Academic literature on the topic 'Neutralité masculine'

Résumé Une étude détaillée de l'art du dialogue chez Guèvremont et Roy révèle d'importantes différences dans la facture des dialogues, leur fréquence, leurs fonctions et leur insertion dans le tissu romanesque. On constate chez Roy la présence quasi constante de non-dits et de troubles de la communication, tandis que chez Guèvremont, les échanges linguistiques procurent le plus souvent du plaisir et un sentiment d'appartenance. Par ailleurs, les deux romancières analysent, entre autres au moyen des dialogues, l'inégale répartition du pouvoir entre les sexes. L'apparente neutralité de la forme réaliste, et plus particulièrement du dialogue romanesque, permet aux romancières de constater la domaination masculine des échanges linguistiques tout en la critiquant subtilement et en laissant surgir, par divers moyens textuels, une parole et un regard féminins autres.

Le modèle du « bon père de famille », ou de la personne raisonnable, utilisé dans l'évaluation de la faute extracontractuelle est loin d'être un modèle neutre et objectif. Il s'agit plutôt d'une norme essentiellement masculine et inéquitable pour les femmes. Pour démontrer son hypothèse, l'auteure trace un parallèle entre ce modèle d'évaluation et celui qui est employé dans les affaires de harcèlement sexuel du type « environnement de travail hostile ». Dans ces deux domaines, peu importe le modèle auquel ont recours les tribunaux, ils tombent dans le piège de la neutralité: le modèle neutre n'existe pas et l'évaluation du caractère raisonnable passe par la lorgnette du juge. Pour rendre des décisions qui tiennent compte des réalités des femmes, les juges doivent se débarrasser des modèles d'évaluation prétendument neutres, qui ne font que masquer la réalité, et prendre en considération l'opinion des victimes.

Cet article s’intéresse à l’emploi des genres grammaticaux pour les noms référant à des humains dans un oral non planifié. Notre analyse repose sur l’observation de sept heures de parole à partir du Corpus de français parlé parisien (CFPP2000, Branca et al. , 2012) et du Corpus de français parlé à Bruxelles (CFPB, Dister et Labeau, 2017), soit 1616 noms. Sur la base de 5 catégories que nous avons distinguées, nous montrons la répartition des emplois au masculin et au féminin, et l’importance des catégories renvoyant potentiellement autant à un homme qu’à une femme : épicènes (n=353), collectifs renvoyant à des groupes mixtes (n=506), noms à genre fixe comme personne , mais qui peuvent renvoyer indifféremment à un homme ou à une femme (n=51). Nous examinons ensuite le fonctionnement du masculin, en distinguant les emplois spécifiques et les emplois neutralisants, pour les noms à alternance du morphème flexionnel (n=300), et pour les noms épicènes masculins (n=82). Pour ces catégories, au pluriel, les emplois neutralisés représentent les trois quarts des usages. La catégorie sexuée est donc fréquemment neutralisée, en particulier grâce aux épicènes et à l’emploi du masculin pluriel. L’observation qualitative des corpus montre cependant que les informations sur le sexe des référents peuvent être réintroduites au fil du discours, quand le besoin s’en fait sentir. Les locuteurs peuvent sans « trouble » passer d’un épicène masculin, conçu comme englobant les deux sexes, à un féminin pour évoquer une personne spécifique.

O presente estudo objetiva abranger a intersecção dos conceitos de sexualidade, envelhecimento e masculinidade para a compreensão das representações do corpo envelhecido para os homens idosos, tal como a sexualidade e os desafios da manutenção da masculinidade na contemporaneidade. Os aspectos metodológicos empregados para este fim incidem em um relato de experiência de oficinas temáticas desenvolvidas com idosos, tais homens são frequentadores de um equipamento social e participantes de grupos de convivência. Os dados registrados em diários de campo foram submetidos à análise de conteúdo de Bardin. Com isso, obtêm-se, enquanto resultados, os diversos fatores que contribuem para a construção da subjetividade do idoso a respeito do corpo masculino em torno da sexualidade, entre eles os valores e a manutenção das normas em detrimento dos encontros contemporâneos na mídia e na sociedade. Entende-se, portanto, que o envelhecer na atualidade é um desafio que vai além de carregar os estigmas sociais, e insere-se em uma dimensão cultural que padroniza os corpos, as relações sexuais e a masculinidade numa esfera que neutraliza o sujeito e o enquadra na jovialidade.

