Maybe at this point I equate femaleness with being radical.
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Yet you've written so much about femaleness and your love of vaginas.
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"Enheduanna's writing is a poetic description of the full range of femaleness," she writes.
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The gender crisis even then, "Bernhardt/Hamlet" suggests, was not about femaleness but maleness.
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It isn't marketed specifically to boys or girls using stereotypical markings of maleness or femaleness.
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However, both organizations reserved the right examine athletes if someone were to "challenge" their femaleness.
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She thinks over-emphasizing femaleness "strengthens the patriarchy" and can isolate men from the feminist movement.
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Babies or no babies, Darlene and Helen are bad actors whose femaleness won't undermine their antagonistic performances.
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Dove's "Real Beauty" advertising campaign, which show the bodies of women who conform to conservative notions of femaleness.
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Today I don't really see myself as a trans guy, but I'm not super connected to femaleness either.
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I wanted to escape the fate of femaleness in the only way I could: by sleight of hand.
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I drew the obvious conclusion: Femaleness wasn't for me, despite what I saw as the misfortune of my birth.
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I was born in the country of femaleness — I grew up there, immersed in its customs and its rituals.
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But the other side of that, it seems, is that there is a very real masculine fear of femaleness.
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Trump goes after anyone's perceived weakness, and it's clear that, for women, he believes femaleness itself is a failing.
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"[Pantsuits] hid [a woman's] femininity—and by that I mean their femaleness—because it is a serious liability," she says.
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Defining femaleness on a sliding scale means that trans women, as well as intersex athletes, can qualify after hormone therapy.
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There's the Meat Is For Pussies recipe book, the subtext of which being that femaleness is inherently shameful and weak.
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Many of them suggest that casting experience as an intersection of super-abstract social identities, such as "femaleness" and "blackness," elides historical specificity.
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My expectations proved largely incorrect; much of the work achieves a surprising positivity through rebellion, finding ways to subvert societal baggage tied to femaleness.
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It must be said that, like many conversations about femaleness, discussions around being childfree have often centered around white, middle- or upper-class women.
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Heath wrote that some of Jordan's fans (their black femaleness implied but not explicit) were apparently "almost universally hostile to the idea" of such an association.
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Putting it on for the first time since I threw away my razor, I realized that while my femaleness shouldn't dictate my body hair, my femininity was separate.
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If you were to experience your own femaleness in its pure unmediated state, then you would just be completely flattened out and overwhelmed by the force of experience.
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This time around, the pair have turned their eye to a vision where the future is female–or at least, depending on whatever your idea of femaleness is.
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By that point, deep in the show, the actors' femaleness had ceased to register; the audience had long since accepted them as male characters, from Harriet Walter's Prospero on down.
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"Our basic survival in the 1970s depends on our ability to define the femaleness of experience and establish a feminist intellectual foundation which can withstand economic adversity," she told the crowd.
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And while the nostalgia was indeed phenomenal fun, the film's feminist undertones and modern takes on femaleness played no small part in allowing it to take a bite out of audiences.
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An untold number of women competing at the lower levels of sport met a similar fate, or else abandoned competition altogether based on fears that they might not meet the standards for femaleness.
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This isn't a criticism of Murakami so much as an observation of the literary culture we're all working with: Femaleness is seen as an additional ingredient, something extra and inessential to the real condition of humanity.
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Directed by Scott Ellis ("Kiss Me, Kate"), it got largely enthusiastic reviews in Chicago last fall, though some sensed a cringe factor in a plot about a self-centered man feigning femaleness to nab a woman's role.
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Exactly how this happened is not clear, but a combination of environmental insults and anatomical over-regulation seems to have made women give up on the project of feminism — and the fact of femaleness — in a universal #NotMe moment.
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" I recently met with her in Washington Square Park to chat about her first book Females, which springs from an unsurprisingly audacious conceit: "Femaleness is not an anatomical or genetic characteristic of an organism, but rather a universal existential condition.
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Women's perceived inadequacies on the pitch are often regarded as being the result of some sort of inherently weak femaleness, ignoring the historical and social context in which they have either been strongly discouraged or banned outright from taking part.
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They may engage in risky sex to shore up their sense of femaleness, she says, in response to remarks or situations that threaten that sense, for example being treated in anti-HIV programmes designed for gay men—or excluded from women-only spaces.
