According to the historian Judith Allen, Charlotte Perkins Gilman coined the term masculism in 1914, when she gave a public lecture series in New York entitled "Studies in Masculism". Apparently the printer did not like the term and tried to change it. Allen writes that Gilman used masculism to refer to the opposition of misogynist men to women's rights and, more broadly, to describe "men's collective political and cultural actions on behalf of their own sex", or what Allen calls the "sexual politics of androcentric cultural discourses". Gilman referred to men and women who opposed women's suffrage as masculists—women who collaborated with these men were "Women Who Won't Move Forward"—and described World War I as "masculism at its worst".
|
|
"Defining 'masculism' is made difficult by the fact that the term has been used by very few people, and by hardly any philosophers." He differentiates between "progressive masculists", who welcome many of the societal changes promoted by feminists, while believing that some measures to reduce sexism against women have increased it against men, and an "extremist version" of masculism that promotes male supremacy. He argued that if masculism and feminism refer to the belief that men/women are systematically discriminated against, and that this discrimination should be eliminated, there is not necessarily a conflict between feminism and masculism, and some assert that they are both. However, many believe that one sex is more discriminated against, and thus use one label and reject the other.
|
|
According to Bethany M. Coston and Michael Kimmel, members of the mythopoetic men's movement identify as masculinist. Nicholas Davidson, in The Failure of Feminism (1988), calls masculism "virism": "Where the feminist perspective is that social ills are caused by the dominance of masculine values, the virist perspective is that they are caused by a decline of those values. ..." Christensen calls virism "an extreme brand of masculism and masculinism".
|
|
Some sections of this kind were left out from the version shown in Polish theaters by the government censors, but many passed through. The movie can also be viewed as a satire directed at intergender conflict (wrong-headed feminism or wrong-headed masculism), prudery, or totalitarianism.
|
|
"The media picked up on the bra part," Carol Hanisch said later. "I often say that if they had called us 'girdle burners,' every woman in America would have run to join us." Feminism and "bra-burning" became linked in popular culture. The analogous term "jockstrap-burning" has since been coined as a reference to masculism.
|
|
The political scientist Georgia Duerst-Lahti distinguishes between masculism, which expresses the ethos of the early gender-egalitarian men's movement, and masculinism, which refers to the ideology of patriarchy. Sociologists Melissa Blais and Francis Dupuis-Déri describe masculism as a form of antifeminism; they equate masculist and masculinist, attributing the former to author Warren Farrell. The most common term, they argue, is the "men's movement"; they write that there is a growing consensus in the French- language media that the movement should be referred to as masculiniste. According to Whitlow, masculinist theory such as Farrell's and that of gender- studies scholar R.W. Connell developed alongside third-wave feminism and queer theory, and was influenced by those theories' questioning of traditional gender roles and the meaning of terms such as man and woman.
|
|
Masculism or masculinism may variously refer to ideology and socio-political movement that aims to eliminate sexism against men and equalize their rights with women; and the adherence to or promotion of attributes (opinions, values, attitudes, habits) regarded as typical of men and boys. The terms may also refer to the men's rights movement or men's movement, as well as a strain of antifeminism.
|
|
Han Chi-hwan (; born October 28, 1984) is a South Korean human rights activist and civil rights activist, liberalist, and masculism activist. He is one of South Korea's anti-feminists. He is one of the commentators opposing the "abolition of military bonus points" (군 가산점, 軍加算點) and woman's gender quota systems (여성 할당제, 女性割當制) in South Korea, along with Sung Jae-ki and Chung Chae- ki.
|
|
Femininism is influenced by queer theory and disassociates female qualities from sex. It is a celebration of qualities typically considered female and supports the adoption of these qualities by both women and men. Feminism is a similar term and sometimes used interchangeably with femininism, but more specifically refers to the advocacy of the rights and interests of women and girls with the goal of gender equality, and is the direct counterpart to masculism.
|
|
The analogous term jockstrap- burning has since been coined as a reference to masculism. While feminist women did not literally burn their bras, some stopped wearing them in protest. The feminist author Bonnie J. Dow has suggested that the association between feminism and bra-burning was encouraged by individuals who opposed the feminist movement. "Bra-burning" created an image that women weren't really seeking freedom from sexism, but were attempting to assert themselves as sexual beings.
|
|
Jacky is an over-popular handsome young man, who lives in poverty with his widow mother, and crushes on La Colonelle (Coloness), the Generaless's daughter and the future leader of the state. Jacky is also one of the few boys with at least some education: his paternal uncle Julin (Michel Hazanavicius) - gigolo and contrabandist, also a masculism revolutionist - teaches the nephew literacy. Jacky's maternal aunt, with two husbands, is quite rich and her two sons constantly bully Jacky for being so poor. Generaless proclaims a grand ball, at which the Lead Rider (the current leader's husband) will be chosen for her daughter as she succeeds to become ruler of Bubun.
|
|
This was the original legacy bequeathed by St. Francis and St. Claire, one that the world easily depauperates, but which, in his vision, the orders have jealously guarded for eight centuries. He admits however, that his own order has, in the past, neglected this foundational tradition of formative dialogue with its sister order. An 'intrusive "masculism" or exaggerated feminism may have facilitated this separation' in the past, and Bini argues for the urgency of renovating the relationship between a feminine order that undertook a vow of obedience to St. Francis, and the Franciscan order which assumed the responsibility to care for the sisters of the poor. Both orders began by a reciprocal trust which, while subordinating itself to the primary loyalty of the Church, "instilled in her a seed of gospel folly", an evangelical folly which has played an important role on several occasions in refreshing the vigour of the wider Catholic order.
|
|