduksi kekerasan simbolik melalui kata-kata dan komunikasi yang mengandung kebencian dengan latar belakang rasis atau yang bersifat seksis bertujuan melukai integritas pribadi, etnis, atau seksual seseorang. Penelitian ini membahas bagaimana kekerasan simbolik beroperasi dalam sinetron Catatan Hati Seorang Istri dengan membongkar ideologi patriarki sebagai ideologi dominan dalam sinetron tersebut. Penelitian ini merupakan penelitian kualitatif dengan metode analisis wacana Sara Mills dan teknik pengumpulan data melalui analisis teks, serta studi literatur. Konsep kekerasan simbolik yang digunakan dalam penelitian ini adalah bagaimana dominasi yang dilakukan laki-laki terhadap perempuan melahirkan kekerasan simbolik. Hasil penelitian ini menunjukkan bahwa sinetron Catatan Hati Seorang Istri menampilkan dominasi laki-laki terhadap perempuan dalam bentuk; (1) dominasi mengatasnamakan kewajiban wilayah domestik, (2) dominasi menempatkan perempuan sebagai objek seksual, dan (3) dominasi dengan membungkam perempuan. Namun, bentuk dominasi tersebut membuat perempuan memberontak dan bersuara. Dominasi inilah yang mendasari kekerasan simbolik pada sinetron Catatan Hati Seorang Istri.</p><p><strong>Kata Kunci ; Kekerasan Simbolik; dominasi; ideologi patriarki; sinetron.</strong></p>
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Francis, Tiambei. "(De) Constructing Patriarchal and Sexist Discourses: Re-Reading Toni Morrison's The Bluest Eye and Sula." International Journal of Social Science and Human Research 05, no. 05 (2022): 1568–78. https://doi.org/10.5281/zenodo.6513832.
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Patriarchal and sexist discourses have come under scorching attacks from most feminist writers since the advent of modern feminism. This work analyses Toni Morrison’s attempt at deconstructing patriarchal and sexist discourses in The Bluest Eye and Sula. It adds its voice to the ever vibrant conversation on the issue of patriarchy and sexism especially as portrayed in the works of African American female writers who see their stories as twice-told tales - victims of both racism and patriarchal dominance. Tony Morrison challenges patriarchal and sexist values which she sees as monolithic discourses that hold no ground. She portrays female characters whose never-say-die attitudes go a long way towards deconstructing this monolithic system. By showing her male characters as weak, irresponsible, and social misfits, and her female characters as dynamic, strong, and hardworking individuals on whom their different families rely for security and sustenance, Morrison is not only rejecting the prevailing patriarchal values of our society, she is as well on a crusade towards its deconstruction. In so doing, she does not try to paint spotless alabaster heroines, but rather she shows ordinary women in their struggle for survival in an indifferent and often times cruel environment.
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Bhattacharya, Damini. "Cultural Expectations and Gendered Roles: Identity Formations in Jhumpa Lahiri’s The Lowland." IAFOR Journal of Arts & Humanities 9, no. 2 (2022): 48–57. http://dx.doi.org/10.22492/ijah.9.2.05.
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Individual identities are not only a summation of one’s unique choices and experiences, but are also influenced by the culture, society and politics of the place in which individuals feel a sense of belonging or of the place where, on the contrary, they experience a disruption of the self. For a diasporic subject, the experiences in the home country and the country to which they’ve relocated create a binary identitary self, one that develops in the space that opens between the familiar feelings of belonging and the newfound sense of alienation. Within that space the immigrant resides in a transnational and global context that does not fully incorporate either place. Gauri, the protagonist in Jhumpa Lahiri’s The Lowland, attempts to forsake her Indianness, but her new experiences and her determination to do away with the cultural signifiers of her traditional Indian upbringing provoke a synthesis, one that integrates fragments of the new, envisioned identity with remnants of a past identity that is very much alive in her unconscious. By analysing these fragments and remnants, the paper identifies patriarchy, sexuality, sexism, racism and conflicting ideas of motherhood and family as factors being negotiated by the protagonist as she contrives frames of reference for her new identity.
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Revilla, Anita Tijerina. "What Happens in Vegas Does Not Stay in Vegas." Aztlán: A Journal of Chicano Studies 37, no. 1 (2012): 87–115. http://dx.doi.org/10.1525/azt.2012.37.1.87.
