Zeitschriftenartikel: „Misogyny in medicine“

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Kaye, Erica C. „Misogyny in Medicine“. New England Journal of Medicine 384, Nr. 24 (17.06.2021): 2267–69. http://dx.doi.org/10.1056/nejmp2103616.

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Weed, David M. „Sentimental Misogyny and Medicine in Humphry Clinker“. Studies in English Literature, 1500-1900 37, Nr. 3 (1997): 615. http://dx.doi.org/10.2307/451052.

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Flamiano, Dolores. „Meaning, Memory and Misogyny“. Afterimage 33, Nr. 2 (September 2005): 22–30. http://dx.doi.org/10.1525/aft.2005.33.2.22.

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Moscrop, A. „Scans, misogyny, and miscarriage“. BMJ 343, dec08 1 (08.12.2011): d7960. http://dx.doi.org/10.1136/bmj.d7960.

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Muaad, Abdullah Y., Hanumanthappa Jayappa Davanagere, J. V. Bibal Benifa, Amerah Alabrah, Mufeed Ahmed Naji Saif, D. Pushpa, Mugahed A. Al-antari und Taha M. Alfakih. „Artificial Intelligence-Based Approach for Misogyny and Sarcasm Detection from Arabic Texts“. Computational Intelligence and Neuroscience 2022 (26.03.2022): 1–9. http://dx.doi.org/10.1155/2022/7937667.

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Social media networking is a prominent topic in real life, particularly at the current moment. The impact of comments has been investigated in several studies. Twitter, Facebook, and Instagram are just a few of the social media networks that are used to broadcast different news worldwide. In this paper, a comprehensive AI-based study is presented to automatically detect the Arabic text misogyny and sarcasm in binary and multiclass scenarios. The key of the proposed AI approach is to distinguish various topics of misogyny and sarcasm from Arabic tweets in social media networks. A comprehensive study is achieved for detecting both misogyny and sarcasm via adopting seven state-of-the-art NLP classifiers: ARABERT, PAC, LRC, RFC, LSVC, DTC, and KNNC. To fine tune, validate, and evaluate all of these techniques, two Arabic tweets datasets (i.e., misogyny and Abu Farah datasets) are used. For the experimental study, two scenarios are proposed for each case study (misogyny or sarcasm): binary and multiclass problems. For misogyny detection, the best accuracy is achieved using the AraBERT classifier with 91.0% for binary classification scenario and 89.0% for the multiclass scenario. For sarcasm detection, the best accuracy is achieved using the AraBERT as well with 88% for binary classification scenario and 77.0% for the multiclass scenario. The proposed method appears to be effective in detecting misogyny and sarcasm in social media platforms with suggesting AraBERT as a superior state-of-the-art deep learning classifier.

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Permatasari, Riana, und Destary Praptawati. „Manifestation of Persona Dealing with Misogyny as Reflected in Qahera the Superhero“. Jurnal Lingua Idea 13, Nr. 1 (30.06.2022): 25. http://dx.doi.org/10.20884/1.jli.2022.13.1.5351.

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Nowadays, there are a growing number of Muslim woman superheroes in literature; one of them is a webcomic entitled Qahera the Superhero. Qahera is portrayed as a veiled Eqyptian woman superhero dealing with misogyny throughout the story. This study is a qualitative study aimed at finding the manifestation of persona as reflected in Qahera and its relation to misogyny. In collecting the data, there were three steps taken, including reading the webcomic, identifying the data, and classifying the data in a table consisting of the data, the page/part of the comics, the references supported the data, and the analysis. The collected data were analyzed using the theory about persona by Carl Jung as the underlying theory in this study. Based on the research, there are two points concluded. First, the outward manifestation of persona in Qahera is a woman superhero wearing a hijab who is strong and brave. Second, her persona is built to fulfill society's expectations on how a woman should wear and protect women from misogyny in her community. She fights against misogyny by challenging the negative stereotypes about Muslim women, combating sexual harassment, and not supporting misogyny in various forms, including in arts. In short, Qahera built her persona to protect Muslim women and showed the persona manifestation of how a woman superhero can challenge the negative stereotypes of Muslim women without neglecting Islamic values inside her.

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Arsawati, Ni Nyoman Juwita, und Dewi Bunga. „Misogyy As Violence In Gender Perspective“. International Journal of Business, Economics, and Social Development 3, Nr. 1 (05.02.2022): 19–27. http://dx.doi.org/10.46336/ijbesd.v3i1.207.

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Misogyny is the behavior of someone hating women, both from men and fellow women. This behavior often places and views women as the cause of blame in a problem, even for something that is not really a problem. Misogyny causes a person tends to hate, look down on, blame, label and discriminate against women. This behavior is often associated with male privilege, patriarchal customs, and gender discrimination. In practice, this behavior will place men in a superior position, while women in an inferior position. In certain cases, misogynism can even increase the risk of physical, psychological and sexual harassment of women. There are two problems discussed in this study: 1) misogyny in the perspective of gender-based violence and 2) the relationship between misogyny and violence against women. This research is normative juridical research supported by empirical data on gender-based violence against women. Primary and secondary legal materials were collected through literature study. The research approach used is the statutory regulation, the legal concept, and the legal argumentation approach. Analysis of the collected data was carried out qualitatively.

