Bartky draws on the experience of daily life to unmask the many disguises by which intimations of inferiority are visited upon women. She critiques both the male bias of current theory and the debilitating dominion held by notions of "proper femininity" over women and their bodies in patriarchal culture.

This volume brings together twenty original essays on the changes and continuities in gender relations and intersecting politics of sexuality, race, class and location. The book is located in debates about contemporary culture at a moment of rapid technological change, global interconnectedness and the growing cultural dominance of neoliberalism and postfeminism. The collection traverses disciplines, spaces and approaches. It is marked by an extraordinarily wide focus, ranging from analyses of celebrity magazines and makeover shows to examinations of the experiences of (...) young female migrants, 'mail order brides' and young women who repudiate feminism. The contributions are united by their attempts to think through the ways in which experiences and representations of femininity are changing in the twenty-first century. Are we seeing new femininities? Are neoliberalism and postfeminism constructing new identities and subjectivities? What kinds of analytic tools and cultural politics are needed to critically engage with the current moment? This book will be of interest to everyone studying gender, media or cultural studies. (shrink)

Griselda Pollock provides concrete historical analyses of key moments in the formation of modern culture to reveal the sexual politics at the heart of modernist art, exploring the writings of Elizabeth Siddall, Mary Cassatt and Berthe Morisot.

The feminine and masculine gender role stress — conclusions from Polish studies The concept of gender role stress is based on the assumption that some women and men might have problems adapting to the feminine and masculine gender roles imposed on them by society. 1515 people took part in the study to verify feminine and masculine gender role stress models in the Polish population. The studies show that the five-factor feminine and masculine stress models are justified. Men display higher stress (...) connected with "physical inadequacy" than women, whereas women score higher on other subscales associated with feminine and masculine gender role stress. Gender role stress is more connected with femininity. Personality correlates of gender role stress were sought. (shrink)

Muchas discusiones actuales sobre la educación sexual se bloquean por confrontar sin integrar la naturaleza y la subjetividad. El artículo, inspirándose en el análisis de los tres radicales de Leonardo Polo, ofrece una solución al integrar la naturaleza y la subjetividad desde el carácter personal del ser humano. El artículo propone entender los términos varón y mujer en referencia al radical natural, masculinidad y feminidad en referencia al radical del sujeto y paternidad y maternidad en referencia al radical personal. Se (...) consigue así orientar las propuestas educativas sobre el tema integrando lo natural, la subjetividad y lo personal. (shrink)

On considère habituellement que Le Deuxième Sexe déploie une critique de la féminité patriarcale, entendue comme mystification. Pourtant, le texte de Beauvoir entretient avec la féminité une relation plus complexe et ouverte que cette lecture ne le suggère. Dans cet article, je soutiens que Le Deuxième Sexe repose sur une ambiguïté fondamentale : si Beauvoir déconstruit systématiquement la féminité en tant qu’imposition normative, elle décrit également certaines figures féminines avec une admiration non feinte, sans toutefois préciser si elle admire leur (...) féminité ou plutôt leur accession à une humanité authentique malgré ou au-delà des contraintes féminines. Mon argumentation s’articule en trois temps. Tout d’abord, j’examine la polysémie conceptuelle en anglais entre la femininity (un ensemble de normes et de mythes patriarcaux) et la womanhood (la réalité vécue d’être une femme) afin de montrer que la critique de Beauvoir vise la première tout en reconnaissant la seconde comme un lieu où peut se constituer un standpoint épistémique. Je déplie ensuite les descriptions admiratives que Beauvoir propose de certaines héroïnes littéraires afin de mettre en évidence l’ambiguïté structurelle de son argument : ces figures sont-elles admirables en tant qu’elles sont féminines, ou bien en tant qu’elles incarnent une transcendance de la féminité patriarcale et de son pendant masculin? Je soutiens que Beauvoir entrevoit, sans toutefois le thématiser, un mode d’être irréductible à l’un ou l’autre pôle de cette opposition binaire. Cela met en lumière un problème philosophique sous-jacent dans la relation triangulaire entre féminité, humanité et neutralité. Je souligne alors enfin comment Luce Irigaray identifie précisément cette impasse comme le symptôme d’une limite philosophique plus profonde et tente d’ouvrir un espace conceptuel dans lequel la féminité pourrait être pensée comme une modalité d’être irréductible et non subordonnée. (shrink)

Analyzes Aristotle's natural philosophy and metaphysics from a feminist, deconstructive, psychoanalytic perspective, showing that Aristotelian teleology relies on the disparagement of chance and the feminine simultaneously and finding resources therein for contemporary feminist thought.

