Privilege Of Men Research Articles

Appraisal of male privilege: On the dual role of identity threat and shame in response to confrontations with male privilege

Interventions that confront men with male privilege can threaten their social identity. Past research on White privilege confrontations has suggested group-image threat is a positive predictor of positive privilege attitudes. However, research on emotional appraisals of ingroup transgressions demonstrates that feelings of shame elicited by the ingroup's negative image lead to less constructive responses while feelings of shame elicited by the ingroup's moral failure motivate more positive reactions. To reconcile these different predictions, we examined how relevant dimensions of threat (to the ingroup's image or to moral values of the group) and subsequent experiences of shame (image shame, moral shame) affect men's privilege attitudes in response to male privilege confrontations. Across three preregistered experiments (N = 1463 men), we found that male confronters were evaluated more positively, which was explained through lower levels of image concerns toward male confronters. We also found evidence that morality concerns are related to more positive responses. Although the total effects on privilege attitudes were small, our findings highlight the importance for future research and practice to distinguish between the positive effects of moral threat through moral shame and the negative effects of group-image threat through image shame in privilege interventions.

The Privileges of Men over Women in Family Matters A Comparative Jurisprudential Study

تهدف هذه الدراسة إلى حصر المسائل التي اختص بها الرجل في أحكام الأسرة، وقد جعلتُ ذلك في أربعة مباحث، تحدثتُ فيهم عن انفراد الرجل عن المرأة في ولاية النكاح، والزواج بالكتابيات، ثم تطرقتُ بعد ذلك إلى الحديث عن المهر, والقوامة, والنفقة, وعن تعدد الزوجات, ثم ختمتُ هذا البحث بالطلاق والظهار كونهما لا يقعا إلا من الرجل، وقد كانت أبرز النتائج في ذلك أنه يجوز للرجل أن يزوج نفسه بدون ولي، كما أباحت له الشريعة الإسلامية الزواج من الكتابية، وفرضت عليه المهر، وجُعِلت له القوامة، وأُوجبت عليه النفقة، وأُبيح له تعدد الزوجات إلى أربع كحد أقصى، وجُعِلت عصمة الطلاق بيده، وقد اعتمدت في الحكم على أقوال المذاهب الإسلامية المشهورة (الحنفية- المالكية – الشافعية- الحنابلة) مع التطرق إلى المذهب الظاهري حيثما وجد، وكنتُ أضيف رأيي بعد ذكر أقوالهم, وهو جُلَّ ما توصلت إليه خلال مدة البحث والقراءة, وأخيراً ذيلت البحث بالخاتمة التي أوردت فيها النتائج، وبعض التوصيات التي قد تفيد الرجل المسلم، والباحثين، ثم ألحقت ذلك بالمصادر والمراجع التي اعتمدتُ عليها في هذا البحث.

Katalin Incze G.: Portrait af a Composer

"The aim of our study is to examine a complex issue, namely, the scarcity of female composers as a phenomenon, highlighting several historical and social factors that have led to the peculiar situation of our present time: women’s social role has been discriminated against, and they have been excluded from the artistic world. For the longest time in history, art was the privilege of men. This situation has in some ways improved and changed, but to this day, when we talk about composers, we almost certainly think of men. This study analyses the biography and work of Katalin Incze Gergely, a prominent figure in Cluj’s musical life, a composer, conductor, and music director, while also highlighting the fate and role of contemporary women composers in the musical field. The important stages and milestones of her career are mentioned; her relationship with music gives us an insight into what it means to be a woman composer today in a world that once prevented women from pursuing their creative aspirations. Keywords: Katalin Gergely Incze, female composer, composing, contemporary music "

Seeking Rights from the Left: Gender, Sexuality, and the Latin American Pink Tide ed. by Elisabeth Jay Friedman