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One important reason is that those theoretical advances that Joan Hoff Wilson called for in her address at the West Coast Women's Studies conference—"to define the femaleness of experience and establish a feminist intellectual foundation which can withstand economic adversity"—actually happened.
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By providing a place where women are celebrated for the things that might be a hindrance in Silicon Valley—their femaleness, their Asianness, and yes, maybe also their beauty—MAG organizers believe they are cultivating a cohort that is empowered to break into leadership.
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Her expression, however, is not confrontational but knowing, even slightly mocking — an acknowledgment that the portrait is not predicated on the voyeuristic gaze of her male viewers, but is the subject of a mature woman's experience of her own body and ultimately an exaltation of femaleness.
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It emerged out the shattered remnants of the 1960s New Left, a paranoid faction of American 1970s radical feminism that the historian Alice Echols termed "cultural feminism" to distinguish it, and its wounded attachment to the suffering-based femaleness it purports to celebrate, from other strands of women's liberation.
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This finely cast production's heightened, sometimes hallucinatory feel (aided by Megan Lang's lighting and Kathy Ruvuna's sound design) is of a piece with the logical insanity of the world these students inhabit, where blackness and femaleness are enduringly alien to white men like TJ, with his sorghum-sweet accent and entrenched entitlement.
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It's a heavy but enlightening read, with a strong focus on the power of femaleness in the face of the destructive and specifically male forces that feel prevalent in the world right now, and can be seen in full below: In the powerful piece, she namechecks Trump, religion, and solid binaries as destructive forces in the world, instead highlighting the creative power of women and the feminine as positive influences on the world.
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In The Whole Woman, Greer argued that, while sex is a biological given, gender roles are cultural constructs. Femininity is not femaleness. "Genuine femaleness remains grotesque to the point of obscenity", she wrote. Girls and women are taught femininity—learning to speak softly, wear certain clothes, remove body hair to please men, and so on—a process of conditioning that begins at birth and continues throughout the entire life span.
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Some species, such as fruit flies, use the presence of two X chromosomes to determine femaleness. Species that use the number of Xs to determine sex are nonviable with an extra X chromosome.
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She explained that traditional sexism is "the belief that maleness and masculinity are superior to femaleness and femininity," and oppositional sexism is "the belief that female and male are rigid, mutually exclusive categories." Transmisogyny is a central concept in transfeminism and is commonly referenced in intersectional feminist theory. That trans women's femaleness (rather than only their femininity) is a source of transmisogyny is denied by certain radical feminists, who state that trans women are not female.Jeffreys, Sheila (2014) Gender Hurts, Routledge, , page 8.
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The album also featured Pretenders' first power ballad: "Hymn to Her", a paean to femaleness written by Hynde's former schoolfriend Meg Keene. The band also recorded a Carlos Alomar song, "Light of the Moon".
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Her endorsement has now been deleted from the UM website. UM practices an unproven technique on women called "Deeper Femaleness" claiming it is "great for rape recovery". It involves the "hands-on esoteric healing" of a woman’s abdomen and pubic area and manipulation of the woman's pubic bone.
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In low concentrations, auxin can inhibit ethylene formation and transport of precursor in plants; however, high concentrations can induce the synthesis of ethylene. Therefore, the high concentration can induce femaleness of flowers in some species. Auxin inhibits abscission prior to the formation of the abscission layer, and thus inhibits senescence of leaves.
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According to Levy, there are two strategies a Female Chauvinist Pig (FCP) employs to "deal with her femaleness."Levy 2005, p. 107. In the first strategy, an FCP distinguishes herself from women whom she deems excessively feminine ("girly-girls"), while simultaneously objectifying such women (e.g., going to strip clubs, reading Playboy, and talking about porn stars).
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It was disseminated in the media worldwide, and soon entered the vernacular. ... gender identity is your own sense or conviction of maleness or femaleness." Handbook of the Psychology of Women and Gender (2004, ), p. 102: "Gender identity was introduced into the professional lexicon by Hooker and Stoller almost simultaneously in the early 1960s (see Money, 1985).
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Freud identified as the central theme of the phallic stage a state of mind in which "maleness exists, but not femaleness. The antithesis here is between having a male genital and being castrated".Sigmund Freud, On Sexuality (PFL 7) p. 312 He believed that the mind-set was shared both by little boys and little girlsOn Sexuality, pp.
