Male Domination Of Women Research Articles

Critical discourse analysis on gender relations: women's images in Sasak song

Sasak song as one form of artistic discourse is used as an instrument of male domination of women in gender relations through various forms of imaging that do not benefit women. The image is understood through the process and mechanism of work of critical discourse analysis. This study aims to reveal the image of women in the Sasak song by discovering the tendency of social construction in gender relations between men and women based on the principles of Critical Discourse Analysis. Through the position of the Sasak song text, the importance of the text, and the consequences of the text in the social reality of gender relations between men and women, found six images of women in the Sasak song text, namely women as male subordination; women as inferior, resigned women, cheap women, dependent women, and women without choice. As a text, discursive reasoning, and social reality, the results of the study show the tendency to dominate women who give birth to forms of discrimination. The six images of women in Sasak song texts are contained in works of art for the purpose of disguising the tendencies behind artistic elements, so that they are accepted as truth and reasonableness in history inherited between generations.

Sexy selfie of hijabed women: Objectification of women's bodies in Instagram account @jilbabootd

<p class="Abstract">Women with hijab
 often generate a controversy<span lang="IN">. </span>Hijabed
 women in a sexy selfie are one example of it. The
 action of selfie photo becomes a new trend in line with the popularity of
 visual-based social media like Instagram. Taking and uploading selfie photos on
 Instagram seems to be indispensable for some people, including hijabed women.
 This paper is aimed to examine photos of sexy selfie of hijabed women uploaded
 in Instagram account @jilbabootd. The purpose
 of this paper is to reveal the practice of
 objectification of a women’s
 bodies by analyzing the comments raised by followers of account
 @jilbabootd. This study is framed by
 Lacan's psychoanalytic theory of desire, lack, and pleasure. The @jilbabootd
 account is intentionally created for the purpose of the self-certified sexy
 self-certified photo shoot. Women who become an admin in the @jilbabootd
 account reproduce the discourse of male gaze. Women who become followers in
 this account also perpetuate the male domination of women by giving comments
 that the language is very male (manly). The hijabed
 women who send sexy selfie photos are "willingly" expose their bodies
 to become <span lang="PT">object</span>s of male fantasy,
 gaze, and pleasure. They get
 their own pleasure by becoming the objects of gaze.<o:p></o:p></p>

Using a multilevel approach to analyse the case of forest conflicts in the Terai, Nepal

Recent years have witnessed an intensification of forest-related conflicts between various stakeholders in Nepal, particularly between the state and local people, over the control, management and use of forests in the southern plains of the Terai. This paper analyses the multiple dimensions of conflicts in Terai forestry policy and practice using a multilevel approach. Multilevel forest conflicts in the Terai are explained as a nested concept, existing at different overlapping levels (ranging from the global level to households). At one pole, Terai forestry can be understood in terms of conflicts of interest between Nepal's national concerns for development and global concerns for environmental protection. At the other pole, access to and control of lands and forests and opportunities for participation in a family environment (intra-household and interpersonal levels) are based on inequalities of gender (male domination of women) or age (family head or older members prevailing over younger family members). In between the two poles of global and household levels are other identifiable levels of conflict in Terai forestry: state versus community; inter-community (between various groups); and intra-community conflicts (along dimensions of class, caste, ethnicity, gender, religion, and age). This paper situates and applies the idea of multiple levels of conflict to various dominant regimes of forest management in the Terai and argues that the issue of land and forest control, and hence dimensions of forest conflicts in the Terai, are not only an issue of global–state–community conflict, but are also driven by undercurrents of ethnicity (e.g. hill-origin versus plain-origin people), migrants versus indigenous groups (inter-community conflict), and other intra-community differences. In so doing, the paper develops and applies a multilevel analytical approach to understand how different governance regimes influence, and are influenced by, social heterogeneity and conflict across multiple scales. It is argued that methodologically the multilevel approach outlined in this paper can be used as a comprehensive framework in the analysis of complex issues of forest and land use conflict elsewhere.

L’écoféminisme : féminisme écologique ou écologie féministe

Ecofeminism combines the analysis of two forms of domination, male domination of women, and human domination of nature. So is ecofeminism about producing a more ecological vision of feminism, about introducing the question of women in environmental ethics, or about questioning to what sort of nature environmental ethics refers ? Several variants of ecofeminism are examined : cultural ecofeminism, which stems from the ethics of care, and more social and political ecofeminism, which, originating in the South, introduces a third type of domination, the colonial and postcolonial domination that impacts most heavily on women. Ecofeminism from this perspective provides a new form of attention to environmental questions (related to health and vulnerability) and puts into question the economic devices which obscure women’s dual dependence in both the household and environmental spheres. It is the articulation of these two areas – the household and the environment – that ecofeminism brings to light.