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Rahmatika Qonita Putri und FARIDHIAN ANSHARI. „Internalized Misogyny dalam Cyber Fans di Twitter: Studi Kasus pada Berita Kim Garam dan Kim Woojin“. CoverAge: Journal of Strategic Communication 13, Nr. 2 (13.03.2023): 97–111. http://dx.doi.org/10.35814/coverage.v13i2.4405.

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Artikel ini mengangkat fenomena internalized misogyny pada berita Kim Garam dan Kim Woojin yang terjadi dalam fandom K-Pop yang sebagian besar terdiri dari perempuan. Anggapan awal sesama perempuan akan saling membela, terutama jika menyangkut relasi fans dan idol. Pemberitaan dari media melahirkan dikotomi akan kelompok penerimaan berita idola terkait berita idola perempuan dan laki-laki. Tujuan penelitian untuk melihat dan menganalisis internalized misogyny yang lahir sebagai dampak dari hasil pemberitaan idola yang diterima oleh fans. Artikel ini menggunakan metode digital etnografi dan wawancara mendalam sebagai teknik pengambilan data primer. Sebagai penguat teoritis, artikel ini menggunakan konsep menggunakan studi budaya, serta budaya fans digital yang mengacu kepada karakteristik platform Twitter, dan konsep utama mengenai internalized misogyny. Temuan dari artikel ini adalah dalam pergerakan serta kultur yang berkembang dalam fandom K-Pop terdapat internalized misogyny. Konteks tersebut juga berdampak pada cyber bullying dari fans terhadap idola perempuan yang berkembang akibat pemberitaan media. Meskipun sebagian besar dari anggota fandom adalah perempuan, fans memiliki love-and-hate relationship terhadap idola perempuan, berbeda ketika mereka mendukung idola laki-laki, yang menunjukkan sisi kesukaan (love) dengan cukup besar.

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Bonnet, Marie-Jo. „Gay Mimesis and Misogyny“. Journal of Homosexuality 41, Nr. 3-4 (24.01.2002): 265–80. http://dx.doi.org/10.1300/j082v41n03_18.

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Huixian, Zhong. „Misogyny in Modern Japanese Families“. Progress in Social Sciences 3, Nr. 5 (2021): 475–82. http://dx.doi.org/10.35534/pss.0305038.

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Domenighini, Sara. „EURIPIDE: MISOGINIA O GINOFOBIA?.“ Revista Internacional de Culturas y Literaturas, Nr. 16 (2015): 86–95. http://dx.doi.org/10.12795/ricl.2015.i16.05.

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Ripercorrendo le origini della civiltà, è If we go back to the origins of civilization, possibile identificare un momento storico in we find an historic moment characterized by cui la società era matriarcale. Analizzando matriarchal society. Through the analysis of le figure femminili presenti nelle tragedie di the feminine figures of Euripides’ tragedies, Euripide, possiamo comprendere il timore we can understand he fears a hypothetic che prova l’autore di un ipotetico ritorno return to woman’s predominance on man al predominio della donna sull’uomo e and we can interpret his reasons. Moreover, interpretarne le ragioni. Euripide, poi, si serve Euripides makes use of catharsis to prevent della catarsi per scongiurare tale eventualità. this possibility.

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Gilman, Sander L. „Misogyny: The Male Malady (review)“. Bulletin of the History of Medicine 76, Nr. 2 (2002): 406–7. http://dx.doi.org/10.1353/bhm.2002.0064.

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Dugan, C., B. MacLean, K. Cabolis, S. Abeysiri, A. Khong, M. Sajic und T. Richards. „The misogyny of iron deficiency“. Anaesthesia 76, S4 (07.03.2021): 56–62. http://dx.doi.org/10.1111/anae.15432.

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Ahmad Daniel Faiz Ramlee und Dexter Sigan John. „“Bitch”, “Ho” and “Pussy”: Messages of Popular Rap Music“. Trends in Undergraduate Research 6, Nr. 1 (23.06.2023): f10–19. http://dx.doi.org/10.33736/tur.5496.2023.

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This study aims to examine the messages of the popular rap songs. The specific objectives are: (1) to analyse the messages of rap songs in the Billboard Hot 100 Year-End Chart from 2017 to 2021, and (2) to analyse the level of misogyny in the rap songs listed in the Billboard Hot 100 Year-End Chart from 2017 to 2021. The descriptive study involved the analysis of messages in 25 popular rap songs. The content analysis of the songs showed that the most frequently used type of misogyny is sexual conquest messages found in 23 songs, followed by derogatory manner and physical aggression but rape and sexual assault messages were less frequently used. Most of the songs fall under the high level of misogyny. The most popular words used in these five songs are “bitch”, “hoes”, “ho”, “pussy glitter”, and “whores”. As the rap music is dominated by male singers, the misogyny messages promote a culture of toxic masculinity and reinforce the belief that men should be dominant in all aspects. The rap music normalises the idea of sexual violence, by making it acceptable or even desirable. The findings indicate that there is a need to promote positive messages in the music especially on woman empowerment.

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Dewanti, Indriana Retno, und Sajarwa Sajarwa. „EKSPLISITASI PADA TERJEMAHAN MISOGINI DALAM SERIAL NETFLIX INVENTING ANNA“. KLAUSA (Kajian Linguistik, Pembelajaran Bahasa, dan Sastra) 7, Nr. 2 (10.12.2023): 81–94. http://dx.doi.org/10.33479/klausa.v7i2.854.