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Although appropriations of "femaleness" are necessary in the production of the Jewish male "Ideal", strong gender biases are associated with both the blood of circumcision (which is associated with power) and the blood of childbirth (associated with impurity). Rapoport's project addressed the question of a reversal of female penis envy, that is, how do men cope with the envy of birthing and nurturing? Her main goal was to provide an explanation for male "coping mechanisms" as related to male appropriations of "femaleness," under Talmudic Law in the year 400 CE. A secondary theme was the developing metaphor of the morphology of the Olive Tree for which the Lord named Israel. During interactive interruptions in the narrative, Olive Oyl, wife of macho Popeye, provided the feminist voice which objected to the gender imbalance of the material.
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Anna Simon discussed in 2005 the importance of changing the dialogue surrounding female sexuality. The goddess movement and its members encourage finding power in femaleness, that one does not have to be masculine to be powerful, and that there is an innate strength in being female that all women and woman-aligned people should be able to feel comfortable in portraying.
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The invented biology reflects and exemplifies, according to Parker, the opposing but united dualities of Taoism such as light and darkness, maleness and femaleness, yin and yang. So too do the opposed characters of Genly Ai with his carefully objective reports, and of Estraven with his or her highly personal diary, as the story unfolds, illuminating humanity through adventure and science fiction strangeness.
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Their efforts were met with mixed reactions during that decade, when very thin models, such as Twiggy, became fashionable. Some feminists, such as Gloria Steinem and Jane Fonda, believed that removing traits of "femaleness," such as feminine curves, was necessary for admittance to a male-dominated society. Susie Orbach's Fat is a Feminist Issue, widely considered to be the first fat feminist book, was published in 1978.
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Not only was the depiction of Roma important to Rome but also women living in the society. Roma's 'femaleness' showed that she was a consort to the emperor and protector of the Roman people. This is shown through her revealed breasts which signified her virtue. Lillian Joyce, wrote Roma and the Virtuous Beast where she mentioned that throughout Rome, Roma has been depicted with revealed breasts.
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About major themes in her work, Semmel states, "While my work developed through series, the connecting thread across decades is a single perspective: being inside the experience of femaleness and taking possession of it culturally." Though Semmel has created many different series throughout her career, the majority of her oeuvre features themes of sexuality, the body, intimacy and self-exploration both physically and psychologically.
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On 12 July 2018, iHeart Radio Canada premiered the music video directed and conceived by Bahmad. Using the cosmetic product (lipstick) as a symbol of femaleness, Bahmad questions the paradigms of gender expression. On June 28, 2019, he released the single "H.E.N.N.A.", addressing the challenges of growing up as a millennial in a Muslim family, and the broader generational gap in North-African and Middle-Eastern societies.
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She advised Japanese young women to question femininity or onnarashisa and masculinity or otokorashisa in her work The Myth of Femaleness. She was also particularly interested in how Japanese honorifics influence power politics. In addition to Aoki's interest in Japanese society, she was committed to a feminist analysis of artistic productions, including two works on Beethoven as well as research on indigenous peoples, such as the Hopi in Southwestern U.S.
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In an interview with The Seattle Times, Naylor explained that "the underlying theme [of Bailey's Cafe] is how people define femaleness and female sexuality, how women have been cast in sexual roles since Eve." Thus, the guests at Eve's boarding house do not fit the "easy sexual labels" used to control women's bodies.Berson. Misha. "Naylor's Made It – Noted Novelist Passes Apprenticeship With Colorful Bailey's Cafe." The Seattle Times.
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This attitude towards the environment is reflected in the way the movement view the concepts of femaleness, the deity, and politics. In comparison with the traditional theology where God is placed at the top of the hierarchical system, ruling over man and nature, the movement maintains that humanity and divinity must not be distinguished from nature or that earth is the body of the goddess and all beings are interconnected in the web of life.
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The main focus of feminist language reform is to acknowledge the often unconscious ways that language both silences and emphasizes gender in negative ways. In some languages it is clear with gendered nouns how some words are gendered to associate those words with maleness of femaleness. Feminist philosophers argue that English, a non gendered language, still has the need for language reform. Previous language reform attempts to avoid sexist words or phrases were addressed in a symptomatic manner.
