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Artykuły w czasopismach na temat "Patriarchal bias"
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Murphy, Austin. "History without the Standard Patriarchal Bias." International Journal of Interdisciplinary Social Sciences: Annual Review 3, no. 3 (2008): 75–84. http://dx.doi.org/10.18848/1833-1882/cgp/v03i03/52538.
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Favela Calvillo, Mariana. "El sesgo patriarcal del conocimiento." Tequio 3, no. 7 (September 2, 2019): 15–24. http://dx.doi.org/10.53331/teq.v3i7.9235.
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No periodization is ever neutral, much less the dominant perspectives on how history is interpreted. Our forms of knowledge imply a patriarchal bias that constitutes a form of reductionism in at least two senses: first, the tendency to reduce the totality of human history to what I call the patriarchal horizon, and which is but the last breath of a much longer and complex story; and second, even within the patriarchal horizon, this kind of blindness tends to fade out the role of women and their contributions in any field. The bias gradually becomes a canon, it seems natural and goes unnoticed. This paper discusses the depatriarchalization of knowledge and the study of long history, both understood as indispensable strategies for the political struggle of women and the elimination of gender-generic systems of oppression.
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Muhtador, Moh. "GAGASAN RIFFAT HASAN TENTANG KRITIK GENDER ATAS HADIS MISOGINIS." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 13, no. 1 (February 5, 2018): 73–95. http://dx.doi.org/10.24239/rsy.v13i1.91.
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Riffat Hasan is one of the Muslim feminists against the strong patriarchal culture in his environment. Riffat Hasan's idea of ​​equality is a breath of fresh air for women who have been embraced by a growing patriarchal culture. As a Muslim feminist, Riffat hasan uses gender as an analysis to dismantle the construction of patriarchal culture wrapped with a religious message, especially the hadith of the prophet. The development of religious patriarchism is the result of interpretation of religious teachings that have the impression of gender bias (missoginis), gender bias interpretation model is one of the relations that shows the interaction of patriarchal culture with religion. The relationship forms a mutually supportive argument between religious teachings and patriarchal culture. So that both regions are understood as one-unit. But as a critical effort on the development of religious patriarchism, Riffat Hasan's idea of ​​gender can be used as a medium for finding ideological constructs, and the use of epistemology in the understanding of religious teachings. Thus, patriarchal religious and cultural relations are no longer seen as a whole that must be thoroughly replicated.
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Yusuf, M. "Menggugat Peran Wali Nikah: Potret Bias Gender & Analisa Fikih Egalitas." Musãwa Jurnal Studi Gender dan Islam 5, no. 2 (April 30, 2007): 227. http://dx.doi.org/10.14421/musawa.2007.52.227-257.
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Islamic society will always be practically encircled by patriarchal culture and male domination if the body of Islamic laws does not offer the solution to the problem. As long as the patriarchal values dominate all legal considerations taken into account the formulation of law produced will be male biased and subordinate women. As a result, Islam as a religion will appear to be unfriendly to women -a situation which is against its own spirit. This present article aims to discuss the issue of wali in a marriage contract by applying a structuralism method within linguistic paradigm and critical historical approach. Using these methods, the author argues that the mainstream views of Islamic law on wali are gender,biased and unfair to women. Because gender injustice is against the spirit of Islam, the patriarchal fiqh should be re-examined and replaced by the egalitarian Islamic law.
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Fikri Hamdani and Moh. Muhtador. "TELAAH KRITIS ATAS RELASI AGAMA DAN BUDAYA PATRIARKI." Rausyan Fikr: Jurnal Studi Ilmu Ushuluddin dan Filsafat 17, no. 2 (December 30, 2021): 277–95. http://dx.doi.org/10.24239/rsy.v17i2.800.