Reviewed by: Seeking Rights from the Left: Gender, Sexuality, and the Latin American Pink Tide ed. by Elisabeth Jay Friedman Juliana Restrepo Sanín Seeking Rights from the Left: Gender, Sexuality, and the Latin American Pink Tide. By Elisabeth Jay Friedman (ed). Durham: Duke University Press, 2019, p. 344, $29.95. Latin America has made significant gains in the legal protection of women's and sexual minorities' rights, including comprehensive laws against gender-based violence, political participation, and some legal protections for LGBT+ folks. These advancements are somewhat recent, coinciding with the so-called Left Turn that started with the election of Hugo Chávez en Venezuela in 1998. The increased legal recognition of women and LGBT+ rights is sometimes lauded as an achievement of the Pink Tide. However, as Elisabeth Jay Friedman and the contributors to Seeking Rights From the Left: Gender, Sexuality, and the Latin American Pink Tide make clear, the relationship between progressive gender and sexuality policies and the Left is not as clear and straightforward as some suggests. Friedman's book offers a more nuanced comparative perspective building on Mala Htun's (2003) and Htun and S. Laurel Weldon's (2010) framework for analyzing gender and sexuality policies. Seeking Rights from The Left shows that, despite advancements, Left-wing governments in Latin America "relied on heteropatriarchal relations of power" and engaged in "strategic trade-offs among gender and sexual rights" (p. 3), promoting maternalist and familist policies instead of transformative policies to achieve gender and sexuality justice. The contributors evaluate the Left's policies in diverse areas, including welfare, redistribution, and poverty; political representation; violence against women; and bodily autonomy and reproductive rights. Importantly, the book finds that there were important advancements in regards to poverty alleviation and women's political participation. Despite the significant increase in women's political participation, which surpassed 25% regionally, and in some countries reached 50% in national legislatures, Left governments frequently engaged in "Pinkwashing:" advancing (some) LGBT+ and women's rights to obscure blatant and broader violations of human rights – including those of women and LGBT+ folks. In addition, policies and perspective that challenge heterosexual and cisgender men's privilege –what Friedman calls 'countercultural' policies – not only did not significantly advance during the left turn but in some cases were reversed. What explains these variations? Seeking Rights from the Left finds that state institutionalization and alliances between the left and religious forces are key determinants in the types of gender and sexuality policies that governments adopt. But good will and strong institutions are not enough. Rather, the strength of women's, feminist, and LGBT+ movements, and their ability to make alliances among themselves and with state actors in women's policy agencies and anti-discrimination institutions are key for advancing the policies with the [End Page 243] most potential to undermine heteropatriarchy. Importantly, Seeking Rights from the Left shows that improvements in the descriptive representation – that is, increased numbers of women in politics – are not an indicator of a country's move toward significant and transformative policy changes in support of women and LGBT+ rights. Despite these limitations, there were some important transformations promoted by some of the governments of the Pink Tide. In the recognition and protection of women's and LGBT+ rights, Uruguay stands out as the country with the most significant progress. Despite few women in Congress, feminist and LGBT+ activists used a variety of mobilizational strategies and built alliances to secure protections for some rights, including abortion, affirmative action for trans folks, and marriage equality. Even in this more welcoming context, poverty-relief and social welfare policies still relied and entrenched traditional gender roles. The limits of the left turn are even more evident when looking at the most radical governments: Venezuela, Nicaragua, Ecuador, and Bolivia. Although all these countries made important advancements in reducing poverty and inequality, progress relied on the instrumentalization of women's organizations and the reproduction of maternalist and heteronormative views of the state and the family. In the two most extreme cases, Nicaragua and Ecuador, the Left turn not only failed to transform gender relations, but significantly reversed women's rights – despite international praise for (very limited) advancements in the protection...