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Cultural feminism, the view that there is a "female nature" or "female essence", attempts to revalue and redefine attributes ascribed to femaleness. It is also used to describe theories that commend innate differences between women and men. Cultural feminism diverged from radical feminism, when some radical feminists rejected the previous feminist and patriarchal notion that feminine traits are undesirable and returned to an essentialist view of gender differences in which they regard female traits as superior.
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Non-human mammals use several genes on the Y chromosome. Not all male-specific genes are located on the Y chromosome. Platypus, a monotreme, use five pairs of different XY chromosomes with six groups of male-linked genes, AMH being the master switch. Other species (including most Drosophila species) use the presence of two X chromosomes to determine femaleness: one X chromosome gives putative maleness, but the presence of Y chromosome genes is required for normal male development.
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In 1989, she established the acclaimed NYC political performance troupe Circus Amok. She was also a focus of Tami Gold's documentary Juggling Gender, an exploratory piece addressing themes of androgyny, gender classification and identification, feminism, and femaleness through a singular focal character, Jennifer Miller herself. Circus Amok has been the subject of numerous documentary films. Miller is widely recognized for her work and is the recipient of awards including the Obie, Bessie, BAX 10, and, most recently, the Ethyl Eichelberger Award.
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Feminist language philosophers argue that these words participate in making women invisible by having them being used to refer to men and also women. The fact that the pronouns or words for the male gender can be also used to refer to the female gender shows how maleness is dominant and femaleness is subjugated. Feminist language theory also focuses on when words or phrases emphasize a break in gender norms. Clear examples of this are words like lady doctor or manageress.
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Aristotle on woman The system worked as follows. The father's semen and the mother's menses encode their parental characteristics. The model is partly asymmetric, as only the father's movements define the form or eidos of the human species, while the movements of both the father's and the mother's fluids define features other than the form, such as the father's eye colour or the mother's nose shape. The theory has some symmetry, as semen movements carry maleness while the menses carry femaleness.
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Rita Gross states, that the view of Parvati only as ideal wife and mother is incomplete symbolism of the power of the feminine in the mythology of India. Parvati, along with other goddesses, are involved with the broad range of culturally valued goals and activities. Her connection with motherhood and female sexuality does not confine the feminine or exhaust their significance and activities in Hindu literature. She is balanced by Durga, who is strong and capable without compromising her femaleness.
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UM operates 'esoteric breast massage' (EBM) programs for women with breast cancer as well as 'breast cancer care retreats' at the cost of $60 per head. Stated by the group to be administered only by women, EBM has been promoted to "cure or prevent breast cancer" by rekindling femaleness. This was described as "irresponsible, dangerous and misleading" by Matthew Lam, research director of Breakthrough Breast Cancer. NSW Cancer Council CEO Andrew Penman said there was no medical evidence massage could prevent breast cancer.
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In a parody of the fembots from The Bionic Woman, attractive, blonde fembots in alluring baby-doll nightgowns were used as a lure for the fictional agent Austin Powers in the movie Austin Powers: International Man of Mystery. The film's sequels had cameo appearances of characters revealed as fembots. Jack Halberstam writes that these gynoids inform the viewer that femaleness does not indicate naturalness, and their exaggerated femininity and sexuality is used in a similar way to the title character's exaggerated masculinity, lampooning stereotypes.
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Julia Serano defines misogyny as not only hatred of women per se, but the "tendency to dismiss and deride femaleness and femininity." In this view, misogyny also causes homophobia against gay men because gay men are stereotyped as feminine and weak; misogyny likewise causes anxiety among straight men that they will be seen as unmanly. Serano's book Whipping Girl argues that most anti-trans sentiment directed at trans women should be understood as misogyny. By embracing femininity, the book argues, trans women cast doubt on the superiority of masculinity.
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Preston, Joshua. "Allan Spear and the Minnesota Human Rights Act." Minnesota History 65 (2016): 76-87. The Minnesota Human Rights Act uses the following definition with regards to the phrase "sexual orientation"; "Sexual orientation" means having or being perceived as having an emotional, physical, or sexual attachment to another person without regard to the sex of that person or having or being perceived as having an orientation for such attachment, or having or being perceived as having a self-image or identity not traditionally associated with one's biological maleness or femaleness.