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This paper is a critical study of the discourse on religion and patriarchal culture. The development of religious patriarchism results from the interpretation of spiritual teachings that have the impression of a gender bias; the gender bias interpretation model is one of the relationships that shows the interaction of patriarchal culture with religion. Disclosure of the relationship between religion and patriarchism to understand the boundaries of what is called religion and interpretation and other elements in the meaning of religion. This paper is library research that relies on literature data related to gender and religion by using the theory of gender criticism to find answers to religious alliances and patriarchism. This paper shows that epistemologically, a series of meanings related to women's lives is interpreted textually. The meanings that are born are motivated by elements of male culture. There is a patriarchal ideology that is still strong in the body of a religious community that interprets the meaning of religion as religion.
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Reena, Dr. "Media and Promotion of Gender Equality." International Journal of English Literature and Social Sciences 8, no. 1 (2023): 108–10. http://dx.doi.org/10.22161/ijels.81.14.
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The present research paper, while exploring the plight of women in Patriarchal Society, highlights the role of media in the promotion of gender equality. It discusses why woman becomes a sacrificial and submissive being. It reveals how media promotes the issues of higher education and personality development of woman which are ignored by the patriarchal society. In the paper an attempt has been made to bring out the significance of media in eradicating gender bias prevailing in the society.
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Mustofa, Mustofa. "Re-Interpretasimenstrual Taboo Dalam Al-Qur'an: Menggagas Fiqih Egalitas-Humanis." Musãwa Jurnal Studi Gender dan Islam 5, no. 1 (January 31, 2007): 61. http://dx.doi.org/10.14421/musawa.2007.51.61-87.
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This article is intended to re-exanune and offer a new interpretation to the Qur'anic verses dealing with the issues of menstruation. One of the major problems in the Qur'an is the fact that it is the basic maraji' and mashadir (references) for the formulation of Islamic law and advices on religious matters. In many cases people fail to differentiate between the Qur'an and books of Qur'anic interpretation; the Qur'an has been equated with exegesis of the Qur'an. Further, the Muslim scholars who wrote tafsir are mostly male and live in a patriarchal society, accordingly patriarchal values penetrates into their thoughts. Besides this patriarchal bias in the interpretation, the social realities of Muslims have changed too, in a speed pace. Consequently, the formulation of Islamic fiqh should be changed appropriately to address the current issues, including the idea of menstrual taboo by re-interpreting the Qur'an. This article is therefore not only offering a new light to the interpretation of the text which promotes humanitarian and egalitarian values but also identifying the patriarchal biases in the process of interpreting the Qur'an.
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Kumar, Tribhuwan. "culture of patriarchy, gender bias, and class discrimination in Mahesh Dattani’s Tara." Linguistics and Culture Review 5, S1 (July 8, 2021): 60–69. http://dx.doi.org/10.21744/lingcure.v5ns1.1314.
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This research paper, which makes use of Mahesh Dattani's play Tara (1990), emphasises the concept of social issues such as gender inequalities, suffering, and depression, which are experienced by both men and women in equal measure. Gender discrimination, injustice done solely on the basis of gender, and preference for male children in Indian homes are all issues that are the focus of this research. Tara, Dattani's other play, addresses the issue of gender discrimination. The play addresses the emotional and physical separation of conjoined twins. It exemplifies the society's ingrained patriarchal system. Women act as a key in patriarchy's hands, ensuring the survival of patriarchal values. The purpose of this article is to discuss and analyse the play's issue of female marginalisation. Chandan, a boy child, is preferred to Tara, a girl child, in an Indian family. Despite the fact that she is Tara's mother, Bharati wrecks her daughter's life and ultimately suffers as a result of her harsh behaviour. Dr. Thakkar makes an error in his capacity as a scientist and a technophile. Bharati and her father bribed him with a piece of land in exchange for Tara’s death.
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Sarwono, Billy K. "Gender bias in a patriarchal society A media analysis on virginity and reproductive health." Wacana, Journal of the Humanities of Indonesia 14, no. 1 (April 1, 2012): 37. http://dx.doi.org/10.17510/wjhi.v14i1.48.