This article seeks to examine the representation of masculinities and femininities in the renowned South Indian drama film The Great Indian Kitchen. The research construes the manner in which the two dominant genders promote and/or modify patriarchal norms within the institution of family. The functioning of women as ancillary members of patriarchy, the interplay between masculinities and femininities, their evolution in contemporary times, etc., are also critically engaged in the paper. The paper argues that the movie The Great Indian Kitchen (...) not only illustrates different masculinities and femininities but also reconstructs the patriarchal family structure which institutionalises gender inequality. It further argues that the movie proposes an alternative image of the family based on gender equality, where men and women live with mutual respect and complementation. (shrink)

The `riddle of femininity', like Freud's reference to women's sexuality as a `dark continent', has been treated as a romantic aside or a sexist evasion, rather than a problem to be solved. In this first comprehensive study, Teresa Brennan suggests that by placing these theories in the context of Freud's work overall, we will begin to understand why femininity was such a riddle for Freud.

Women play a unique role in Rilke’s work. They are exemplary lovers—usually unrequited—or extraordinarily protective mothers or creative inspirations. _The Sonnets to Orpheus_ feature a number of crucial women both historical and mythical. This essay investigates the significance of women and the feminine more generally in the _Sonnets._ For Rilke, women embody the nonvisible and capture the realm beyond the merely physical. This feminine principle has the capacity to bring into being that which is potential but not yet realized—just as (...) the poet does in the creation of the poem. Rilke sees the feminine as creatively potent but at the cost of personal fulfillment. The feminine thus embodies for Rilke a philosophy of productive deprivation that presents challenges for a feminist view but also privileges the feminine. Only by participating in that feminine principle can the poet gain access to the most crucial world beyond the tangible. (shrink)

This article presents an axiological reading of Simone de Beauvoir’s The Second Sex, reframing its most famous sentence ‘one is not born, but becomes, a woman’ as a claim about femininity, love, and alienation under particular conditions of sexual hierarchy. Because this sentence is often taken to express the thesis of The Second Sex on social constructionist readings, Section 1 rejects the aptness of this approach on three grounds. Section 2 outlines an alternative, axiological reading, which better attends to (...) all of the work’s parts, and to Beauvoir’s emphasis on the concrete inseparability of the physiological, sexual, economic, legal, religious, moral, and aesthetic dimensions of women’s situations. Section 3 turns to the sister ‘one is not born’ clause, in Volume I—‘one is not born, but becomes, a genius’—to show that Beauvoir’s account of frustrated freedom in The Second Sex concerns not only alienated labour, sex, and love, but also aesthetic creativity and moral invention. (shrink)

The author of the phenomenal bestsellers He and She discusses the importance of regaining the feminine dimension in our lives. According to Johnson, regaining the power of feminine feeling and value is critical to the development of human peace and consciousness.

We examine how two sociological traditions account for the role of femininities in social domination. The masculinities tradition theorizes gender as an independent structure of domination; consequently, femininities that complement hegemonic masculinities are treated as passively compliant in the reproduction of gender. In contrast, Patricia Hill Collins views cultural ideals of hegemonic femininity as simultaneously raced, classed, and gendered. This intersectional perspective allows us to recognize women striving to approximate hegemonic cultural ideals of femininity as actively complicit in (...) reproducing a matrix of domination. We argue that hegemonic femininities reference a powerful location in the matrix from which some women draw considerable individual benefits (i.e., a femininity premium) while shoring up collective benefits along other dimensions of advantage. In the process, they engage in intersectional domination of other women and even some men. Our analysis re-enforces the utility of analyzing femininities and masculinities from within an intersectional feminist framework. (shrink)

This paper provides a critical investigation into the discourse of egg freezing on Xiaohongshu, a prominent social media platform in China, to uncover the complexities of female identity, reproductive autonomy, and consumer narratives within this context. Employing Multimodal Critical Discourse Analysis (MCDA), it examines the discursive construction of self by single Chinese women who share their egg freezing experiences online. This study scrutinizes the semiotic resources utilized in these narratives, including textual and visual elements, to reveal how individuals craft their (...) identities in relation to emerging reproductive technologies. The analysis identifies dominant themes in the discourse, such as ‘negotiation of motherhood’, ‘women’s empowerment’, and ‘technologization of egg freezing’, juxtaposing these against the backdrop of China’s market socialism and shifting social attitudes. By engaging with the posts of Xiaohongshu bloggers, the research dissects how these women articulate their journeys, challenging traditional paradigms and contributing to ongoing debates about women’s rights and feminist ideologies in the context of advanced reproductive technologies. (shrink)

Volume 30, Issue 5, August 2025, Page 642-646.