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Eksplisitasi secara umum berarti tersurat dan misogini adalah merendahkan perempuan. Misogini telah diteliti beberapa kali tetapi masih jarang diteliti dari sisi penerjemahan terutama dengan menggunakan konteks serial Netflix atau sejenisnya sehingga penelitian ini bertujuan untuk menganalisis 3 hal yaitu misogini, strategi penerjemahan, dan eksplisitasi pada terjemahan dalam serial Netflix Inventing Anna.. Penelitian ini menggunakan metodologi deskriptif kualitatif dengan teknik simak dan catat. Pengumpulan data dilakukan dengan metode telaah pustaka yang mana adalah tayangan Netflix dalam serial Inventing Anna. Hasil penelitian ini menunjukkan bahwa misogini dalam serial Inventing Anna didominasi oleh misogini pejoratif (misogyny pejorative) dengan total data sebanyak 40% dan disusul dengan data perlakuan misogini (misogynistic treatment) 30%, misogini derogasi (misogynistic derogation) 20% , dan serangan personal berdasarkan gender (gendered personal attacks) 10%. Hasil juga menunjukkan bahwa strategi penerjemahan yang paling banyak dipakai adalah strategi pemindahan (transfer) 50% sedangkan data strategi lain seperti strategi penyesuaian/dislokasi (dislocation) 30%. Strategi pemecahan (decimation) dan strategi penghapusan (delection) menjadi strategi penerjemahan yang paling sedikit ditemukan dengan masing-masing data sebanyak 10%. Hasil lain menunjukkan bahwa eksplisitasi wajib (obligatory) merupakan eksplisitasi yang paling banyak ditemukan dengan data sebanyak 70% dibandingkan dengan data eksplisitasi lain seperti eksplisitasi opsional (optional) 10% dan eksplisitasi pragmatis (pragmatic) 20% sehingga dapat disimpulkan bahwa eksplisitasi pada serial Inventing Anna tidak banyak menggunakan istilah budaya dan secara keseluruhan terjemahan telah netral sehingga eksplisitasi opsional (optional) dan eksplisitasi pragmatis (pragmatic) sedikit ditemukan.

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Patrick, Leanne. „Misogyny thrives when women are silenced“. Nursing Standard 36, Nr. 4 (31.03.2021): 11. http://dx.doi.org/10.7748/ns.36.4.11.s7.

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McNamara, Daniel. „Humanitarian Ethics in Afghanistan: Misogyny 2.0“. Advances in Applied Sociology 14, Nr. 03 (2024): 105–12. http://dx.doi.org/10.4236/aasoci.2024.143007.

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Raina, Arjun. „Desdemona moksham: A Shakespearean murder revisited“. Indian Theatre Journal 5, Nr. 1 (01.08.2021): 87–102. http://dx.doi.org/10.1386/itj_00018_1.

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This article examines two performances, Othello in Kathakali and The Magic Hour, concentrating the analysis around two different choices made around a single action: the killing of Desdemona. While Desdemona is killed in the Kathakali Othello, in The Magic Hour this does not occur. The argument in this article differs from a critique that suggests Othello in Kathakali, created by Sadanam Balakrishnan and performed by the International Center for Kathakali in New Delhi, fails to nuance the inherent misogyny in the original Shakespearean text while improvising on its own conventions. A sustained counter argument is presented, which suggests that the design of the performance has enough new elements, fresh codes and reinvented conventions to address the political/racial theme of the story, and that any misogyny inherently lies not in the creator’s intentions, but rather in the Shakespearean text itself. The Magic Hour, on the other hand, negotiates the misogyny in the Shakespearean text more directly and, by choosing not to kill Desdemona, transforms the murder sequence into a scene of liberation, of moksham.

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Chung, Seul-A. „Women s Poetry and Misogyny - Focusing on Choi Seung-ja and Lee Yeon-ju -“. DONAM OHMUNHAK 42 (31.12.2022): 219–47. http://dx.doi.org/10.17056/donam.2022.42..219.

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Turenko, Vitalii. „Presocratics about woman: between apology and misogyny“. Sophia. Human and Religious Studies Bulletin 18, Nr. 2 (2021): 66–73. http://dx.doi.org/10.17721/sophia.2020.18.13.

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The article provides a historical and philosophical reconstruction and a comprehensive and systematic coverage of the understanding of women in the fragments of thinkers of the pre-classical period of ancient philosophy. Preclassical ancient philosophy reflected mainly in four conceptual aspects: cosmological, embryological, misogynistic and apologetic. It is proved that in fact every of the early ancient Greek thinkers to a certain extent concerned the understanding of the phenomenon of women. It is highlighted that, based on the evidence of Akusilaus, Pythagoras and Empedocles, the phenomenon of the female arises as one of the formative factors along with the male, which implicitly speaks of the equality of both sexes in the cosmological aspect. It is substantiated that the ancient Greek preclassical embryology, although in many respects was mistaken in its views, however, these "false ideas" testified to the equality of both sexes for the emergence of a new person in the world. It was revealed that the misogynistic ideas of the early ancient thinkers were based on the fact that a woman has certain flaws, and therefore it is a big trouble if a person is under her power. Sometimes, such a vision led the philosophers of this period to have a negative attitude towards the institution of marriage. It was revealed that apologetic thinking about women were based on the fact that a woman has the right to education, training, and also that the main thing is to see in a woman not only an object of desire and a bearer of beauty, but a decent citizen who obeys power and established traditions. Preserved fragments of early Greek philosophers indicate the continuity of thought in ancient philosophy and their reception as thinkers of the classical (Plato, Aristotle) and Hellenistic (Plutarch, Simplicius, Philo) periods. The achievements of the pre-Socratics in the context of this issue also indicate that the women's issue arose from the very beginning of Western European philosophical discourse.