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Chetry, Pooja, and Rekha Pande. "Gender Bias and the Sex Trafficking Interventions in the Eastern Border of India–Nepal." South Asian Survey 26, no. 2 (August 8, 2019): 117–38. http://dx.doi.org/10.1177/0971523119862476.
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The present article looks at gender bias and sex trafficking interventions in the eastern border of India–Nepal. It attempts to understand the socio-economic conditions and other influencing factors that circumscribe a woman’s migration. It documents the interventions by anti-trafficking networks and explores the experience of intercepted women. It attempts to show how interception methods as techniques of intervention to combat trafficking in persons are gender biased. Interception, as a primary method of intervention, is used by anti-trafficking organisations to prevent the occurrence of human trafficking cases in its origin/source country. On suspicion, a woman or a girl crossing the border alone or in all-female groups is stopped and intercepted by the anti-trafficking activists on the ground of her being a potential victim of sex trafficking. Such interception generally takes place within 3 km radius of the border of Panitanki, India, to Kakarbitta, Nepal in order to prevent the unsafe and illegal migration of girls/women. The cross-questioning method is used to extract information and validation about her identity and travel. This article, therefore, examines interception methods as techniques of intervention to combat trafficking in persons. It shows how this intervention method in certain aspect is patriarchal in its form. It reinforces the patriarchal belief of women’s vulnerability in the absence of male authority leading to discreet dangers.
Rozprawy doktorskie na temat "Patriarchal bias"
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Batorowicz, Beata Agnieszka, and n/a. "Undoing Big Daddy Art: Subverting the Fathers of Western Art Through a Metaphorical and Mythological Father/Daughter Relationship." Griffith University. Queensland College of Art, 2004. http://www4.gu.edu.au:8080/adt-root/public/adt-QGU20040319.090547.
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The canon of Western art history provides a selection of artists that have supposedly made an 'original' contribution to stylistic innovation within the visual arts. Although a process of selection cannot be avoided, this procedure has resulted in a Eurocentric and patriarchal art canon. For example, the Western art canon consists of certain white male artists who are given exclusive authority and are often referred to as the 'fathers of art'. As the status of a 'father of art' pertains to the highest level of achievement within artistic creativity, I argue that this excellence in creativity is based on a gender specific criteria. This issue refers to the patrilineage within Western art history and how this father-son model, in a general sense, excludes women artists from the canon. Further, the very few women included in the art canon are not given the equivalent status as a 'father of art'. I address this patriarchal bias through focussing on the father/daughter relationship as a way of challenging the patrilineage within Western art historys patrilineage. Through this process of intervention, I position the daughter an assertive figure who directly confronts the fathers of Western art. Within this confrontation, I emphasise that the daughter has an assertive identity that is also beyond the father. On this premise my paper is based on the argument that the application of a father/daughter model, within a metaphorical and mythological sense, is useful in subverting the father figures within Western art history. That is, I construct myself as the metaphorical and mythological daughter of the Dada artist, Marcel Duchamp and the Fluxus artist, Joseph Beuys. As an assertive daughter, I insert myself into the patriarchal framework surrounding these two canonical figures in order to decentre and subvert their authority and phallocentric art practice. It is important to note that both Duchamp and Beuys are addressed as case studies (not as individual arguments) that illustrate the patriarchal constructs of the art canon. Within this premise, I draw upon the female artists Sherrie Levine and Jana Sterbak who directly subvert Western father figures as examples of assertive daughter identities. Within this exploration of the assertive daughter identity, I discuss feminist psychoanalysis (particularly the 'object relations' theorist Nancy Chodorow and the French feminist, Luce Irigaray) in order to offer metaphorical representations of the assertive daughter. These metaphors also assist in subverting the gender (male) specific criteria for creativity under the 'law of the father'.