Latinidad has been explained as a process, a set of ideas, or a symbolic space, situating it between a mechanism and a locale. Regardless of its exact articulation or constitution, a central feature of Latinidad involves its standing as a social construct; that is, an idea born from and developed by forces through social interaction. This chapter focuses on Latinidad not only as an identity, but perhaps more importantly, as an embodied experience that is mediated or at times driven by (...) external influences. It focuses on Zoe Saldana, since within the world of Latina celebrities embedded within the US popular culture landscape, she embodies one of the more rare sets of circumstances and combinations of ethnicity, phenotype, and character portrayals to be found. (shrink)

At a time when some modicum of formal gender equality has been won in many late‐capitalist societies of the West, what explains the persistence of practices that extract labor and value from women and girls while granting a “surplus” of value to men and boys? Gendered shame is a central mechanism of the apparatus that secures the continued subordination of women across a number of class and race contexts in the mediatized, late‐capitalist West. Focusing on the story of Amanda Todd, (...) two forms of shame are distinguished. “Ubiquitous shame” is that shame that accrues to feminine existence as such, and is structured in relation to a futural temporality of redemption. “Unbounded shame” is a brute form of value‐extraction that has found its ecological niche in social media—and destroys all futural aspirations. (shrink)

Mutual feedback between human-made environments and facets of thought throughout history has yielded two myths: the Garden and the Citadel. Both myths correspond to Jung’s feminine and masculine collective subconscious, as well as to Nietzsche’s premise of Apollonian and Dionysian impulses in art. Nietzsche’s premise suggests, furthermore, that the feminine myth of the Garden is time-bound whereas the masculine myth of the Citadel, or the Ideal City, constitutes a spatial deportment. Throughout history the two myths have continually molded the built (...) environment and thought, but the myth of the Ideal City – from Plato to Descartes to modernity – came to dominate city-form and ensuing aspects of contemplation. This relationship seems to have shifted during the twentieth century. Intellectual dispositions have begun to be largely nurtured by an incongruous city-form emerging from the gap between the incessant promise for an automated, well-functioning city, on the one hand, and looming alienation, coupled with the factual, malfunctioning city, on the other hand. Urban decay, a persisting and time-bound urban event that is a byproduct of this configuration, suggests the ascent of the Garden myth in post-modern city-form. (shrink)

This article takes the linguistic space of North India during the nineteenth and twentieth centuries and tries to see how a nationalistic linguistic ideology that was shaping up at that time, creating Hindi and Urdu linguistic communities, used gender as a tool to portray and assert a masculinist vision of language and nation. It involved not just censoring certain representations of women and their cultural spaces, but also using the issue of ‘vulgar’ representations as a premise to marginalize certain languages (...) and their literature. The article looks at the colonial ideology that worked as an enforcer for the nationalists to work towards achieving what they felt as a sanitized and moral form of literature and culture. The linguistic ideology that accompanied these revisions was of projecting Hindi (Khari Boli) as a national language while limiting spaces of other languages, such as Braj, Urdu and Bhojpuri, in the region, by criticizing either their use of sexual imagery or by stereotyping them in a gendered way. This article investigates the arguments of nationalist writers and highlights their masculinist and patriarchal ideas in their bid for the new national language. (shrink)

Machine Learning (ML) and Artificial Intelligence (AI) are for many the defining features of the early twenty-first century. With such a provocation, this essay considers how one might understand the relational philosophies articulated by Indigenous learning scientists, Indigenous technologists and feminine philosophers of education as co-constitutive of an ensemble mediating or regulating an educative philosophy interfacing with ML/AI. In these mediations, differing vocabularies – kin, the one caring, cooperative – are recognized for their ethical commitments, yet challenging epistemic claims in (...) the contexts of ML. Similarly, ML poses some questions to claims made about relational and Indigenous epistemologies, where the latter is perceived as separated from and unaffected by computation specifically or algorithmic societies generally. This essay seeks to gain several vantage points to explore and complicate how diverse relational philosophies can address ML and perhaps reconsider their own critical practices. (shrink)

In November 1996, Catherine Clément and Julia Kristeva began a correspondence exploring the subject of the sacred. In this collection of those letters Catherine Clément approaches the topic from an anthropologist's point of view while Julia Kristeva responds from a psychoanalytic perspective. Their correspondence leads them to a controversial and fundamental question: is there anything sacred that can at the same time be considered strictly feminine? The two voices of the book work in tandem, fleshing out ideas and blending together (...) into a melody of experience. The result is a dialogue that delves into the mysteries of belief -- the relationship between faith and sexuality, the body and the senses -- which, Clément and Kristeva argue, women feel with special intensity. Although their discourse is not necessarily about theology, the authors consider the role of women and femininity in the religions of the world, from Christianity and Judaism to Confucianism and African animism. They are the first to admit that what they have undertaken is "as impossible to accomplish as it is fascinating." Nevertheless, their wide-ranging and exhilarating dialogue succeeds in raising questions that are perhaps more important to ask than to answer. (shrink)