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The fact that Clarinda, probably a woman, composed and even published poetry despite widespread disdain for female writers in colonial Spanish America is typically depicted by feminist critics as a story of personal triumph via autodidacticism. Feminist critics have also endeavored to solidify the interpretation of Discourse in Praise of Poetry as a distinctly female voice, despite the puzzle of Clarinda's true identity. The evidence most commonly put forward in defense of Clarinda's femaleness are the notes that accompany the poem in its first publication (described above).See Chang-Rodríguez ("Gendered") 279.
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The book extensively discusses transmisogyny, which is misogyny toward trans women. Serano also explores trans-objectification, trans-fascimilation, trans-sexualization, trans-interrogation, trans-erasure, trans-exclusion, and trans-mystification. She argues that sexism in Western culture is a twofold phenomenon, comprising traditional sexism (“the belief that maleness and masculinity are superior to femaleness and femininity”) and oppositional sexism, “the belief that female and male are rigid, mutually exclusive categories”. Serano coins the term effemimania to describe the societal obsession with male and trans expressions of femininity—an obsession that she claims is rooted in transmisogyny.
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Raphael, Melissa (April 1998). "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities", Nova Religion, Vol. 1, No. 2, Pages 198–215 (abstract can be found on "This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities. While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot".
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Some feminists criticize the concept of marianismo, suggesting that it simply legitimizes the social conditions of women in Latin America by making it seem valid and normal. They also note that marianismo is often presented as everything machismo is not; therefore femaleness is put into “the realm of passivity, chastity, and self-sacrifice”.De La Torre, Miguel A. Hispanic American Religious Cultures. Santa Barbara, Calif: ABC-CLIO, 2009. They argue marianismo suggests that if a woman has a job outside of the home, her virtues and her husband’s machismo are put into question.
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Orthodox Jewish religious authorities assert that gender is an innate and eternal category which is based on verses in the Book of Genesis about Adam and Eve and the creation of maleness and femaleness. The removal of genital organs is forbidden on the basis of the prohibition against "anything which is mauled, crushed, torn or cut" (Lev. 22:24). A further prohibition in Deut. 22:5, proscribes not only cross-dressing but any action uniquely identified with the opposite sex, and this would also apply to an operation to transform sexual characteristics.
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Ettinger is a theoretician who proposed an ontology of string-like subject-subject (trans-subjective) and subject-object (transjective) transmissivity for a rethinking of the human subject. Working at the intersections of human subjectivity, feminine sexuality, maternal subjectivity, psychoanalysis, art and aesthetics, she contributed to psychoanalysis the idea of a feminine-maternal sphere, function, and structure with its symbolic and imaginary dimensions based on femaleness in the real (womb). This dimension, as symbolic, contributes to ethical thinking about human responsibility to one another and to the world. She is a senior clinical psychologist, and a practising psychoanalyst.
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Richard Lippa writes in Gender, Nature and Nurture that "Some researchers have argued that the word sex should be used to refer to (biological differences), whereas the word gender should be used to refer to (cultural differences). However, it is not at all clear the degree to which the differences between males and females are due to biological factors versus learned and cultural factors. Furthermore, indiscriminate use of the word gender tends to obscure the distinction between two different topics: (a) differences between males and females, and (b) individual differences in maleness and femaleness that occur within each sex."Lippa, R. (2005).
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In this case, the standard model (sex/gender distinction) is seen as incorrect with regard to its notion that there are only two sexes, male and female. This is because "complete maleness and complete femaleness represent the extreme ends of a spectrum of possible body types."Fausto-Sterling, Anne "Of Gender and Genitals" from Sexing the body: gender politics and the construction of sexuality New York, NY: Basic Books, 2000, [Chapter 3, pp. 44-77]. In other words, Fausto-Sterling argues that there are multitudes of sexes in between the two extremes of male and female.
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Most Fraxinus species are dioecious, having male and female flowers on separate plants but sex in ash is expressed as a continuum between male and female individuals, dominated by unisexual trees. With age, ash may change their sexual function from predominantly male and hermaphrodite towards femaleness;Gender variation in ash (Fraxinus excelsior L.) Pierre Binggeli & James Power (1991) if grown as an ornamental and both sexes are present, ashes can cause a considerable litter problem with their seeds. Rowans or mountain ashes have leaves and buds superficially similar to those of true ashes, but belong to the unrelated genus Sorbus in the rose family.