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Adkins, Karen. „Policing the Gendered Economy of Care“. Social Philosophy Today 37 (2021): 91–106. http://dx.doi.org/10.5840/socphiltoday202110789.

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In Kate Manne’s theory of misogyny, women’s behavior is surveilled (by men and other women) so that they conform to gendered norms of behavior and care, and they are threatened or punished when they refuse to abide by norms. I seek here to extend her argument about surveillance to norms around masculinity, and to demonstrate the ways in which surveillance actually runs throughout the gendered economy of care. I assess the impacts of this surveillance (particularly on men of color, who identify as gay or trans, or who are immigrants or religious minorities), and argue that misogyny and masculinity are inextricably interlinked and mutually reinforcing phenomena, that must be simultaneously demystified for progress towards gender equity.

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Knyazyan, Anna, und Linda Artoni. „BODY, MISOGYNY AND RELIGION IN SWEAR WORDS“. Armenian Folia Anglistika 19, Nr. 2 (28) (23.12.2023): 084–96. http://dx.doi.org/10.46991/afa/2023.19.2.084.

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The main focus of this article is on the use of the most common English, Italian and Russian swear words. The language of swearing has been taboo for many years considering that swear words have always been regarded as offensive, inappropriate and unacceptable in any social context. Profanity reflects not only our emotions but also our values, taboos, and prejudices. It is evident that different cultures have distinct rules and perceptions surrounding cursing – the most powerful words that can express both positive and negative emotions; therefore they are actively used by people of all ages, genders, social statuses and languages. Taking into consideration that swear words and obscenity are common in all languages, there are many similarities and differences between them and their rendition of obscenity. Even though the topic of swearing has been neglected for many years, it is a quite complex one and many discussions and different interpretations can be made. That is to say, the formation of swear words, their functions, degrees of offensiveness, different typologies and classifications are investigated through a comparative method, to conclude what common taboos are shared by these three cultures.

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Chesney‐Lind, Meda. „Feminist criminology in an era of misogyny †“. Criminology 58, Nr. 3 (12.05.2020): 407–22. http://dx.doi.org/10.1111/1745-9125.12247.

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Prinsia Maharani, Inggrid. „MISOGYNY PADA REFERENSI TERHADAP ISTRI DALAM BAHASA KOREA“. Madah: Jurnal Bahasa dan Sastra 14, Nr. 2 (31.10.2023): 178–86. http://dx.doi.org/10.31503/madah.v14i2.624.

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Korea Selatan, salah satu negara yang sudah maju dari segi peradaban dan teknologi, tidak luput dari isu-isu misogyny atau rasa kebencian terhadap perempuan. Fenomena ini dapat dikatakan masih melekat pada budaya dan menjadi warisan hingga saat ini. Wanita masih dituntut untuk mengikuti peran gender yang ditentukan oleh masyarakat, yaitu sebagai istri yang mengurus rumah tangga. Hal ini dapat dilihat dari penggunaan kata referensi untuk istri dalam bahasa Korea, di mana banyak diantaranya memiliki makna dan sejarah yang bersifat derogatif terhadap wanita. Penelitian ini kemudian menganalisis kata-kata tersebut secara historis dan mengaitkannya dengan situasi saat ini. Permasalahan yang muncul adalah masih digunakannya sebagian besar istilah ini dalam masyarakat, di mana seharusnya saat ini kesadaran tentang kesetaraan gender sudah menjadi hal yang wajib diperhatikan.

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Piercy, Hannah. „Desire, Consent and Misogyny in Post-medieval Adaptations of the Pelleas and Ettarde Story“. Journal of the International Arthurian Society 10, Nr. 1 (01.09.2022): 5–28. http://dx.doi.org/10.1515/jias-2022-0003.

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Abstract Pelleas and Ettarde may not be particularly well-known figures today, but in the nineteenth and twentieth centuries, following the publication of Alfred Lord Tennyson’s ‘Pelleas and Ettarre’ idyll, they were included or even centred in a number of Arthurian poems, plays and novels. This article explores the changing representations of Pelleas and Ettarde in post-medieval adaptations. Why do writers choose to retell and adapt this story? What kinds of intertextual connections are uncovered by focusing on these particular Arthurian afterlives? And how do modern writers reshape this story in response to contemporary perspectives on desire, consent and misogyny? Drawing upon examples from fourteen canonical and lesser-known works, this essay charts the post-medieval popularity of this story, which offers a valuable case study for understanding the changing representation of desire, consent and misogyny in modern Arthuriana.

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Silvermarie, Sue. „Fundamentalism, Misogyny and the War on Women's Rights“. Reproductive Health Matters 9, Nr. 18 (01.01.2001): 12–21. http://dx.doi.org/10.1016/s0968-8080(01)90080-1.