Male privilege revisited: How men in female‐dominated occupations notice and actively reframe privilege

AbstractOur article aims at refocusing the debate in privilege studies from tackling the invisibility to challenging justifications of gender privilege. Focusing on instances in which men acknowledge that they receive preferential treatment, this study sheds light on how privilege is perceived and talked about in interviews with men in female‐dominated occupations. In contrast to existing literature on the invisibility of privilege to the privileged, our analysis shows that the privileging of men is indeed known to them. However, our interviewees then employ specific discursive strategies to actively reframe and thereby silence privilege. They either justify privilege as an individual achievement or as a natural advantage of male bodies. In our discussion, we show how these discursive reframings build on existing discourses on gendered bodies and neoliberal subjectivity. Based on our key argument that gendered privilege is not invisible, but it is acknowledged and then actively reframed and thereby silenced, we argue for expanding the focus of privilege studies: Instead of primarily investing in making privilege visible to those who have it, we need to challenge the discourses that allow for reframing and silencing it.

Straightjackets of Male Domination in Senior Positions: Revisiting Acker's ‘Ideal Worker’ and the Construction of the ‘Ideal Executive’

AbstractThis paper contributes to the on‐going debate on men's overrepresentation in executive positions. Drawing on semi‐structured interviews with male senior managers in two Australian organizations, this paper aims to problematize men's privilege in senior positions by uncovering the different forms of hegemonic masculinity that legitimize men as the ideal candidates for executive positions. Using Joan Acker's concept of the ‘ideal worker’ as a starting point, this paper aggregates these criteria to develop a new concept of the ‘ideal executive’. The model of the ‘ideal executive’ reveals how decision‐makers (mostly male) control executive position allocation, construct the barriers to entry and define the criteria for an ideal candidate for such a position. Candidates who desire to be considered for an executive position need to conform to this ‘ideal’, which has been influenced and shaped by male executives. Patriarchal power structures, particularly careerism and entrepreneurialism, are investigated with a focus on the ways in which they contribute to the construction of the ideal executive and consequently inhibit women's career progression into senior positions. We conclude that masculinities are now more sophisticated and encompass newer forms that account for changes in societal norms.

Men from the Lenses of Deepa Mehta in Fire and Water

Movie in this era has become one of the dominant modes of disseminating perceptions. Women and their issues are vital themes of women centric movies. Stereotypically, these movies display women and their position in patriarchal society. Displaying women and their issues in women centric movies is rationally expected but how men are displayed in such movies has not been given much consideration. Customarily men in such movies are presented negative which have negative impact on their audiences too. This article sets its attention on how men are seen from the lenses of women and shown in women-oriented movies. Deepa Mehta is selected to analyze how she has seen men through her lenses and represented them in Fire and Water. Qualitative research methodology is adopted where Deepa Mehta's Fire (1996) and Water (2005) are the primary data and other resources based on it are secondary. Fire is the story of two lesbian women and Water is about widowhood. Characters like Ashok, Jatin, Mundu, in Fire and Seth, Sadananda and Narayan in Water are studied and found that they are presented as the agents of the patriarchal society. Men are exhibited with all the set masculine traits as strong, brave, bold, intelligent, assertive, aggressive, savior, ruler, educated, handsome, smart, dynamic, powerful who can construct the society as they want. Sexually obsessed men in the movies represent the existing Indian patriarchal society. Abusing woman verbally, physically, mentally and sexually is considered as men's privilege. This justifies that Mehta is unable to deconstruct the notion of masculinity as presented by men directors. She also falls in the trap prescribed by patriarchy and for this she has to present men with all positive and masculine traits and women with negative feminine traits. This kind of representation of men has a large impact on the mass because of unintentional imitation.