Alors que l’autrice et l’auteur se trouvaient dans un séminaire doctoral et que les deux expliquaient avoir choisi de féminiser leur mémoire de maitrise, un seul des deux reçut des félicitations pour sa prise de position. Cette situation ouvrit la porte à une discussion sur l’importance de s’émanciper du recours au masculin générique et sur le rôle des personnes alliées dans cet effort. Une discussion qui paraissait trop riche pour s’éteindre dans l’enceinte d’une plateforme numérique. Dans le présent article, nous proposons de revenir sur l’origine du recours au générique masculin dans la langue française afin de démythifier la prétention du masculin à la neutralité. Il s’agira ensuite de s’intéresser aux implications du recours au masculin générique dans le cas particulier du droit privé québécois et des inégalités et iniquités qui en découlent. Finalement, nous présenterons un dialogue sur nos motivations et expériences respectives en matière de rédaction inclusive, révélant un parcours qui s’arpente rarement sans embûches.

This paper seeks to expose feminist existence in the tradition of Bugis Makassar marriage by revisiting the position of Siri 'culture as the emancipation of human values, especially with regard to feminist and masculine essence in marriage. The marriage system shows the unclear direction or unrelatedness between the Siri 'values tradition and the concrete reality of feminist existence. The marriage system of Bugis Makassar is characterized by a shift in tradition which then raises the value of materialism into Siri 'culture. The problem becomes more complicated when faced with “uang panaik” tradition that so neutralize myths as a measure of establishment and masculine responsibility, so that the masculine reaction to the tradition of marriage Bugis Makassar feels necessary. Because this is what will create the feminist dilemma in the tradition of marriage.

This paper seeks to expose feminist existence in the tradition of Bugis Makassar marriage by revisiting the position of Siri 'culture as the emancipation of human values, especially with regard to feminist and masculine essence in marriage. The marriage system shows the unclear direction or unrelatedness between the Siri 'values tradition and the concrete reality of feminist existence. The marriage system of Bugis Makassar is characterized by a shift in tradition which then raises the value of materialism into Siri 'culture. The problem becomes more complicated when faced with “uang panaik” tradition that so neutralize myths as a measure of establishment and masculine responsibility, so that the masculine reaction to the tradition of marriage Bugis Makassar feels necessary. Because this is what will create the feminist dilemma in the tradition of marriage.

AbstractMaterials experience in design involves the meanings that materials convey to users through its expressive characteristics. Such meaning evoking patterns are influenced by parameters such as context, product (e.g.shape) and user. Consequently, there is a need to standardise experiential material characterisation and large-scale data collection, by means of a meaning-less or ‘neutral’ demonstrator to objectively compare materials.This paper explores the conception of this neutrality and proposes two opposing strategies: neutrality through complexity or through simplicity. In a pre-study with 20 designers, six associative pairs are selected as neutrality criteria, and shaped in 240 forms by 20 (non) designers in a main workshop. Following the simplicity strategy, these forms are averaged out in three steps by a team of five designers, based on a consensus on of delicate-rugged, aggressive-calm, futuristic-calm, masculine-feminine, traditional-modern, and toylike-professional, resulting in a selection of four averaged neutral forms.Finally, future research will focus on complexity to increase interactivity, so that consumers might be triggered in extensive material exploration.

