Daughter and disciple: on gender and male gaze in the Spanish media image of the composer Ann-Elise Hannikainen in the early 1970s

Special Issue: Heredity and Evolution in an Ibero-American Context

At present, university students, as the "after 90" and a new generation of young intellectuals, are being paid generally attentions by mass media. Nevertheless, university students’ public images are on a decline as they have negative news appeared ceaselessly. Contemporary university students are becoming a group of people who are gazed at fixedly by the media. Moreover, the media keeps gazing at them and help them to build university students’ media images. However, this kind of media behavior affects public judgments on university students’ images. Furthermore, in the eye of the public, university students’ images become serious distortion.

This study critically examines the representation of beauty myth and male gaze in Emeron hand and body lotion advertisements. Grounded in Naomi Wolf’s theory of the beauty myth and Laura Mulvey’s concept of the male gaze, the research analyzes how these frameworks shape the portrayal of women in beauty product marketing. Using Sandelowski’s purposive sampling method, the study selects two beauty advertisements for analysis: Emeron Lovely Step Pink (2013) and Emeron Lovely Naturals (2023), both published on the official YouTube channels of Lion Wings and Emeron Lovely Official. Through visual and narrative analysis, the findings reveal that both advertisements emphasize idealized female beauty, characterized by white, smooth, radiant, soft, moisturized, and fragrant skin, framing these attributes as essential for women’s desirability. Although the products are targeted toward women, the advertisements employ camera techniques such as selective cropping and zoom-ins on body parts like legs, hands, and shoulders, subtly reinforcing the male gaze. These techniques contribute to the objectification of women and suggest that their self-worth and confidence are contingent upon male approval. Furthermore, the female figures in the advertisements appear to internalize and affirm these patriarchal ideals. By highlighting the persistence of gendered power dynamics in beauty advertising, this study contributes to broader discussions in gender and media studies, particularly regarding how commercial media continues to shape and constrain female identity.

Working Out Desire: Women, Sport, and Self-Making in Istanbul

MARCH 2012 PLACEMENT ADS

Social Class and Work Functioning in Treatment for Depression

“Africa's First Woman Press Photographer”: Mabel Cetu's Photographs in <i>Zonk!</i>

This study explores the trends and gender dynamics in professional certification growth in Saudi Arabia, a key driver of workforce development and economic transformation. While professional certifications are increasingly valued across various industries, there has been limited research exploring demographic trends and disparities in their attainment. Using publicly available data from the KSA Open Data Platform (n = 990), this study analyzes certification growth between 2020 and 2022, revealing a steady rise in holders, particularly in advanced certifications like the SOCPA Fellowship. However, despite this growth, the findings highlight a persistent gender gap, with men significantly outnumbering women at all levels, especially in advanced qualifications. These trends raise questions about access and equity, emphasizing the need for targeted initiatives to close the gender gap. While constrained by the representativeness and scope of the available data, this study provides a robust foundation for future research to explore the socio-economic impacts of professional certifications in Saudi Arabia, integrating more comprehensive datasets and qualitative approaches to deepen understanding.

The body is not only biological but also social in nature. In this contribution we study how social class and gender are associated with preferences for body- oriented practices, reflecting the relationship one has with the body. Theoretically, the theory of Pierre Bourdieu and the concepts ‘male gaze’ and ‘masculinity’, originating from gender studies, are integrated via the intersectional approach. Empirically, a Multiple Correspondence Analysis shows on the one hand that patterns in the orientations towards the body partly match and partly differ among men and women and are associated with the level of education. On the other hand, the analysis demonstrates that class and gender influence each other in complex ways in relation to the body. New processes occur at the intersections of both systems of dominance and oppression.

Parashuram’s short story ‘Striptease’, titled ‘Nirmok Nritya’ in Bengali (Bangla), is rather popular for its novel treatment of the female body vis-à-vis the male gaze. In this story, Parashuram (alias Rajshekhar Basu) spotlights the objectification of the female body, but with a wicked twist. However, the dynamics of gender and the binaries of female/male sexuality are expressed in a matrix of Hindu mythology, which initially make the story, especially some of its referents, somewhat inaccessible to not just Western readers but anyone unfamiliar with the Indian milieu. Yet, given Basu’s genius, his treatment of the theme is such that the appeal of the short story is universal, irrespective of the culture the reader belongs to. The gentleness of his satire—without being titillating or obscene—is especially alluring. The Bengali title can be literally translated as ‘The Dance of the Shedding of Shells’, or ‘The Dance in which Skins are Sloughed Off’. This is typical of Parashuram’s understated, elliptical, implicit sense of humour. The Bengali title does contribute to the overall impact of the original story, but it would not be an appropriate one in an English translation. Ergo, the title that naturally suggested itself was ‘Striptease’.