Un falocentrismo sui géneris

Las leyes Identidad de Género, Matrimonio Igualitario y Reproducción Asistida, promulgadas en nuestro país en los últi- mos años, causaron una profunda trans- formación en las políticas de identidad, visibilidad y respeto por las diferencias en la Argentina. El nuevo estatuto legal del matrimonio, que reconoce la posibilidad de sexualidades y familiaridades fuera de la biología y la heterosexualidad obliga- toria, así como la libertad de elección del propio género, son una fuente de debates intelectuales a los cuales el psicoanálisis no ha escapado.En los desarrollos recientes sobre sexua- lidad humana, resuena con insistencia la crítica al falocentrismo del psicoanáli- sis, como si éste fuera un privilegio del hombre. Siempre se acusó al psicoanáli- sis de falocéntrico, pero en todo caso más bien se lo ha pensado como penecéntrico.¿Pero por qué el falo sería el mejor símbolo de lo sexual para los dos sexos? ¿Es por la visibilidad del pene? Lo que Lacan valoriza es que si el falo puede adoptar un valor simbólico lo es debido a la de- tumescencia y no a su imagen turgente.El auténtico desmantelamiento del falocentrismo no es oponerle identidades que lo reinscriban y se multipliquen en géneros, sino hacer comparecer la lógica del no-todo.

The Inclusive Leader, the Smart Strategist and the Forced Altruist: Subject Positions for Men as Gender Equality Partners

This article explores how men are conceptualised as partners in gender equality processes in organisations against the backdrop of a postfeminist sensibility. Drawing on interviews that formed part of organisational ethnographies, the article highlights three subject positions that men are encouraged to adopt: the inclusive leader, the smart strategist, and the forced altruist. All three subject positions entail the construction of men as disadvantaged through a focus on women. While theorists of postfeminism have shown how women are made responsible for their own success and failure with structural gender inequalities being disavowed, the opposite logic seems to operate for men; if men do not succeed, it is due to unequal gender structures that favour women. Alternative subject positions could focus on making men's privilege visible or on that men who support gender equality might accelerate their careers. The article also shows that gender equality is still seen as a women's issue rather than an issue that concerns both women and men.

“Opting out of that”: White feminism’s policing and disavowal of anti-racist critique in The Unbreakable Kimmy Schmidt

ABSTRACTThe episode of The Unbreakable Kimmy Schmidt titled “Kimmy Goes to a Play” is widely understood as Tina Fey's unapologetic response to anti-racist criticism of the show’s first season. By satirically vilifying Asian American protesters as intolerant of Titus, a Black queer man, for performing a one-person play about his former life as a geisha, the show hides problems of White American appropriation and advances the racial politics of the model minority stereotype. Using Titus as a stand-in for herself as a show creator, Fey argues for her right to unapologetically culturally appropriate in her racial humor. As such, the message of the episode is consistent with “White feminism,” which advances superficial, postracial anti-racism as an ideological shield while wielding it as a conservative rhetorical weapon to demand White women's access to the benefits of White men's privilege. This helps reveal the contradictions of White feminism that allows its adherents to believe themselves to be progressive while opting out of progressive anti-racism.

KEKERASAN DALAM RUMAH TANGGA (ANALISIS FAKTA SOSIAL BERBASIS KONSELING FEMINIS TERHADAP KETIMPANGAN GENDER)

Domestic violence (KDRT) is the most common violence of women in Indonesia. This occurs because of gender imbalances that differentiate women's and men's roles and rights in the community that places women in a lower status than men. The privilege of men as if they make women the property of men who are entitled to be treated arbitrarily, including by violence. The counseling theory approach that is considered relevant to domestic violence cases is feminist counseling. Concepts built in feminist theory use a system perspective, meaning that the process of counseling intervention is not only to individuals but the individual environment is given the treatment to ensure the solution of the root of the problem. The ability of counselors to empower individuals/communities within the victim's environment is a skill that must be sharpened by counselors who use feminist counseling. This theory is based on the principles of the personal is political, egalitarian relationship and the valuing perspective. The three concepts that become pillars of feminist counseling become an essential indicator in determining the ability of counselor in assisting women victims of domestic violence.