This paper attempts to critically discuss and situate the phenomena of contemporary witchcraft (both the Wicca tradition and the feminist one). Contemporary Anglo-Saxon witchcraft is one of the compo- nents of “mystic-esoteric nebulousness”. It has a particular status both among contemporary prac- tices of witchcraft and among women-dominated religions. Among recent philosophical trends, it has affinities with ecofeminism and neopaganism. Along this line, its roots seem to indicate a connec- tion with the ancient beliefs that characterized the matriarchal civilization of (...) Old Europe. Finally, contemporary witchcraft finds itself well integrated in the framework of the New Age movement. (shrink)

The relationship between mainstream femininity and resistance to it has been theorized in a number of ways. In one approach, mainstream femininity is identified as a patriarchal set of public texts that women accept, negotiate, or resist in practice. Another view sees mainstream femininity as a dominant cultural practice to which there are resistant subcultural responses. Taking a poststructuralist view, this article offers an alternative to these models. The focus of the article is the differing ways in (...) which a set of interviewees validated their participation in a type of relationship that is socially constructed as a departure from mainstream femininity, namely, a voluntary sexual relationship between an adult man and an adolescent girl. (shrink)

The title of this congress begins with the word “identity”. It also includes the word “reciprocity,” which indicates a form of relationship and finally, “gift of self”. This would lead us to conclude that the identity of the human person has something to do with reciprocity and that reciprocity involves giving of oneself to others. This talk will attempt to shed light on how the concept of gender might in some way be incorporated into these three concepts. Defining what constitutes (...) the identity of the human person has been explored, and attempts to define it have been made by every major theorist in the field of psychology. At a previous Psychology and Communion congress one of the talks (Ionata, 2002) spoke of loving and being loved in return as the basic foundation of human identity. In that presentation we find the following observation: “The identity of the human person can be compared to the identity of a book: we know where and when it was printed; but the author is certainly not the publishing house, nor is the typesetter who prepared the text…The same is true for us human beings: we know the time and date of birth. But who is author?” (31). We ask ourselves, therefore: what lies at the core of the identity of this being who is born at a certain time on a certain date? Before proceeding, I think it is important to note that the basic idea regarding the identity of the human person, as we have defined and understood it from the inception of psychology and communion and explored in previous encounters, remains unchanged. I will use a quote of Chiara Lubich here that perhaps many of you know but which can serve the purpose of laying the foundation for what follows: Human beings are “(…) all equal but distinct. To each person [God] gave his own beauty so that they would be desirable and lovable by others; and so that in love (the common substance in which they recognize themselves as one and see themselves in each other) they would be recomposed into the One who had created them with his Light, which is Himself.” Now we ask ourselves: What exactly is this “beauty” that Chiara is speaking of? What are the components, if you will, of our identity that makes us “… desirable and lovable by others…”? (shrink)

Dans ce livre fort documenté – et avec de belles photographies à l’appui –, l’historien australien Tim Allender analyse l’enseignement féminin dans l’Inde coloniale entre 1820 et 1932. Les termes du titre indiquent l’ambition : il ne s’agit pas seulement d’étudier l’essor d’établissements pour les filles, mais aussi de s’interroger sur les apprentissages sexués et leur évolution dans le temps. Les filles et les femmes qui apprennent dans ce livre sont aussi bien des Indiennes que des Eurasien...

Issues surrounding birth and death have been fundamental for Western philosophy as well as for individual existence. The contributors to this volume unravel the gendered aspects of the classical philosophical discourses on death, bringing in discussions about birth, creativity, and the entire chain of human activity. By linking their work to major thinkers such as Heidegger, Nietzsche, Beauvoir, and Arendt, and to major philosophical currents such as ancient philosophy, existentialism, phenomenology, and social and political philosophy, they challenge prevailing feminist articulations (...) of birth and death. These philosophical reflections add an important sexual dimension to current thinking on identity, temporality, and community. (shrink)

Often seen as a typical Chaoskampf, the cosmic struggle between Marduk and Tiamat in the Babylonian epic of creation, Enuma Elish, looked at closely belies this reading that has been dominating scholarship since the nineteenth century. Through a close-reading of the epic’s narrative against its modern/colonial reception, the article argues that Enuma Elish provides a rich and complex narrative in which motherhood and monstrosity do not oppose each other, nor do they run together with each other. The textual, historical and (...) philological analyses, as well as reception-critiques, ultimately serve to theorize from within the ancient cosmology an immanent and decolonial logic that is beyond ‘either/or’. (shrink)