Time to Step Up to the Plate: Adopting the WHO 2006 Growth Curves for US Infants

Achieving excellence in dietetics practice: Certification of specialists and advanced-level practitioners

Spatial Implications of The Journey To School: A Review And Case Study

Television has long been regarded as one of the most influential mediums of mass communication in India, serving as both a mirror and mould for societal values and gender norms. Despite the rapid proliferation of digital media platforms, television serials continue to dominate Indian households, particularly among female audiences. However, scholarly research consistently highlights how these serials reinforce traditional gender stereotypes by predominantly portraying women as submissive, emotionally driven, and confined to domestic spheres. This paper presents a comprehensive critical examination of female character representations in popular Indian television serials, analysing their socio-cultural implications through the lens of feminist media theory. Building on Laura Mulvey’s (1975) seminal concept of the “male gaze” and Goffman’s (1979) theory of gender performativity in media, the study interrogates the paradoxical nature of serials that ostensibly celebrate women while systematically perpetuating regressive gender norms. The research methodology incorporates textual analysis of prominent serials from different eras, audience reception studies, and comparative analysis of emerging digital narratives. The findings reveal persistent patriarchal storytelling patterns in mainstream television, though with notable exceptions in newer digital productions. The paper concludes with recommendations for more gender-sensitive media production practices and directions for future research.

Introduction Nigerian historiography and African historiography in general, from the 1960s through the 1980s, placed significant emphasis on labor protest as a method for nationalist movements to gain concessions and pressure European colonial governments for increased political rights and eventually independence.1 African historians have also noted that the origins of African nationalist movements can be traced to the interwar years.2 For Nigeria in particular, many historians have noted the importance of the Women’s War of 1929 as an early nationalist movement that transcended local ethnic differences in a common protest against British colonialism.3 Whereas resistance to child labor remained largely localized prior to the end of World War II, complaints regarding child labor and child labor laws constituted an important part of a growing movement in southern Nigeria that challenged colonial laws and circumvented unfavorable laws regarding child labor. In many ways, child labor issues eventually composed part of a larger protest platform in the post-World War II years that contributed to the ability of coastal educated elites to gain support of a broader national population to push for independence. Child labor resistance is best described from approximately 1911 to 1935 as an ill-defined and loosely organized protest from below without support from influential African leaders. The common narrative of Nigerian history explains child labor as a practice gradually abolished by the British colonial government, which began with abolishing slavery and then the colonial government extended prohibitions on child labor, forced labor, pawnship, and various types of street labor. When creating a balance sheet of the benefits and consequences of colonial rule in Africa, the end of servile institutions such as child pawnship is often among the list of the positive influences of British colonialism on Africa. Yet the archival material supports a different view. Across labor institutions including slavery, forced labor, pawnship, and other forms of child labor, in general, partly owing to limited colonial staff, the British colonial government inconsistently and unevenly enforced colonial child labor laws. When the British colonial government did enforce child labor laws it was most often due to local Africans who petitioned and complained to the colonial government. Therefore, discontentedAfricans, who pressured the colonial government to enforce child labor legislation, were primarily responsible for legal changes and only when the British colonial government received these complaints did they take action. Furthermore, the fact that Africans expressed their discontent to the colonial administration in the form of letters and petitions demonstrates that African protest strategies varied throughout the period. During the early years of colonial rule, prior to the end of World War I, African children who wished to resist colonial legislation regarding child labor tended to do so through an authority structure of African adults males or the kinship group; however, by the early 1920s, children began to express discontent directly to the colonial government. The shift in the ways by which children reported abuse and dissatisfaction with their living conditions corresponded to a general fracturing of the kinship group, as many children began to migrate out of rural areas and into cities in search of better opportunities for education and employment. These children, as a result of their distance from the kinship group, in part broke colonial laws by attempting to improve their position, but also used the colonial government as a way to report abuse and escape disadvantageous labor conditions. Therefore, children began to use the colonial government as a substitute for cultural forms of protection provided by the kinship group such as noblesse oblige and child fosterage practices.4 In order to outline the change over time and the methods by which children and parents protested about child labor, the argument is divided into three sections. The first section outlines early protests by children before World War I and how the British concept of the “civilizing mission” limited any changes in child labor. It offers a background to fully understand how children and parents eventually co-opted the colonial government into making adjustments to colonial policies. The second section addresses child pawnship in particular and illustrates how African children and parents actually spearheaded changes in child pawnship practices rather than the traditional narrative that places the British colonial officers as the primary agents in policy change. Finally, the last section addresses changes in the apprenticeship system, how African children and parents resisted a new form of child labor abuse, and the connection between child labor laws and the origins of a broader base for colonial resistance.