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Gibson, Prudence. „The Dirt Witches’ Counter-narrative: A Response to Murray Bail’s "Eucalyptus"“. Ecozon@: European Journal of Literature, Culture and Environment 14, Nr. 1 (28.04.2023): 87–98. http://dx.doi.org/10.37536/ecozona.2023.14.1.4872.

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Murray Bail’s 1998 novel Eucalyptus is an exposition of land ownership, plant classification and human-land relations, using a fairy tale structure. Bail uses parodic excess to deftly undermine settler preoccupations and European traditions that have historically been transposed onto the Australian bush. However, upon a second reading twenty-four years after the first, this author detected an absence of decolonial context in the book, relative to the time of publication, and an unintended reinforcement of misogyny that requires fresh interrogation. This author’s own work as a member of a Dirt Witch collective presents as a dovetailed creative object—an urban forest artwork 2021—and allows a witchy reading of Bail’s 1998 book and more contemporary attempts to redress colonial failures. It also allows an interrogation of the way the novel re-stereotypes Australian women on the land, re-oppresses both land and women and reinforces the very misogyny it was purported to expose.

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Collingwood, Sharon. „Sagesse and Misogyny in the fabliau La dame escoillee“. Florilegium 18, Nr. 1 (Januar 2001): 51–63. http://dx.doi.org/10.3138/flor.18.005.

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The fabliau La dame escoillee is often cited as a disturbing example of the medieval attitude toward women. Although violence is often presented as comic in the genre as a whole, the physical abuse suffered by women in this poem is so brutal that most scholars find it offensive, and feminist scholars in particular find it distressing that it was a relatively popular tale, preserved in six manuscripts.' Norris Lacy has, somewhat apologetically, praised this fabliau for its narrative complexity and skilled construction, and has called for a reading of the poem that takes into account factors other than the narrator's misogyny. He adds that this fabliau is addressed to an all-male audience, which may explain its strongly negative portrait of women as grasping and controlling, a portrait that conforms to the medieval stereotype. Male characters, Lacy reminds us, are often held up to derisive laughter for their individual faults, not for traits that merely confirm their gender. Lacy also notes that although the six versions of this fabliau are similar in content, there is a marked difference in narrative tone. Nottingham MS 19152, used as the basis for both Willem Noomen's critical edition and the previous Montaiglon-Raynaud edition, contains a long prologue, essentially a diatribe against women, while authorial intrusions throughout this version continue in this misogynist tone; the other versions of the fabliau pay much less attention to the female characters. Lacy refuses to tackle the complex question of whether MS 19152, the longest and most complete of the six manuscripts, preserves the original version, but he does favour the idea that the prologue may be a later addition (p. 110).

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Manek, Bernadine Grace Alvania. „Confucian Historical Narratives and Misogynic Culture in South Korea“. Journal of Asian Social Science Research 5, Nr. 1 (18.08.2023): 49–62. http://dx.doi.org/10.15575/jassr.v5i1.73.

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President Yoon Suk-yeol's campaign for the presidency embraces the anti-feminism movement that has further fueled the misogynistic culture in South Korea. South Korea is quite thick with patriarchy and misogyny because there is a lot of criticism of women, especially feminists. This article analyses the phenomenon of misogynistic culture in South Korea using document-based research and internet-based research techniques. It employs Foucault's discourse of power and the concept of misogyny to analyse the impact of history on misogynist culture in contemporary South Korea. The findings show that as Confucian teachings are the basis of state ideology in South Korea, Korean society believes in the chastity of women. In the Koran history, a negative connotation was given to women who are considered to have damaged the country’s ‘Joseon-ness’ and the standard of femininity in South Korean society. Given South Korea's high level of sexism and low level of female empowerment, the representation of males in dramas as caring and empathetic is unfortunately not representative of the real world. Sexist behaviour in South Korea is founded on Confucian ideology.

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Schultermandl, Silvia. „Insta-Girlhood: Selfies as Auto-Performative Responses to Sexism and Misogyny“. Journal of Contemporary Philology, Ss Cyril and Methodius University, B Koneski Faculty of Philology 5, Nr. 2 (2022): 9–21. http://dx.doi.org/10.37834/jcp2252009s.

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Kozar, Kateryna. „MISOGYNY AND APOLOGY OF THE FEMININE IN THE BIBLICAL CHRISTIAN TRADITION“. Sophia. Human and Religious Studies Bulletin 20, Nr. 2 (2022): 25–27. http://dx.doi.org/10.17721/sophia.2022.20.5.

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The article considers the Bible as the most thorough and basic source for studying the concept of femininity in the religious tradition of Christianity. According to many feminist researchers, it is the Bible that makes it possible to trace the ontological status of women in the Christian tradition and to understand the specifics of Christian religious views on masculine and feminine. The opinion is proved that thanks to the analysis of biblical figures, it is possible to identify the necessary models of human behavior (A. Milano), to understand the images-symbols in their variability from the point of view of gender studies (A. Bilyka, N. Chukhim and O. Gomilko). Moreover, numerous feminist theologians and philosophers willingly refer to the Bible as the most criticized, "anti-feminist" source (E. Fiorenza). Therefore, it became necessary to study those aspects related to the raised issues for the analysis of the correct interpretation of the texts of the Bible, especially the first three chapters of the Book of Genesis. The article presents an attempt to reconstruct the real status of women in the Bible. The issue of the Christian understanding of the status and historical significance of the biblical explanations of the feminine is considered (E. Bianchi and A-M. Peletier).