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Students calling themselves the Las Vegas Activist Crew shut down the city’s famed Strip on May 1, 2006, with an immigrant rights protest that was one of the largest demonstrations in Nevada’s history. This research analyzes the ways that students engage in activism to improve their own social conditions and those of their communities. The theoretical framework for the study is critical race theory and Latina/o critical theory in education, which examine the intersection of race with ethnicity, class, gender, sexuality, language, immigration status, culture, and color. Data for this study were collected over five years, starting with the immigrant rights mobilization of 2006 and continuing to the present. A multitiered approach was used, including participatory action research, one-on one interviews, and focus group interviews. This research reveals the importance of youth leadership and contests deficit thinking about Latina/o students. It supports the notion that advocacy for social transformation, which includes the immigrant rights movement, must be informed by a shared vision of social justice, one that calls for eliminating multiple forms of oppression—including, but not limited to, racism, classism, imperialism, patriarchy, sexism, homophobia, transphobia, citizenism, nativism, xenophobia, religious/spiritual discrimination, body discrimination, ageism, and colorism.
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Couti, Jacqueline, and Jason C. Grant. "Man up! Masculinity and (Homo)sexuality in René Depestre’s Transatlantic World." Humanities 8, no. 3 (2019): 150. http://dx.doi.org/10.3390/h8030150.
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The question of homosexuality in Francophone Caribbean literature is often overlooked. However, the ways in which the Haitian René Depestre’s Le mât de cocagne (The Festival of the Greasy Pole, 1979) and “Blues pour une tasse de thé vert” (“Blues for a Cup of Green Tea”), a short story from the collection Eros dans un train chinois (Eros on a Chinese Train, 1990) portray homoeroticism and homosexuality begs further study. In these texts, the study of the violence that surrounds the representation of sexuality reveals the sociopolitical implications of erotic and racial images in a French transatlantic world. Hence, the proposed essay “Man up!” interrogates a (Black) hegemonic masculinity inherited from colonialism and the homophobia it generates. This masculinity prescribes normative traits that frequently appear toxic as it thrives on hypersexuality and brute force. When these two traits become associated with violence and homoeroticism, however, they threaten this very masculinity. Initially, Depestre valorizes “solar eroticism,” a French Caribbean expression of a Black sexuality, free and joyful, and “geolibertinage,” its transnational and global expression. Namely, his novel and short story sing a hegemonic and polyamorous heterosexuality, respectively, in a postcolonial milieu (Haiti) and a diasporic space (Paris). The misadventures of his male characters suggest that eroticism in transatlantic spaces has more to do with Thanatos (death) than Eros (sex). Though Depestre formally explores the construction of the other and the mechanisms of racism and oppression in essays, he also tackles these themes in his fictional work. Applying Caribbean feminist and gendered lenses to his fiction bring to light the intricate bonds between racism, sexism and homophobia. Such a framework reveals the many facets of patriarchy and its mechanism of control.
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Eric Sipyinyu Njeng, Njeng. "Autobiography and Audre Lorde’s Matriarchal Sphere." Proceedings of The Global Conference on Gender Studies 1, no. 1 (2023): 45–59. http://dx.doi.org/10.33422/genderconf.v1i1.163.
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Audre Lorde, one of the most prominent black women poets of the 21st century, is concerned about the horrors of racism, sexism, heterosexism, and homophobia and genuinely attempts to erode them through the power of art. Audre Lorde’s life and work are inspired by an arsenal of powerful women, both cruel and kind, who give her the energy to strive in a world wrought with suffering, pain, and ostracism. Lorde celebrates women of her immediate maternal descent: her mother’s sturdy female relations; she celebrates her friends and lovers; seeks sustenance from a pantheon of mythic goddesses from West Africa; and finally celebrates legendary women who have stood for the women’s cause. This paper explores how these women influenced her poetic production. Her predominantly maternal and matriarchal influences become evident when one places her within the political and intellectual background. Her life and work are not generated by the normative patriarchy that permeates Western institutions but by a self-proclaimed matriarchy. The paper employs new historicism in investigating the impact of Lorde’s family and social heritage, a heritage that was predominantly maternal and matriarchal. Lorde’s family lineage comprises an arsenal of influential female relatives and ancestors. Lorde's family is replete with maternal influences, beginning in her immediate family, where her mother was a real matriarch, and extending to her grandmother and great-grandmother. These maternal influences will push her in the long run as she matures to research women in history and myth. Discovering that the image of powerful and assertive women met with opposition in America, Lorde discovered that the erasure and silencing of women were orchestrated by patriarchy to render women helpless and malleable. Lorde, like other radical feminists, was influenced by the powerful and creative force of the mother, and she sought throughout her struggles to re-inscribe the woman into the center of the body polity.