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Batorowicz, Beata Agnieszka. "Undoing Big Daddy Art: Subverting the Fathers of Western Art Through a Metaphorical and Mythological Father/Daughter Relationship." Thesis, Griffith University, 2004. http://hdl.handle.net/10072/367273.
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The canon of Western art history provides a selection of artists that have supposedly made an 'original' contribution to stylistic innovation within the visual arts. Although a process of selection cannot be avoided, this procedure has resulted in a Eurocentric and patriarchal art canon. For example, the Western art canon consists of certain white male artists who are given exclusive authority and are often referred to as the 'fathers of art'. As the status of a 'father of art' pertains to the highest level of achievement within artistic creativity, I argue that this excellence in creativity is based on a gender specific criteria. This issue refers to the patrilineage within Western art history and how this father-son model, in a general sense, excludes women artists from the canon. Further, the very few women included in the art canon are not given the equivalent status as a 'father of art'. I address this patriarchal bias through focussing on the father/daughter relationship as a way of challenging the patrilineage within Western art history's patrilineage. Through this process of intervention, I position the daughter an assertive figure who directly confronts the fathers of Western art. Within this confrontation, I emphasise that the daughter has an assertive identity that is also beyond the father. On this premise my paper is based on the argument that the application of a father/daughter model, within a metaphorical and mythological sense, is useful in subverting the father figures within Western art history. That is, I construct myself as the metaphorical and mythological daughter of the Dada artist, Marcel Duchamp and the Fluxus artist, Joseph Beuys. As an assertive daughter, I insert myself into the patriarchal framework surrounding these two canonical figures in order to decentre and subvert their authority and phallocentric art practice. It is important to note that both Duchamp and Beuys are addressed as case studies (not as individual arguments) that illustrate the patriarchal constructs of the art canon. Within this premise, I draw upon the female artists Sherrie Levine and Jana Sterbak who directly subvert Western father figures as examples of assertive daughter identities. Within this exploration of the assertive daughter identity, I discuss feminist psychoanalysis (particularly the 'object relations' theorist Nancy Chodorow and the French feminist, Luce Irigaray) in order to offer metaphorical representations of the assertive daughter. These metaphors also assist in subverting the gender (male) specific criteria for creativity under the 'law of the father'.<br>Thesis (Professional Doctorate)<br>Doctor of Visual Arts (DVA)<br>Queensland College of Art<br>Full Text
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Preiser-Kapeller, Johannes. "Der Episkopat im späten Byzanz : ein Verzeichnis der Metropoliten und Bischöfe des Patriarchats von Konstantinopel in der Zeit von 1204 bis 1453 /." Saarbrücken : VDM, 2008. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=018763766&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.
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Köstner, Mechthild. "Werkswohnungsbau des Kruppkonzerns bis 1924 - Mit Philanthropie gegen Pauperismus oder Prosperität durch Patriarchat." Doctoral thesis, 2018. https://repositorium.ub.uni-osnabrueck.de/handle/urn:nbn:de:gbv:700-20180831561.
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Die Untersuchung der Arbeiterwohnungsstrukturen innerhalb des Krupp‘schen Werkswohnungsbaus im Ruhrgebiet von seinen Anfängen aus der Mitte des 19. Jahrhunderts bis zu seinem vorläufigen Ende 1924 ist Thema dieser Ausführungen. Die Firma Krupp und ihre Eigentümer, die wohl bekannteste Industriellenfamilie Deutschlands, bilden die Basis für ein Arbeitgeber – Arbeitnehmerverhältnis, welches durch den >Werkswohnungsbau< de facto in Stein gemeißelt und dadurch ablesbar ist. Beginnend mit einer kleinen Familienchronik und dem Blick auf die allgemein übliche Wohn- und Lebenswelt der Arbeiterschaft jener Zeit, werden im Anschluss die Alternativangebote der Montanindustrie betrachtet. Die Frage, ob die Familienvorstände der Familie Krupp sich als Philanthropen sahen und deshalb dem Pauperismus der neuentstandenen Arbeiterschaft entgegentreten wollten, oder ob sie lediglich ihre eigene Prosperität durch uneingeschränktes Patriarchat steigern wollten, ist der zentrale Aspekt diese Ausarbeitung.