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Gomes, Alexandro Teixeira. „Representação discursiva e orientação argumentativa em enunciados proferidos em uma situação de modalidade de discurso polêmico: as imagens do machismo e da misoginia“. REDIS: REVISTA DE ESTUDOS DO DISCURSO, Nr. 13 (2023): 72–92. http://dx.doi.org/10.21747/21833958/red13a3.

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Assuming that all discourse is ideological and marked by argumentation, this study aims to analyze the manifestations of machismo and misogyny in utterances involving a contro-versy stemming from a statement made by the Brazilian singer Zé Neto. On May 12, 2022, during a concert in the city of Sorriso, in the Brazilian state of Mato Grosso, the singer, part of the sertanejo duo with Cristiano, delivered a speech in support of the then-president of Brazil, Jair Bolsonaro, and against the Rouanet Law. From his speech, we highlight the following excerpt: "We don't need to tat-too our 'toba' to show whether we're doing well or not; we simply come here and sing." This directly references a tattoo that the Brazilian singer Anitta has on her body. This episode triggered a discus-sion on social media characterized by misogynistic statements, which is the focus of our analysis. From a theoretical perspective, our study is primarily grounded in the works of Amossy (2017, 2018, 2020), Cavalcante et al (2020), Adam (2011), and Chapanski (2020). The results indicate a persistently prevalent discourse of sexism and misogyny, which must be addressed, along with any form of hate speech, as it places women in a situation of severe social vulnerability.

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Gartenlaub-González, Andrea, und Mayne-Nicholls Alida. „Hatred and misogyny in social networks, a menace to female political representation“. EPISTÉMÈ 27 (30.06.2022): 87–104. http://dx.doi.org/10.38119/cacs.2022.27.5.

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34

Sherr, Virginia T. „Munchausen’s syndrome by proxy and Lyme disease: Medical misogyny or diagnostic mystery?“ Medical Hypotheses 65, Nr. 3 (Januar 2005): 440–47. http://dx.doi.org/10.1016/j.mehy.2005.04.009.

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35

Baysal, Kübra. „Dystopias of Tyranny and Misogyny: The Handmaid’s Tale and The Carhullan Army“. Anaphora: Journal of Language, Literary, and Cultural Studies 5, Nr. 2 (30.12.2022): 214–22. http://dx.doi.org/10.30996/anaphora.v5i2.7657.

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Displaying the probable future and the doom of humanity and the Earth, Margaret Atwood’s The Handmaid’s Tale (1985) and Sarah Hall’s The Carhullan Army (2007) are two dystopian novels that present the terrible state of women along with the degradation of the society and the nonhuman environment. Atwood’s the Republic of Gilead and Hall’s the Authority enforce an extremely oppressive, exploitative, and misogynist order on women, which corrupts the natural flow of daily life and destroys the human and nonhuman spheres. Depicting the resistance of women against tyranny through female protagonists, these novels picture dystopian worlds of chaos and destruction ruled by anthropocentric and patriarchal dictate. With this perspective, this article aims to discuss the problem of patriarchal oppression on women in dystopian societies as portrayed in The Handmaid’s Tale and The Carhullan Army from the perspectives of the feminist and ecofeminist theories.

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Hanson, Kenneth R. „Sex: Click Here to Upgrade“. Contexts 21, Nr. 4 (November 2022): 24–29. http://dx.doi.org/10.1177/15365042221131076.

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As the rapidly expanding sex tech industry tries to evolve past its historical connection to patriarchy and misogyny, profits continue to be a key motivator. Can feminist entrepreneurs within the sex tech industry escape exploitative capitalist logics? And to what extent do capitalist logics negate the potential of the industry to lessen sexual and gender inequalities? In this article, I draw on observations of sex tech movers and shakers and interviews with sex tech users to offer a cautiously optimistic view of the future of sex.

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Zaller, Robert. „The Bostonians and Swann in Love: A Note on the New Misogyny“. Film & History: An Interdisciplinary Journal of Film and Television Studies 15, Nr. 4 (Dezember 1985): 91–92. http://dx.doi.org/10.1353/flm.1985.a402268.

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38

Burnett, Joanne. „Belgium’s Pop-Music-#MeToo Moment: Angèle and Damso Confront Gender Politics, Sexism, and Misogyny“. French Review 95, Nr. 3 (2022): 57–73. http://dx.doi.org/10.1353/tfr.2022.0053.

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Lemonik, Baila R. „Book review ofDangerous Relationships: Pornography, Misogyny, and RapeBy Diana Russell California: Sage, 1998“. Sexualities, Evolution & Gender 5, Nr. 3 (Dezember 2003): 217–21. http://dx.doi.org/10.1080/14616660410001663504.

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Yasmin, Fatema Samina. „Digital Misogyny Unveiled: An Examination of Online Hate Speech Targeting Women in Bangladesh“. Indian Journal of Mass Communication and Journalism 3, Nr. 2 (30.12.2023): 14–25. http://dx.doi.org/10.54105/ijmcj.b1062.123223.