‘Pussy Panic’ and Glass Elevators: How Gender is Shaping the Field of Animal Studies

ABSTRACTThe ‘pussy panic’ of our title is a phrase that belongs to Susan Fraiman. It is a diagnosis, a lament, and a warning about how Animal Studies (AS) is currently torn between rising academic respectability bestowed through the ‘installation of Derrida as founding father’, and the neglect that this entails for AS’s deep roots in feminist scholarship going back decades, and across a number of disciplines. Finding that a ‘proximity to this feminized realm’ of ‘siding with animals’ can bring about a ‘pussy panic’ in male scholars, Fraiman draws a parallel between academic mainstreaming and the suppression of the ‘emotionally and politically engaged’ work of earlier feminist writers (93). Inspired by Fraiman’s reading and her sense of a lingering pussy panic in the field of AS, we were interested to inquire whether or not the academic legitimacy the field deserves has also brought with it a privileging of men’s voices as it has developed over the years. We conducted a large, broad-ranging international survey of AS scholars. From that larger survey, the issue of gender stood out and enabled us to investigate Fraiman’s observations further. Our data lend support to the idea that ‘pussy panic’ has indeed shaped the direction of the field so far.

WORLD WAR I AND THE PARADOX OF WILSONIANISM

One hundred years ago, on April 6, 1917, President Woodrow Wilson led the United States into the First World War. Four days earlier, in his war message to Congress, he gave his rationale for declaring war against Imperial Germany and for creating a new world order. He now viewed German submarine attacks against neutral as well as belligerent shipping as a threat to the whole world, not just the United States. “The present German submarine warfare against commerce is a warfare against mankind,” he claimed. “It is a war against all nations.” He now believed that Germany had violated the moral standards that “citizens of civilized states” should uphold. The president explained: “We are at the beginning of an age in which it will be insisted that the same standards of conduct and responsibility for wrong done shall be observed among nations and their governments that are observed among the individual citizens of civilized states.” He focused on protecting democracy against the German regime of Kaiser Wilhelm II. “A steadfast concert for peace,” he said, “can never be maintained except by a partnership of democratic nations. No autocratic government could be trusted to keep faith within it or observe its covenants.” Wilson called on Congress to vote for war not just because Imperial Germany had sunk three American ships, but for the larger purpose of a new world order. He affirmed: “We are glad, now that we see the facts with no veil of false pretense about them, to fight thus for the ultimate peace of the world and for the liberation of its peoples, the German peoples included: for the rights of nations great and small and the privilege of men everywhere to choose their way of life and of obedience. The world must be made safe for democracy. Its peace must be planted upon the tested foundation of political liberty.”

Prophets of Progress: Authority in the Scientific Projections and Religious Realizations of the Great Eastern Steamship.

Naval architect John Scott Russell heralded the Great Eastern steamship as a beacon of modern science and used it to promote his own approaches to shipbuilding among Britain's science elites. While Russell defined the project through a rhetoric of science, to popular audiences the ship was analogous to biblical teachings, embodying profound moral lessons. This article places Russell's projections within this wider cultural context of religious interpretation and argues that in Victorian Britain the right to define the meaning of engineering spectacles was not the exclusive privilege of men of science, but open to broader cultural understandings. Religious, as much as scientific, values shaped social constructions of the project.

The Question of Feminism in Gender Mainstreaming—A Case of Non-conflict in Local Politics

This article discusses gender equality and how and why a gender mainstreaming strategy avoids the question of gender conflict. The making of gender-equality work is studied by investigating how feminism is talked about and rejected in a specific gender mainstreaming project in the municipality of Örebro, Sweden. Drawing upon the theoretical concepts of hegemony and discourse, the focus is on the silences—the unspoken questions and problems—surrounding the project. I examine how the exclusion of feminism and conflict is articulated when gender mainstreaming is introduced as a new way of doing gender-equality work in the municipality. The struggles identified show that feminism is rejected because it is seen as being in opposition to (1) professionalism and (2) legitimate political issues. I conclude that within the local discourse of gender mainstreaming there is a notion that this form of gender-equality work ought to be performed without harmful or threatening gender conflicts. This means that the strategy of gender mainstreaming constitutes a short-cut to bypass controversial problems like equal treatment, special efforts for women, and men's privileges in gender-equality work.