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His father was considered an agbala—a word that refers to a man without title, but is also synonymous with 'woman'. Thus, Okonkwo not only regrets his father's lack of success, but attributes it to a lack of masculinity. Okonkwo's feminization of all things lacking success or power is a common theme throughout the novel. His obsession with maleness is fueled by an intense fear of femaleness, which he expresses through physical and verbal abuse of his wives, his violence towards his community, his constant worry that his son Nwoye is not manly enough, and his wish that his daughter Ezinma had been born a boy.
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The father's semen and the mother's menses have movements that encode their parental characteristics. The model is partly asymmetric, as only the father's movements define the form or eidos of the species, while the movements of both the father's and the mother's uniform parts define features other than the form, such as the father's eye colour or the mother's nose shape. Aristotle's theory has some symmetry, as semen movements carry maleness while the menses carry femaleness. If the semen is hot enough to overpower the cold menses, the child will be a boy; but if it is too cold to do this, the child will be a girl.
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Through Adams' analysis, a female-gendered pronoun becomes an indicator of the oppressed, "representing the violated victim of male violence". Thus, women and animals are linked through "a shared and co-constitutive mechanism of oppression that manifests linguistically, particularly through metaphor". In addition, Adams indicates that people exploits animals' "femaleness" through the consumption of female animals such as hens and cows as well as their by- products such as eggs and dairy. In the meat industry, slaughters are told not to slaughter female animals "in the advanced stage of pregnancy" because "the physiological condition of the female is disturbed and the flesh is not normal".
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Males and females statistically differ in some aspects of their brains, as men on average have larger (between 8% and 13%) brains, but there are areas of the brain which appear not to be sexually differentiated at all. Some scholars describe human brain variation not as two distinct categories, but as occupying a place on a maleness-femaleness continuum. In birds, hypotheses of male-female brain sex differences have been challenged by recent findings that differences between groups can be at least partially explained by the individual's dominance rank. Furthermore, the behavioral causes of brain sex differences have been enumerated in studies of sex differences between different mating systems.
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Spurred by the perception that women were not treated equitably in many religions, some women turned to a Female Deity as more in tune with their spiritual needs. Education in the Arts became a vehicle for the study of humanitarian philosophers like David Hume at that time. A unifying theme of this diverse movement is the femaleness of Deity (as opposed and contrasted to a patriarchal God). Goddess beliefs take many forms: some people in the Goddess movement recognize multiple goddesses, some also include gods, while others honour what they refer to as "the Goddess," which is not necessarily seen as monotheistic, but is often understood to be an inclusive, encompassing term incorporating many goddesses in many different cultures.
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The Edwardian scholar G.H. Doble found it hard to accept that a woman could have traveled so far or founded so many settlements, and therefore she "quite may well have been a man." He believed that the journeyings were more in character with male saints from this period, a sentiment which was shared by the scholar Alban Butler, who believed a number of female saints had actually been men. This view has been challenged by scholars such as Jane Cartwright, who states that this is indicative of a school of thought in which male saints are much more likely to be real historical figures than female saints, and that maleness alone is greater evidence of historicity than femaleness.
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Deleuze went on to publish a book dedicated to Foucault's thought in 1988 under the title Foucault. Foucault's discussions of the relationship between power and knowledge has influenced postcolonial critiques in explaining the discursive formation of colonialism, particularly in Edward Said's work Orientalism. Foucault's work has been compared to that of Erving Goffman by the sociologist Michael Hviid Jacobsen and Soren Kristiansen, who list Goffman as an influence on Foucault. Foucault's writings, particularly The History of Sexuality, have also been very influential in feminist philosophy and queer theory, particularly the work of the major Feminist scholar Judith Butler due to his theories regarding the genealogy of maleness and femaleness, power, sexuality, and bodies.