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Discriminatory and sexist language expresses bias towards men and projects that women are inferior around the world. It is also evident in the patriarchal society of Bangladesh. While they are often prevalent subtly in communication taking place in person, the anonymous nature of the internet has enabled people to be vile towards women in the virtual world. Online hate speech and misogynistic behavior have become pervasive issues in today's digital landscape. Most people take Islamic verses literally or believe the religious clerics without checking their words' authenticity. The socio-religious idea of women being subservient to men produces numerous hate speeches against women on social media platforms. The presence of numerous online religious lectures spewing offensive words against women made the situation worse in Bangladesh. They conform to the prevalent idea that men should control women's agency, and for that purpose, even violence is acceptable. This article aims to provide a comprehensive analysis of the phenomenon, specifically focusing on the context of Bangladesh. Through case studies, it looks into how religious leaders fuel online hatred towards women.It further explores the various forms, impacts, and underlying factors of misogynistic online speech. By delving into the complexities of this issue, it also discusses the challenges faced by women in seeking redress and proposes recommendations to mitigate online violence against women in Bangladesh.

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Sene, Abib. „Un-cisgendering Womanism to Scrimmage with Misogyny: an Analysis of Cassandra (1999) by Violet Barungi“. South Asian Research Journal of Arts, Language and Literature 4, Nr. 2 (22.04.2022): 58–64. http://dx.doi.org/10.36346/sarjall.2022.v04i02.003.

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Published in 1999, Cassandra is a remarquable novel through which Violet Barungi pinpoints various questions related to feminism and femalism. To delve into the issue of feminism and glass the idea on femocracy, the perspective of femism and kink has been developed and elaborated. Indeed, in a critical perspective, the paper has spotlighted the degree of the Ugandan women’s failure in the struggle against patriarchy in their society. An analysis of probate pertinency has shown up the resolution of the female character to overthrow the social and cultural female status cushioned by so much domesticated vagrancies. However, confronted with pugnant realities, the female actant steps back to fall into the trap of sex and sexuality. A path to freedom is then cut short, a dream shattered on the erotic wall of venial pleasures. Emancipation is then wedged apart into the glooming splinters of masculinity and patriarchy.

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Jasso, Rosalba. „Estimación del feminicidio en México con base en homicidios en solitario“. Carta Económica Regional, Nr. 128 (01.10.2021): 85–125. http://dx.doi.org/10.32870/cer.v0i128.7835.

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Women in Mexico face two wars that threaten their lives; on the one hand, the vio-lence of machismo and misogyny and on the other, the generalized violence caused by the “war against drugs”. While part of the criminal violence usually implies multiple homicide events, femicides usually take place as actions specifically directed at them individually. This paper establishes the limitations of the methodological tools used by other investigations in the delimitation of femicide and offers a new operative defini-tion. The analysis of multiple murders reveals that the death of a significant propor-tion of women is linked to the death of other men, and simultaneously, the analysis of individual homicide shows a reconfiguration of risk spaces for women not necessarily associated with criminal violence.

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Danaher, John. „A Defence of Sexual Inclusion“. Social Theory and Practice 46, Nr. 3 (2020): 467–96. http://dx.doi.org/10.5840/soctheorpract202042293.

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This article argues that access to meaningful sexual experience should be included within the set of the goods that are subject to principles of distributive justice. It argues that some people are currently unjustly excluded from meaningful sexual experience and it is not implausible to suggest that they might thereby have certain claim rights to sexual inclusion. This does not entail that anyone has a right to sex with another person, but it does entail that duties may be imposed on society to foster greater sexual inclusion. This is a controversial thesis and this article addresses this controversy by engaging with four major objections to it: the misogyny objection; the impossibility objection; the stigmatisation objection; and the unjust social engineering objection.

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Forman, J. Rhett. „Reading T.S. Eliot in Our Ideological Age: Allusions to Christian Liturgy in The Waste Land“. Revista Canaria de Estudios Ingleses, Nr. 85 (2022): 97–109. http://dx.doi.org/10.25145/j.recaesin.2022.85.07.

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Critics have long engaged in an ideological debate regarding T.S. Eliot’s antisemitism, misogyny, and ethnocentrism. While his opponents attack him according to deconstructionist readings, his proponents remain unsure about how to defend his place in literary studies. Upon the centennial of The Waste Land, I argue that its opening and closing allusions to Christian liturgical practice in “The Burial of the Dead” and “What the Thunder Said” offer a poetic defense against deconstructionism’s literary nihilism, a defense that justifies its place in the next century. Through these allusions, Eliot fashions a poetic ritual that enacts the Biblical and liturgical journey from death into new life, a journey reflected in the poem’s images of a barren modernity and its resurrection of tradition.

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Odei-Tettey, Kwame, Adeline Esinam A. Ayivor und Esther Dodzi. „Intersectionality Theory and Leadership Futures: Policy Pathways Toward Reinventing Gender Spaces for Educational Leadership in Two Male Schools in Ghana“. Global Journal of Human Resource Management 11, Nr. 2 (15.02.2023): 64–95. http://dx.doi.org/10.37745/gjhrm.2013/vol11n26495.