Im Vergleich mit anderen Vertretern der Montanindustrie und der Situation im europäischen Ausland wird die herausragende Position des Kruppkonzerns genauer betrachtet und über einen Zeitraum von drei Generationen untersucht. Hierbei ist eine bauliche Entwicklung eindeutig abzulesen und stark mit den Eigentümergenerationen verknüpft. Zugleich unterteilt sich die Arbeiterschaft in die Gruppen der Beamten (Angestellten) und der Arbeiter. Die erkennbar hierarchischen Strukturen spiegelten sich neben der Wohn- und Lebensweise zudem in den einzelnen Siedlungen. Weiterhin galt es die Position des Konzerns im allgemeinen Gesellschaftsgefüge der damaligen Zeit zu fixieren.
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Zigara, Herbert. "Gender bias in selected Shona novels." Diss., 2016. http://hdl.handle.net/10500/22168.
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This study sought to uncover gender bias in selected Shona novels and examine the manner in which authors present the subject. The major objectives were to identify the effects of hostile gender relations and assess Shona novel authors’ commitments to promote healthy gender relations which are pre-requisites for national development. The study adopted the dual approach by fusing feminism with Afrocentricity as the literary tool of analysis. These theories served as lenses for exploring gender biases in selected Shona novels. The liberal feminism was the most relevant feminist theory to this study because it advocates more about inclusion and unrestricted participation of women in all spheres of social life. The research was anchored on the qualitative design. The methodology used to gather data for analysis involved interviewing three out of four authors of this research’s selected Shona novels, eight Shona literature lecturers from teachers’ colleges and universities in Zimbabwe as well as five accomplished scholars who have also written their own Shona novels. Questionnaires were administered to thirty two students, twenty from teachers’ colleges and twelve from universities in Zimbabwe. The total number of all participants in this study was forty-eight and purposive sampling was used to come up with the sample. Data was analysed in descriptive form. This study has established that most Shona novelists are not gender neutral. While some authors are championing the emancipation of women others are perpetuating their marginalisation. Basing on the findings of this study, the researcher recommends that Shona authors should be sensitised through workshops, seminars or conferences on the need to pen gender balanced novels if national development is to be realised. This would help the societies who are the consumers of such novels to be gender neutral through emulating the positive portrayal attributed to characters. The Zimbabwe Schools Examinations Council (ZIMSEC), teachers’ colleges and universities should approve gender neutral Shona novels so that students can have appropriate role models to emulate. It is envisaged that this research will be of great benefit to all those who will have the privilege to access it. Gained knowledge will help to extricate women from marginalisation and also promote healthy gender relations.<br>African Languages<br>M.A. (African Languages)
Książki na temat "Patriarchal bias"
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Gouëffic, Louise. Breaking the patriarchal code: The linguistic basis of sexual bias. Manchester, CT: Knowledge, Ideas & Trends, Inc., 1996.
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Spitzer, Eloise. History of gender bias in the justice system. Yellowknife, NWT: Status of Women Council of the N.W.T., 1992.
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Mallinson, Christine. Language and Its Everyday Revolutionary Potential. Edited by Holly J. McCammon, Verta Taylor, Jo Reger, and Rachel L. Einwohner. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190204204.013.38.
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Centering on the English language reform movement, this chapter describes three main strategies through which feminists have targeted language, both as an object to reform and a platform for revolution. First, it describes the strategy of challenging man-made language forms, exemplified in debates over masculine generics. Second, it discusses the strategy of creating and institutionalizing egalitarian naming practices in order to reclaim the power to name and define. By tracing such forms as Ms., it becomes evident that even small shifts in language use can contribute to cultural change. Third, it describes the strategy of linguistic disruption, illustrated through such neologisms as herstory and womyn, gender-neutral forms such as singular they, and third-gender forms such as zie and zir. By using language creatively and sometimes radically to reject patriarchal language, respond to gender bias, and empower women, feminist activists and everyday speakers alike can employ linguistic practices to promote equality.