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Nascimento, Silvane Magali Vale. "TERRITÓRIOS QUILOMBOLAS: acumulações capitalistas e patriarcais sobre o corpo das mulheres negras." Revista de Políticas Públicas 25, no. 2 (2022): 673. http://dx.doi.org/10.18764/2178-2865.v25n2p673-686.
Full textAbstract:
Este trabalho traz reflexões sobre os territórios quilombolas no contexto da acumulação capitalista. Considera o racismo como estrutura determinante para esse processo de acumulação, ao mesmo tempo em que também analisa que a sua constante reconfiguração é determinada pela necessidade de reprodução e ampliação da acumulação na Europa e cuja expansãofoi, posteriormente, atualizada no Novo Mundopor meio de variados processos de colonização. Aponta que hoje a reatualização do racismo é expressão das novas configurações das acumulações capitalistas (ancoradas no patriarcado) sobre os territórios negros, que, neste trabalho, se volta para os territórios quilombolas no Brasil, e mais, especificamenteao Maranhão, trazendo a debate as lutas das mulheres quilombolas nas perspectivas antirracistas e antipatriarcais no enfrentamento ao domínio desses territórios.QUILOMBOLA TERRITORIES: capitalist and patriarchal accumulations on the bodies of black womenAbstractHis work reflects on quilombola territories in the context of capitalist accumulation. We consider racism as a determining structure for this accumulation process, while we also consider that its constant reconfiguration is determined by the need for reproduction and expansion of capitalist accumulation that originated in Europe and whose expansion was later updated in the New World through varied colonization processes. Today, the re-updating of racism is an expression of the new configurations of capitalist accumulations (anchored in patriarchy) on black territories, which in this work, focuses on quilombola territories in Brazil, and more specifically in Maranhão, bringing to the debate the struggles of womenquilombolas from an anti-racist and anti-patriarchal perspective in confronting the domination of these territories.Keywords: Anti-racist struggles; Anti-capitalist struggles; Quilombola women; Quilombola territories; Capitalist accumulation.
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Kundi, Dr Minu. "Representation of Marginalization in the Life Writing of African American Women Writers." SMART MOVES JOURNAL IJELLH 9, no. 1 (2021): 172–91. http://dx.doi.org/10.24113/ijellh.v9i1.10890.
Full textAbstract:
The process of imperialism and colonialism was established on the covert idea of economic and political exploitation of the underdeveloped eastern cultures by the dominant west. With the process of decolonization, the marginalized and the poor have been given a centre space alongwith the reversal of the order where those who were the object for centuries, suddenly refuse to be subjected to misrepresentation and domination, and begin to constitute their own discourses. Literature serves as a medium of honest self expression and platform to express the true self for women. American society has triply disempowered and disenfranchised African American women on the basis of race, gender and class. Many African American women writers attempt to break down traditional structures and dislocate narrative strategies in order to re-examine subject identity and to demonstrate the complexity of female experience. By writing about their lives the marginalized are valorized and their oppression turns into empowerment. Life writing helps females to explore subjectivity and to assume authorship of their own life. The account of the life of African American women writers chronicles their frequent encounters with racism, sexism and classism as they describe the people, events and personal qualities that helped them to survive the devastating effects of their environment.
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Arifin, Morshedul, and Shah Ahmed. "Reversal of Stereotypes in Alice Walker's The Color Purple: God, Gender, Narrative and Sexuality." Palimpsest - East Delta University Journal of English Studies 2, no. 1 (2021): 10–21. http://dx.doi.org/10.46603/pedujes.v2i1.2.
Full textAbstract:
Unlike most African-American authors, who constantly mirror the repressive effects of racism, classicism and gender discrimination, Alice Walker (1944–) in her The Color Purple (1982) compulsively deals with sexism that was still pervasive within African American communities during the early twentieth century. She argues that just as black groups are relegated to an underclass due to the colour of their skin in a wider milieu of white society, in the same way the black women are reduced to a more inferior class due to their sex in their own community. For women’s self-emancipation from such an inhibitory patriarchy, the novel gives an overarching emphasis on the formation of language, execution of voice, review of sexual preference and redefinition of identity of her female characters, the protagonist Celie in particular. This paper examines how, by a fusion of the bildungsroman and epistolary conventions, the novelist melds a unique way for her women creating a God for their own and carving out a niche in social and economic concerns. It assesses the strategic reversal of gender stereotype as well as sexual orientation in order to establish the independence and equality of women on a par with men. The paper ends up with the claim that the novel is predicated upon the theoretical prism of womanism, previously premised by Walker herself, which puts extensive emphasis on a deeper, empathetic relationship and camaraderie of women.