Who Follows Whom? Derrida, Animals and Women

In ‘L'Animal que donc je suis’, Derrida analyzes the paradoxical use of discourses on shame and original sin to justify the human domination of other animals. In the absence of any absolute criterion for distinguishing between humans and other animals, human faultiness becomes a sign of our exclusive capacity for self-consciousness, freedom and awareness of mortality. While Derrida's argument is compelling, he neglects to explore the connection between the human domination of animals and the male domination of women. Throughout ‘L'Animal’, Derrida equivocates between ‘man’ and ‘humanity,’ and between the biblical figures of Ish and Adam. In so doing, he repeats a gesture that he himself has insightfully criticized in other philosophers, such as Levinas. By articulating the distinctions that Derrida elides, I suggest a way of reading Genesis which avoids this difficulty, but also continues Derrida's project.

Die buitengewone geboorte van Jesus Christus en die regering van sy kerk, in die besonder rakende die vrou

The extraordinary birth of Jesus Christ and the reign of his church, especially regarding women The issue whether there is room for women in the special ser- vices of the church, especially as elder, is currently corespons- ible for tension within the Reformed Churches in South Africa (RCSA). The ruling task of the church is closely linked with the way God rules his people and with what the relation between Him and his people is. The book of Matthew shows that there is an essential unity but also a drastic difference between the Old Testament and the New Testament dispensations in this regard. This article investigates at what dominates both dispen- sations and how they differ concerning this. Sin disrupted humanness and harmony fundamentally and in the most intimate relations. In the old dispensation power was inter alia exercised by force, for example in slavery and disregard of women’s full humanness. The birth of Jesus Christ through the Holy Spirit from a woman without a man is the fulfilment of the Old Testament promises. All believers without difference in class or gender are recreated by Jesus Christ as the image of God and are reinstated in a personal relation with Him. Exercise of power over others, like in male domination of women and in earthly kingship and slavery makes room for being serviceable. Jesus Christ exercises his authority in a serving way. Especially his church must rule in a serving way by acknowledging Him as Head and testifying about his life, death and resurrection as contained in his Word. A believing woman is just as well equiped for this as a man.

Games and Sets: Women, Media and Sport In Israel

The feminist critique of sport that has been sounded for over three decades concludes that the marginalization and trivialization of female athletes only serves to perpetuate male domination of women. Specifically within the Israeli context, although female athletes are represented in both team and individual sports, and although they have proven themselves in major sporting events, they do not enjoy equal treatment compared with male athletes. This article examines the role of the media in relation to women’s sport and female athletes and offers a more focused discussion of the Israeli case. We argue that the media fulfill important functions regarding women’s image in general, and a particularly crucial role in the context of women in sport. To be sure, the media cannot change the inequality in sport itself, an issue that demands profound and immediate treatment in Israel. However, the media can contribute by sparking a wider initiative toward the promotion of women’s sport and women in sport. The feminist critique of sport has been sounded for over three decades. Studies published during the 1970s and 1980s explored remarkable gender differences in patterns of athletic socialization and examined whether sport as an institution neutralizes men’s power and privilege over women. They concluded that the marginalization and trivialization of female athletes only serves to perpetuate male domination of women. In the decades that followed, scholars continued to claim that sport, perhaps more than any other institution, perpetuates the myth of male superiority and female inferiority, apparently based on the notion of masculine biological and physiological supremacy. It is clear, however, that over the last decade women have made many advancements in organized competitive and high-performance spectator sports, particularly in the West, and most clearly in the US. 1

Ecofeminism

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Male aggression against women

Male aggression against females in primates, including humans, often functions to control female sexuality to the male's reproductive advantage. A comparative, evolutionary perspective is used to generate several hypotheses to help to explain cross-cultural variation in the frequency of male aggression against women. Variables considered include protection of women by kin, male-male alliances and male strategies for guarding mates and obtaining adulterous matings, and male resource control. The relationships between male aggression against women and gender ideologies, male domination of women, and female sexuality are also considered.