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Steele, Catherine Knight. Digital Black Feminism. NYU Press, 2021. http://dx.doi.org/10.18574/nyu/9781479808373.001.0001.
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Black women are at the forefront of some of this century’s most important discussions about technology: trolling, online harassment, algorithmic bias, and influencer culture. But Black women’s relationship with technology began long before the advent of Twitter or Instagram. To truly “listen to Black women,”Steele points to the history of Black feminist technoculture in the U.S. to decenter white supremacy and patriarchy in the future of technology. Using the virtual beauty shop as a metaphor, Digital Black Feminism walks readers through the technical skill, communicative expertise, and entrepreneurial acumen of Black women’s labor—born of survival strategies and economic necessity—both on- and offline. Digital Black Feminism positions Black women at the center of our discourse about the past, present, and future of technology, offering a through line from the writing of early twentieth-century Black women to the bloggers and social media mavens of the twenty-first century. The blogosphere provided Black feminist writers a unique space to draft principles for a new generation of Black feminist thought, while other online communities offer practical lessons on the praxis of digital Black feminism. Steele makes connections between the letters, news articles, and essays of Black feminist writers of the past and a digital archive of blog posts, tweets, and Instagram stories of some of the most well-known Black feminist writers of our time. As Black feminist writers’ work now reaches its widest audience online, Steele offers hopefulness and caution on Black feminism becoming a product for sale in the digital marketplace.
Części książek na temat "Patriarchal bias"
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Breydy, Michael. "Der Erste Patriarch der Maroniten." In Geschichte der Syro-Arabischen Literatur der Maroniten vom VII. bis XVI. Jahrhundert, 70–98. Wiesbaden: VS Verlag für Sozialwissenschaften, 1985. http://dx.doi.org/10.1007/978-3-322-87736-9_3.
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Kelsch, Jakob. "Die Familienthematik in der (TV-)Serie: Historische Entwicklung, Bedeutung und Ausblick." In Binging Family, 39–88. Wiesbaden: Springer Fachmedien Wiesbaden, 2021. http://dx.doi.org/10.1007/978-3-658-34766-6_2.
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ZusammenfassungDas zweite Kapitel umfasst einen ausführlichen Überblick über die Entwicklung der Familiendarstellung in der TV-Serie von ihren Ursprüngen bis heute. Diese Darstellung folgt einer Wellen- bzw. Mäanderbewegung: In den 1950er und 1960er Jahren bildete sich der Mythos der patriarchalen Kernfamilie als Ideal des familiären Zusammenlebens. In den folgenden Jahrzehnten folgten Phasen der Dekonstruktion und der Darstellung problematischer Familienverhältnisse auf Phasen der Rückkehr zum ursprünglichen Ideal der Kernfamilie. Auch wenn Elemente des gesellschaftlichen Wandels in die Weltbilder integriert werden, bleibt dabei der Mythos der idealen Kernfamilie als überzeitliche Konstante bestehen. Am Ende des historischen Überblicks folgt eine detailliertere Auslotung der Potentiale und der Entwicklung der Video-on-Demand-Anbieter.
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Das, Prabartana. "The Role of Media in Perpetuating or Obstructing Gender Equality in the Context of Developing World." In Handbook of Research on Women's Issues and Rights in the Developing World, 322–32. IGI Global, 2018. http://dx.doi.org/10.4018/978-1-5225-3018-3.ch020.