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Chapagaee, Rajendra Prasad. "Chain of Resistance in The Third Life of Grange Copeland." Journal of Development Review 6, no. 01 (2021): 59–69. http://dx.doi.org/10.3126/jdr.v6i01.66926.
Full textAbstract:
Black women in America have been fighting not only against white patriarchy and white women’s racism but also against sexism within their own race. They have been victims of triple repression for being black on skin color, female in sex and economically underprivileged in patriarchal society. Being a black woman is totally different and harder than being just a white woman or a black man. They are bound with racial as well as cultural taboos and the interracial gender barriers. They are victimized not only by white male and female but also by their own men as slaves of slaves. They have been marginalized for being black and female. However, they fight against racial and patriarchal repressions with limited means especially with silence as a submissive woman but sometimes as a rebellious woman. They challenge the male-centered discourse to reclaim their lost identity of womanhood. The feminine gender norms like submissiveness, modesty, passivity disrupt and cease to disrupt according to situation and type of suppression upon them. They do not remain always silent recipients of violence and suppression but struggle with their womanist self to rebuild their selfhood. They create a discourse out of silence to explore subjectivity and start a journey from self- abnegation to self- recognition. While resisting the repressions, black women undergo inner development and maturation and transform themselves from their old narrow self to new open self. Their lives of the past are interconnected with present and construct their future. So black women are not always suspended victims of repressions but are capable to create a space for new generation to claim female identity and selfhood in the society
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Mrak, Anja. "“You are the victims, not the perpetrators”: Narrating Violence and Trauma in Arundhati Roy’s The God of Small Things." Ars & Humanitas 12, no. 1 (2018): 244–57. http://dx.doi.org/10.4312/ah.12.1.244-257.
Full textAbstract:
In her 1997 novel The God of Small Things, Arundhati Roy confronts the problem of caste violence, inextricably bound up with other practices of social domination such as patriarchy, racism, colonialism and neocolonialism, through a complex narrative structure. The conventional story about a tragic love between a woman from a higher caste and a member of the untouchables skilfully evades cliché patterns by employing eccentric focalisers, as we experience most of the story through the lenses of multiple-person narrators, twin brother and sister, Rahel and Estha, magical realism, and a disjointed narrative full of prolepses and analepses which subtly renders traumatic memories. The novel is structured as a prototypical trauma narrative and stages a confrontation with an unresolved traumatic event from which Rahel and Estha have been recovering since childhood. Roy deftly transposes the dualism of caste purity and impurity onto the narrative structure. The narrative is caught within a duality (symbolised already by the twins) and a perpetual repetition which represents not only the eternal return of trauma but also the constant tension which derives from the hegemony of the caste system and the violence it produces. The biopolitics of social mechanisms and structures which disciplines the individual’s body, controls his actions, rectifies and sanctions transgressions is at the heart of the novel. It raises the individual into obedience and restraint with the help of state institutions, and regulates them into an inconspicuous collective body in the name of security, unity and higher common goals. Socio-political mechanisms are legitimised and reaffirmed through violence as well, which is not understood as such, but rather as a necessary “measure” and “duty” to uphold the law.
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Mrak, Anja. "“You are the victims, not the perpetrators”: Narrating Violence and Trauma in Arundhati Roy’s The God of Small Things." Ars & Humanitas 12, no. 1 (2018): 244–57. http://dx.doi.org/10.4312/ars.12.1.244-257.
Full textAbstract:
In her 1997 novel The God of Small Things, Arundhati Roy confronts the problem of caste violence, inextricably bound up with other practices of social domination such as patriarchy, racism, colonialism and neocolonialism, through a complex narrative structure. The conventional story about a tragic love between a woman from a higher caste and a member of the untouchables skilfully evades cliché patterns by employing eccentric focalisers, as we experience most of the story through the lenses of multiple-person narrators, twin brother and sister, Rahel and Estha, magical realism, and a disjointed narrative full of prolepses and analepses which subtly renders traumatic memories. The novel is structured as a prototypical trauma narrative and stages a confrontation with an unresolved traumatic event from which Rahel and Estha have been recovering since childhood. Roy deftly transposes the dualism of caste purity and impurity onto the narrative structure. The narrative is caught within a duality (symbolised already by the twins) and a perpetual repetition which represents not only the eternal return of trauma but also the constant tension which derives from the hegemony of the caste system and the violence it produces. The biopolitics of social mechanisms and structures which disciplines the individual’s body, controls his actions, rectifies and sanctions transgressions is at the heart of the novel. It raises the individual into obedience and restraint with the help of state institutions, and regulates them into an inconspicuous collective body in the name of security, unity and higher common goals. Socio-political mechanisms are legitimised and reaffirmed through violence as well, which is not understood as such, but rather as a necessary “measure” and “duty” to uphold the law.