POEZIJA SILVIJE PLAT U OKVIRIMA DRUGOG TALASA FEMINIZMA

U relativno kratkoj ali plodnoj karijeri Silvija Plat stvorila je, a po njoj osta- la i zapamćena, kompleksnu, gotovo mističnu poeziju koja je dobila notu univerzalnosti među čitaocima savremenog doba. Njene pjesme, koje su pisane strastvenim, bogatim i pomalo haotič- nim stilom, govore o smrti, usamljenosti, strasti, majčinstvu, samoobnavljanju, sebičnosti i bolu. Platova se bavila pisanjem u jednoj kulturi koja je pružala manje mogućnosti za žene pisce nego za muškarce. Žene su morale dosegnuti bar izvjestan stepen jednakosti s muškarcima da bi uopće mogle isticati sopstvenu različitost u odnosu na njih, kao nešto pozitivno. Silvija Plat je, prema mišljenju kritike, došla u fokus drugog talasa feminizma, koji je insistirao na preobražaju patrijarhalne i andocentrične socijalne hijerarhije u zajednicu ravno- pravnih individua. Ova pesnikinja je svojim poetskim stvaralaštvom predstavljala avangardu i paradigmu američkim ženama jer je nastojala da sebe kao takozvani „drugi pol“ upiše u stranice književne istorije, koja je oduvijek bila privilegija muškaraca. Kada se govori o njenom stvaralaštvu, govo- ri se zapravo o neprikosnovenosti „ženske kreativnosti“ izražene „ženskim pismom“, želji za samoobnavljanjem, odbijanjem žene da predstavlja žrtvu, objekat i neizbježni „dodatak“ patrijar- halnoj shemi. Upravo zato kad u svojoj poeziji Silvija Plat govori o položaju žene u muškom svijetu, o identitetu žene, o različitosti svog pola, o pravu na svoj jezik, o andocentričnoj osnovi književnosti, ona želi i traži promjenu.

THOU SHOULD SUBMIT TO YOUR HUSBAND: GENDER-ROLE IDEOLOGY OF CHURCH LEADERS IN INDONESIA

Patriarchal culture has infiltrated many social, psychological, and historical aspects of Indonesian societies, including religious life. This study focuses on gender-role ideology of church leaders in Surabaya, Indonesia. As the second largest religion in Indonesia, Christian teachings inf luence 9.5% (or more than 19 million people)of Indonesian population. In this study, eight leaders of eight churches in Surabaya are involved in semi structured interviews, in order to reveal various aspects of their gender-role ideology. The member of these churches range from 1,000 to 17,000 people. The total number of people committed in these churches exceeds 30,000 people. The results show that most of the leaders believe in moderately egalitarian gender-role ideology. The most egalitarian aspects are privilege of man and household utility, while the mos t traditional are primacy of husband as breadwinner. The strongest traditional view – which is often overlooked by gender theories – is regarding the preference of male leadership both in spiritual, church, and family context. This is due to a Bible verse, Ephesians 5:22 – the most frequently cited verse by these church leaders in explaining male -female relationship – which explicitly states: “Wives, submit to your husbands as to the Lord”. Although there are feminist interpretations on that verse, they are not known by most of these leaders. Feminist theology is still aminority approach in interpreting Bible among churches in Indonesia. The implications of these findings are discussed.