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This paper examines the advances made on gender issues in Ghana, particularly regarding how far misogyny is being watered down in educational leadership. The article thence reflects on how society might resolve the question of the effects of misogyny on educational leadership futures and the associated possibilities, and decisively address this enervating question in the decades ahead. The paper discusses how individuals and groups are resisting and challenging their experiences of gender inequalities, as well as attempting to intervene and correct the causes and consequences of gendered power imbalances. The paper does not intend to assess all the facets of gendered life and inequality. Instead, it discusses arguments that have been put forward regarding re-engineering gender spaces for educational leadership futures. Data obtained from two all-boys’ schools suggest that gendered inequality is visible in both public and private spheres. However, the validity of the arguments that gender inequalities are still entrenched and persisting over time, place, and culture is contrasted with alternative claims from the data that gendered power relations, and for that matter inequalities, are gradually being eroded. Furthermore, the current academic focus on the concept of intersectionality regarding how variables like gender, tribe, religion, and culture intersect to define people’s gendered experiences, is used as the analytical framework. The study of women’s educational leadership experiences in this paper is used as a framework to further examine these issues and address some of the debates. The paper concludes with an argument that the study of inequality in relation to gendered identities, relations, and experiences must continue with an exploration of the study of men and masculinities if the theoretical analysis of gender is to be enriched to re-invent genders spaces for educational leadership futures. We also argue the view that to set the agenda for a more equal educational leadership future, society must see the need to link gender closely to other forms of social inequalities.

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Yilin, Tang. „Misogyny: A Social Gender Analysis of Machiavellian Political Views - Focusing on "Mandragola"“. Legal Traditions of the West and China 1, Nr. 2 (2021): 108–16. http://dx.doi.org/10.35534/ltwc.0301008.

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47

Li, Jia. „A History of Feminism and Gender Equality in the Modern Philippines“. EDUCATUM Journal of Social Sciences 8, Nr. 1 (29.06.2022): 31–42. http://dx.doi.org/10.37134/ejoss.vol8.1.4.2022.

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Gender inequality continues in Philippine society despite these attempts. Gender issues originating from power dynamics between men and women harm social progress. All educational institutions have a responsibility to educate the young with a gendered perspective. They hold the country's capacity to address gender issues. Extinguishing social standards that identify women and men as unequal in value, contributions, and rights. Assessing whether men and women have equal access to fundamental freedoms and choices. This includes the agency and autonomy exercised by women in exercising their freedoms. To counteract conditions that diminish the value of women's contributions to society, there is an urgent need to highlight women's involvement and leadership in politics and government. Women's involvement in policymaking and policy implementation is an effective strategy for fighting the continuing spread of sexism and misogyny, as well as lobbying for gender-responsive legislation to be adopted and enforced.

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Zaman, Md Sayeed Al. „Islamic vigilantism and women in social media“. Informasi 51, Nr. 1 (04.07.2021): 65–92. http://dx.doi.org/10.21831/informasi.v51i1.38170.

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In Bangladesh, the number of cyber-citizens has been skyrocketing since the 2010s. Violence against women is also proliferating along with the presence of Islam in public spheres and discourses. Using thematic analysis, this study analyzes the discourse data collected from Facebook, the dominant social media of Bangladesh. The key aim of the research is to find out the bedrock of Islamic vigilantism and verbal aggressiveness against women in social media. Subsequently, three interlinked themes have been explored: women’s religiosity, women’s attire, and women’s virtue. The findings have shown that men mainly capitalize on these three conventional and stereotyped ideas of popular Islam to conduct vigilantism against women in social media, which is most often accompanied by different types of verbal aggressiveness. Further, this study considering deep-rooted misogyny and patriarchy in Bangladesh society argues that these factors might have contributed to directing online vigilantism against women. As little research has been done in this area, this research study would lead to further researches in this area.

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A, Anon. „Intersectionality & Sexual harassment as a Minority Ethnic Female Surgeon“. Sushruta Journal of Health Policy & Opinion 15, Nr. 1 (08.01.2022): 1–2. http://dx.doi.org/10.38192/15.1.3.

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As a trainer, I have even taught women from certain cultures (who may find this level of contact difficult), that this is ‘normal’ in surgery. After reading the editorial and letter of response, in the Royal College of Surgeon’s Bulletin, [1] I have to think again about what I teach. I have taken for granted that surgeons have some sort of moral standing. Maybe I should be explaining also what they should not be tolerating. Even as a female surgeon, often at cultural gatherings, I feel I am perceived differently by women from my cultural or ethnic background, even if they are medical professionals themselves. I feel ostracised as being the woman who is playing with the men at their game. The younger generations however do applaud it, and I see more and more young women have a fervour for surgery. I feel now I want to protect them from this misogyny and sexual harassment more than ever.

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Amin, Manahil. „Internalized Homophobia in Ocean Vuong’s on Earth we’re Briefly Gorgeous“. International Journal of English Literature and Social Sciences 8, Nr. 4 (2023): 270–74. http://dx.doi.org/10.22161/ijels.84.43.

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Homophobia is one of the most prevalent bigoted prejudices in present age. This paper aimed to study the incarnation of internalized homophobia in the character of Trevor in the novel on Earth we’re Briefly Gorgeous (2019) by Ocean Vuong. By utilizing Pollack’s argument on “boy code” and “gendered straitjacket”, it has been observed that Trevor, despite being homosexual, tried to obscure and abate any softness in him by exorbitant performance of stereotypical masculinity such as meat eating, drugs, and misogyny that checks all the parameters of “boy code” set by society. It is also explored that manifestation of internalized homophobia in Trevor is happened as a result of excessive consensual gendered straitjacketing in relation to the heteronormative masculinity. Moreover, it is concluded that reason behind toxicity of Trevor towards his homosexuality was embedded in the roots of strict performance of maleness which resulted in digastric consequences such as self-hate, not meaningful relationship with partner and death.

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