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Fuchs, Christian. "Critical Theory Foundations of Digital Capitalism: A Critical Political Economy Perspective." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 22, no. 1 (2024): 148–96. http://dx.doi.org/10.31269/triplec.v22i1.1454.
Full textAbstract:
The overall task of this paper is to outline some foundations of a critical theory of digital capitalism. The approach of the Critique of Political Economy is taken as the starting point for theorising (digital) capitalism.
 First, the paper discusses selected classical definitions of capitalism. Theories of digital capitalism must build on definitions and theories of capitalism. If capitalism is not only an economic order but a societal formation, the analysis of capitalism is the analysis of economic exploitation and non-economic domination phenomena and their interaction. Theories of digital capitalism should also address the question of how class, racism, and patriarchy are related in the context of digitalisation.
 Second, the author introduces a notion of digital capitalism that is based on Marx’s approach of the Critique of Political Economy.
 Third, the paper engages with one influential contemporary approach to theorising capitalism, Nancy Fraser’s Cannibal Capitalism. The author discusses what we can learn from Fraser’s approach to theorising digital capitalism.
 Fourth, the author discusses existing understandings of digital capitalism that can be found in the academic literature. These definitions are compared to the understanding advanced in this article.
 Fifth, the paper discusses the relationship of the notion of digital capitalism from a Critical Political Economy perspective in comparison to the notions of the network society/informational capitalism (Manuel Castells), surveillance capitalism (Shoshana Zuboff), and platform capitalism (Nick Srnicek).
 Sixth, the paper reflects on the relationship between digital capitalism and violence as we live in a (digital) age where a new World War is all but uncertain.
 Finally, some conclusions are drawn.
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Nascimento, Elisa Larkin. "The sorcery of color, identity, race and gender in Brazil." Online Brazilian Journal of Nursing 2, no. 1 (2003): 45–46. http://dx.doi.org/10.17665/1676-4285.20034815.
Full textAbstract:
African ancestral values and demographic presence are crucial to the making of the Brazilian nation. Yet the tendency is to deny their identity in favor of a unitary concept of nationality and cultural homogeneity under the aegis of patriarchy and Western values.In the globalized world, feminists and formerly colonized peoples have defined identity as a political right; this is the source of the theory of multiculturalism. The critique of Western universalism and patriarchy leads us to question the terms in which this theory has been articulated and points to the need to interrogate whiteness.This critique, developed in the practice and thought of feminist and anti-racist social movements, including Afro-Brazilian movements in the period 1930-1968, contributes in largely unrecognized ways to the construction of post-modern thought.The concept of gender implies moving the focus of attention from women to the relations between men and women. A similar shift can be made in the study of race relations and of feminist thought. Thus, it is suggested that the traditional focus on “Blacks” or on “the Black problem” in Brazil is insufficient. In order to deal effectively with the issue of race, one must interrogate the silent, invisible and unarticulated hegemony of white identity as ethnicity. In this process, reason is found to critically analyze feminist thought from the perspective of non-Western cultures. The line of scientific research and thought initiated and inspired by Cheikh Anta Diop and the analysis of the social and linguistic structures of the Yoruba, an African people who contributed greatly to the formation of Brazilian culture, reveal common grounds and areas of coherence between feminist theory and Afrocentric or perspectivist anti-racist thought.The text explores the legacy and current presence of racism in Brazil in their relation to patriarchy. The Sorcery of Color is proposed as a metaphor for the Brazilian standard of race relations, which transforms a perverse system of racial domination into a pretense of anti-racist ideals and creates the category of Virtual Whiteness as its fulcrum of identity. These factors are traced in the literature of psychology and new tendencies like ethnopsychiatry and the study of whiteness are identified. Also, the emergence of new theoretical and therapeutic approaches in the clinical practice and theoretical production of a new generation of Brazilian African descendant psychologists is observed and characterized as the Afro-Brazilian Listeners Based on documentary research, Black movements in São Paulo and Rio de Janeiro (1914-1960) are examined in a critical analysis that emphasizes the aspects of identity and education. Frequently, distortion and omission of data occur in studies of these movements, which present a continuum and coherence in thought and practice over the twentieth century, and also contribute to the construction of post-modern thought. In education, the conclusion is that attending to the widely demonstrated need to overcome racial discrimination will depend on a new approach to gender and to African identity.