Great White High Hopes: Race, Masculinity, and the 1993 Philadelphia Phillies

Damn, Phillies are white. The whitest team in baseball. Name another team whose four best are white; whose first six hitters are white; that fields eight white when facing righty? The black are part-timers and backups who know their places. Philadelphia Magazine's Bruce Buschel while watching 1993 World Series. Quoted in Richard Orodenker, ed. The Phillies Reader, 290. In 2008, as I watched my beloved Phillies win World Series for only second time in their 125-year history, of color like Ryan Howard, Jimmy Rollins, and Shane Victorino held starring roles as they helped lead team to victory. Today, Ryan Howard jerseys blanket Citizens Bank Park, Jimmy Rollins serves as vocal leader, and Shane Victorino bobbleheads are given out to fans. But in 1993, in an era when black like Ken Griffey Jr. graced video games, Phillies often fielded an entirely white starting lineup (depending on platoon that day). As Dave Zirin points out, by 1960s a substantial portion of America's finest baseball, football, and basketball players were black. (1) Moreover, during turbulent time when politicians in 1992 presidential elections were debating merits of culture wars, many white males felt displaced and attacked as challenges to their privileged position came from gains in feminism, minority and gay rights movements, and from decline in power of neoconservatives with election of President Clinton. (2) For male patriarchy, the most striking feature of present moment in gender order of rich countries, is open challenge to men's privileges made by feminism. (3) During 1970s and 1980s, many white males, having been privileged group for much of history, joined men's movements in response to gains of feminists and minorities. (4) Susan Faludi argues that conservative advocates were so much defending prevailing order as resurrecting an outmoded or imagined one. (5) Much of country's beliefs were changing or at least being challenged. Yet in 1993 Philadelphia, Phillies were portrayed as overwhelmingly white. Players of color made up half of platooned position at second base, left field, and right field, while David West brought up tail end of pitching rotation. Although Phillies first baseman John Kruk stressed that there were no racial problems or cliques on team, one has to wonder how truthful that statement was, as an inordinate number of on team were white. (6) In multiple instances, and media discussed important role of area of locker room inhabited by Kruk, Lenny Dykstra, Pete Incaviglia, Dave Hollins, Darren Daulton, and Mitch Williams (known by name Macho Row, and alternately Ghetto). (7) Despite claims that race did not matter, every member of Ghetto was white. They were leaders, spokesmen, and stars. Whether Phillies and Philadelphia media were actually unaware of whiteness of team or just ignored it, both used great deal of racially coded rhetoric emblematic of hegemonic, white masculinity. Analysis of interviews in book More Than Beards, Bellies, and Biceps and documentary High Hopes, both produced by Philadelphia Phillies, reveals that 1993 Philadelphia Phillies represented hegemonic, white masculinity during an era of social change and perceived attack on values and traditions of white, American males. (8) Within Philadelphia, largely white baseball team holds significant meaning. While minorities make up over half of population, there have been few black superstars on Philadelphia's teams. (9) Historically, Philadelphia baseball teams and their fans have had sordid and regrettable reputation regarding racial equality and acceptance. While Philadelphia fielded many Negro League teams, most were owned and operated by white men. …

Law and the borders of belonging in the long nineteenth century United States

For more than a generation, historians and legal scholars have documented inequalities at the heart of American law and daily life and exposed inconsistencies in the generic category of 'American citizenship'. Welke draws on that wealth of historical, legal, and theoretical scholarship to offer a new paradigm of liberal selfhood and citizenship from the founding of the United States through the 1920s. Law and the Borders of Belonging in the Long Nineteenth Century United States questions understanding this period through a progressive narrative of expanding rights, revealing that it was characterized instead by a sustained commitment to borders of belonging of liberal selfhood, citizenship, and nation in which able white men's privilege depended on the subject status of disabled persons, racialized others, and women. Welke's conclusions pose challenging questions about the modern liberal democratic state that extend well beyond the temporal and geographic boundaries of the long-nineteenth-century United States.

Tackling femininity: The heterosexual paradigm and women's soccer in South Africa

Sport is a social institution that perpetuates gendered ideologies in the wider society through appealing to discourses of the naturalness of men's privilege and domination in society. Heteronormativity regulates the roles, behaviours, appearances and sexualities of, and relationships between and among, women and men. Moreover, heteronormative discourses normalise a particular relationship between sex, gender and sexuality that posits woman/feminine/heterosexual (and man/masculine/heterosexual) as a natural order from which variance is considered a punishable deviance. This paper outlines the effects of heteronormative discourses in the lives of women footballers in South Africa, through drawing on interviews with a wide range of women footballers. The paper shows how heteronormative discourses nurture homophobic attitudes that serve to regulate the appearances and performances of South African women.