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These examples of deadly women commit crimes inside and outside the narrative of the films. As a consistent narrative trait in film noir, there are flashbacks embedded in the storyline, so as to signal towards the presence of a larger story outside of the feature film, an association with reality. As Karen Hollinger describes in “Film Noir, Voice-Over and the Femme Fatale,” women in film noir are subjected to the psychoanalytic perspective of the male, which forces a consistent attempt to try and interpret the meaning of femaleness, from the point of view of the phallus, which is deemed a problematic perspective, since it speaks for a silenced demographic by popular culture and media.
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The first full, factual account of Artemisia's life, The Image of the Female Hero in Italian Baroque Art, was published in 1989 by Mary Garrard, a feminist art historian. She then published a second, smaller book entitled Artemisia Gentileschi around 1622: The Shaping and Reshaping of an Artistic Identity in 2001 that explored the artist's work and identity. Garrard noted that analysis of Artemisia's oeuvre lacks focus and stable categorization outside of "woman", although Garrard questions whether femaleness is a legitimate category by which to judge her art at all. Artemisia is known for her portrayals of subjects from the Power of Women group, for example her versions of Judith Slaying Holofernes.
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Benedictine Sebastian Moore, a controversial Catholic moral theologian who often criticizes some Catholic teachings, expresses his disagreement openly with the Theology of the Body. Moore criticizes what he regards as a lack of connection to real people in their real lives. Specifically he notes that while the pope reflects on the essential incompleteness of the body in its maleness and femaleness and on the mystery of the union of two in one flesh, he does not talk specifically about the various concrete experiences of the sexual act itself. Moore also argues that in his protracted discussion of the "shame" of Adam and Eve in the Garden of Eden when they become aware of their nakedness, the pope fundamentally misunderstands what the story is saying.
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The Indigenous māhū of Hawaii are seen as embodying an intermediate state between man and woman, or as people "of indeterminate gender", while some traditional Dineh of the Southwestern US recognize a spectrum of four genders: feminine woman, masculine woman, feminine man, masculine man. The term "third gender" has also been used to describe the hijras of South Asia who have gained legal identity, the fa'afafine of Polynesia, and the Albanian sworn virgins. In some Indigenous communities in Africa, a woman can be recognized as a “female husband” who enjoys all of the privileges of men and is recognized as such, but whose femaleness, while not openly acknowledged, is not forgotten either. The hijras of India are one of the most recognized groups of third gender people.
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Cantwell and Rogers were annoyed by the common trope of women being accessories to male storylines in television dramas, and wanted Cameron and Donna to be "formidable engineers and formidable people in their own right". Though both feminists, the characters have different values due to their ten-year age difference; Donna has an unentitled view of feminism due to the struggles her generation went through, while Cameron fails to "recognize her own femaleness" and takes for granted the benefits she enjoys due to the efforts of Donna's generation. Davis said that Donna and Cameron represented the stories of second- and third-wave feminism, respectively. The depiction of their business partnership was regarded by critics as easily passing the Bechdel test, which measures female representation in fiction.
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In Sex and Gender (1968), Stoller articulates a challenge to Freud's belief in biological bisexuality. Drawing on his extensive research with transsexuals and new advances in the science of sex, Stoller advances his belief in "Primary Femininity," the initial orientation of both biological tissue and psychological identification toward feminine development. This early, non-conflictual phase contributes to a feminine core gender identity in both boys and girls unless a masculine force is present to interrupt the symbiotic relationship with the mother. Stoller identifies three components in the formation of core gender identity, an innate and immutable sense of maleness or femaleness usually consolidated by the second year of life: #Biological and hormonal influences; #Sex assignment at birth and #Environmental and psychological influences with effects similar to imprinting.
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Schlafly held the position that men and women are fundamentally different, and resisted what she termed the "feminist [propagandist]" assertion that "we must redesign society to become gender neutral and that men must shed their macho image and remake themselves to become househusbands". Instead, she believed that nothing can eradicate the differences between men and women. She says in The Power of the Positive Woman, "It is self- evident...that the female body with its baby-producing organs was not designed by a conspiracy of men but by the Divine Architect of the human race" Furthermore, "the Positive Woman looks upon her femaleness and her fertility as part of her purpose, her potential, and her power. She rejoices that she has a capability for creativity that men can never have".