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Media engineers subtle ways in which gender bias can persist in society and ensures the perpetuation of women subjugation in the society. In this chapterI want to excavate the various factors which contributes to the augmentation of gender biases by the media and how the media in developing countries strengthens the cause patriarchy masquerading in the façade of preserving traditions and customs? I also intend to unravel how perennial problems like illiteracy and abject poverty further dents the projectof women empowerment and how deeply entrenched patriarchal values manipulate the media to withhold emancipation in true sense. How women even after being qualified suffers from several negative effects undermining her own status? It will also be interesting to delve into the ways in which gendered media is far more subversive and ubiquitous in the developing world than developed world. And lastly how the gender bias in media can be curbed in the light of social and political awakening in women in particular and the development of humaningenuity and consciousness in general.
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Littau, Karin. "The Primal Scattering of Languages." In The Paideia Archive: Twentieth World Congress of Philosophy, 51–56. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199821383.
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In After Babel, George Steiner recounts ‘two main conjectures’ in mythology which explain ‘the mystery of many tongues on which a view of translation hinges.’ One such mythic tale is the tower of Babel, which not only Steiner, but also Jacques Derrida after him, take as their starting point to approach the question of translation; the other conjecture tells of 'some awful error [which] was committed, an accidental release of linguistic chaos, in the mode of Pandora’s Box' (Steiner). This paper will take this other conjecture, the myth of Pandora, first woman of the Greek creation myth, as its point of departure, not only to offer a feminized version of the primal scattering of languages, but to rewrite in a positive light and therefore also toreverse the negative and misogynist association of Pandora with "man’s" fall. But, rather than exposing the entrenched patriarchal bias in mythographers’ interpretations of Pandora, my foremost aim is to pose, through her figure, questions about language and woman, and, by extension, the mother tongue and female sexuality.
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Tucker, Terrence T. "Direct from a Never Scared Bicentennial Nigger." In Furiously Funny. University Press of Florida, 2018. http://dx.doi.org/10.5744/florida/9780813054360.003.0007.
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This chapter examines the work of Richard Pryor and his comic successors, who build on his work while taking it in dynamic and unprecedented directions. In particular, this chapter focuses its attention on comedy albums that combine the live stand-up of the comics with recorded bits that reinforce critiques in other forms. So, Pryor’s Bicentennial Nigger uses skits to help reject the romanticized narrative of the United States at the bicentennial. One of the most immediate successors to Pryor was Whoopi Goldberg, whose Direct from Broadway pulls from the template that Moms Mabley constructed by directly confronting the oppression that sits at the intersection of race and gender. However, Goldberg expands on Pryor’s work not through the inclusion of a female voice but by transforming the exploration of black life into a female-centric critique of white, Western, supremacist, patriarchal hegemony. This chapter argues that Chris Rock most effectively realizes Pryor’s legacy of comic rage. Rock’s work, from Bring the Pain (1996) to Never Scared (2004), engages directly with the historical moment of post–civil rights America and is most clearly represented in Rock’s infusion of hip-hop into the structure and style of mainstream stand-up comedy.
Streszczenia konferencji na temat "Patriarchal bias"
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Hadzantonis, Michael. "Eastern Girls and Boys: Mapping Lesbian and Gay Languages in Kuala Lumpur." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.1-3.
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Lesbian and gay communities in Kuala Lumpur, Malaysia, evidence unique and highly localized language practices, influenced by the specific organization and appropriation of a variety of social and cultural factors and networks. A hybridity and restylizing of Islamic, Confucianist, neoliberal, and transnational discourses significantly shape these communities, thus providing a lens through which to effect description of these speech communities. This paper discusses language styles in lesbian and gay communities in Kuala Lumpur, and evidences that their language practices, language ideologies, and identities, are fostered and legitimized in culturally complex ways. These complexities become predicated on a specific reapropriation of transnational factors, sociocultural histories, and patriarchal standpoints, mediated by society at large. As such, the study explores and finds a significant bias across these two communities, in that the language practices specific to gay communities far exceed those of lesbian communities. These language practices are mediated by gendered practices and gendered differentials pervasive of larger Malaysian society.