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According to Ruether, conservative romanticism suggests that women remain in the home in order to maintain their goodness. Ruether says, "If a woman leaves the home to take up a traditional male occupation, she will straightaway lose this good femininity and become a she-male, a monstrous virago, or will become debased to carnal femaleness, fallen woman." In one survey conducted in 1999, a researcher concluded based on participants' responses, "Even though husbands were not always the sole providers, for the majority of men they remained symbolically so, such that women's employment was nearly always described as secondary, even expendable, in light of wives' responsibility to rear and nurture children." Conservative romanticism opposes gender equality in the work force in order to better preserve traditional roles in the home.
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In 1976, the Congregation for the Doctrine of the Faith issued the Declaration on the Question of the Admission of Women to the Ministerial Priesthood which taught that for doctrinal, theological, and historical reasons, the Church "does not consider herself authorized to admit women to priestly ordination". Reasons given were the Church's determination to remain faithful to its constant tradition, its fidelity to Christ's will, and the iconic value of male representation due to the "sacramental nature" of the priesthood. The Church teaching on the restriction of its ordination to men is that masculinity was integral to the personhood of both Jesus and the men he called as apostles.Inter Insigniores section 5 The Church sees maleness and femaleness as two different ways of expressing common humanity (essence).Catechism of the Catholic Church 355, 383, 369–72, 1605, 2333.
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In 1997 Sue Wilkinson, a professor of Feminist and Health Studies from Loughborough University, wrote that there are distinct theoretical traditions in feminism that assert women's inferiority, two of which are rooted in the idea of male-as-norm. First, psychology has mismeasured women throughout its history by taking a male-as-norm perspective which categorizes females as deviant; or, in other words of Simone De Beauvoir, the science of psychology has systematically "otherized" women. Another way which Wilkinson sees women's inferiority asserted is through psychologists seeking a different perspective, the female perspective, by listening to women's voices and drawing on, and feeding back into, preconceived ideas regarding female moral and cognitive processes as they differ from those of males. Wilkinson writes that we should reconstruct the question of sex differences and that we need to dismantle maleness and femaleness as fundamental categories.
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The role of women in Hinduism dates back to 3000 years of history, states Pechelis, incorporating ideas of Hindu philosophy, that is Prakrti (matter, femaleness) and Purusha (consciousness, maleness), coming together to interact and produce the current state of the universe. Hinduism considers the connection, interdependence, and complementary nature of these two concepts – Prakriti and Purusha, female and male – as the basis of all existence, which is a starting point of the position of women in Hindu traditions. Although these ancient texts are the foundation upon which the position of women in Hinduism is founded, Hindu women participated in and were affected by cultural traditions and celebrations such as festivals, dance, arts, music and other aspects of daily life. Despite these liberating undercurrents emerging in its historical context, Sugirtharajah states that there is some reluctance to use the term "feminism" to describe historical developments in Hinduism.
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The historical associations of maleness with power and femaleness with submission and frivolity mean that in the present time a woman dressing in men's clothing and a man dressing in women's clothing evoke very different responses. A woman dressing in men's clothing is considered to be a more acceptable activity. Advocacy for social change has done much to relax the constrictions of gender roles on men and women, but they are still subject to prejudice from some people.Butler, Judith, Gender Trouble: Feminism and the Subversion of Identity, Routledge, New York, 2008Halberstam, Judith, Female Masculinity, Duke University Press, Durham and London, 1998Epstein, Julia, Straub, Kristina; Eds, Body Guards: The Cultural Politics of Gender Ambiguity, Routledge, London, 1991 It is noticeable that as 'transgender' is becoming more socially accepted as a normal human condition, the prejudices against cross-dressing are changing quite quickly, just as the similar prejudices against homosexuals have changed rapidly in recent decades.
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Through performance, collage-paintings, video, and sculpture, she continues to think about the complications of being and how one's physical body plays such a huge role in determining their experiences, survival, and ability to understand what that is. Her characters have the appearance of cyborgs or hybrid-species, often altered and enhanced, while positioned to imply power, unknowableness, and inherently vulnerable femaleness. In their very creation is a questioning of the role each and every one of us plays in our self-determination, in the well being of other humans, and the awareness of multiple cultural perspectives and the health of our ailing planet. Mutu has been experimenting with animation, painting on new surfaces, infusing the space with visceral environmental elements, and implementing the same rigor and commitment to bolder, more complex representations of the African subject and to deeper investment in subjects typically relegated to the borders, margins, and silent spots of our shared history.
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