Health care professionals’ (HCPs) notions about gender may influence the provision and quality of care. If care-seeking men are met by HCPs holding idealized and stereotypical notions of masculinity, this could reinforce barriers to adequate care. This study explored notions about men and masculinities among HCPs working with men’s sexual health in Sweden. Focus group interviews with 35 HCPs from primary health and sexual health clinics were analyzed using qualitative content analysis. The analysis resulted in three descriptive themes: (a) Contradictory masculinity—elusive but clear. Notions of masculinity as a phenomenon or concept were elusive, but masculine and un-masculine traits, behaviors, and qualities were clear. (b) Sexual health care is a social place where men and masculinities can be challenging. Male patients were associated with unwanted sexual tensions. Masculinity could challenge professionality. Seeking sexual health care was perceived as doing un-masculinity. (c) Regarding masculinity as irrelevant—a difficult ambition to achieve. Participants strived for gender-neutrality by regarding patients as humans, individuals, or patients rather than as men and masculine. The analysis also identified a theme of meaning: Notions of masculinity are situated relationally. HCPs situate masculinity in real and hypothetical relationships. Romantic and sexual preferences were used to define preferred masculinity. This study identified themes that showed how HCPs balanced professional and private notions of men and masculinity in their patient encounters. Increased gender awareness and training are needed to professionalize the management of gendered notions in encounters with men who seek care for sexual health problems.

“Zhongxing,” meaning “gender neutrality” in Mandarin Chinese, is the term typically used to describe young women who adopt masculine gender expressions affected by popular Japanese and Korean beautiful-boy styles and who assume a collective and prevalent presence in public space and popular culture in contemporary Taiwan. I examine how this cultural phenomenon evinces multilayered transnational convergence of globalizing western feminist and queer politics, commodified regional flow of Korean beautiful-boy image, and local Taiwanese T-Po lesbian subcultures in the process of Taiwan’s modern and international nation building. I also indicate the gender-specific consequences of cultural transnationalization on queer sexuality formation by elucidating how the rise of the zhongxing phenomenon mainstreams the unique form of female masculinity as a chic, politically progressive, and semi-normative gender performance for young women and represents lesbian visibility as a practice of insinuated signification rather than straightforward confession. Finally, I demonstrate how Taiwanese lesbians take advantage of the zhongxing discourse to conceive of a masculine inclination congruent with their female body and identification and to satisfy conflicting desires for queer visibility and social integration, revealing the subtle relations between normative constraints and the exercise of queer agency in a transnational cultural context.

Cette thèse interroge la persistance d'un malaise professionnel, symptôme d'un « plafond de verre symbolique », au-delà du « plafond de verre » (hiérarchique), à travers les visions du monde de femmes cadres supérieures et dirigeantes. Par le biais du découplage potentiel entre les vécus hétéronomes de ces femmes et les pratiques managériales des trois entreprises observées, ce travail analyse également les raisons latentes de cette persistance, ainsi que la manière dont la protestation ou l'adaptation à ces situations de malaise, vécues par ces femmes, peuvent se manifester au sein des institutions. Trois hypothèses guident l'explication : vécu corporel, dimension culturelle et auto-plafonnement (autolimitation). Mobilisant une démarche phénoménologique, parfois avec des traits s'apparentant à une démarche praxéologique, cette recherche combine plusieurs types de matériaux et d'approches théoriques nourris par différentes disciplines. Les résultats montrent que, nonobstant l'enthousiasme égalitaire mis en avant par les entreprises analysées, elles semblent davantage préposées à améliorer leur image publique qu'à apporter des changements substantiels. La structure n'a pas véritablement changé malgré ce « maquillage politique » : ce sont les femmes qui se sont adaptées, en adhérant à la mobilisation de leur subjectivité et en acceptant de se conformer à la « neutralité masculine ». Si elles se sont appropriées hiérarchiquement du pouvoir, elles continuent cependant symboliquement à le subir, à travers notamment un processus d' « empowerment par procuration ». Alimentée par divers facteurs, la persistance d'un malaise professionnel bride les femmes cadres supérieures et dirigeantes dans une double contingence : à la fois capitaliste « cage d'acier » et patriarcale « corset invisible ». Dans cette situation professionnelle, pétrie de contraintes, de « shaming patriarcal » et d'autorisations de comportements sexistes accordées par la structure via un « pass misogyne », ces femmes se retrouvent coincées dans un mode de vie solidement établi, qu'elles ont consciemment créé et qui est conforme à la raison instrumentale qu'elles ont désirée. Elles n'ont pas d'autres possibilités que de s'adapter, en ayant recours à un « gender patchworking identitaire ». Quatre visions du monde découlent de cette adaptation : Caméléon, Ladyboss, Olympe et Cosette
This thesis examines the persistence of a professional malaise, symptomatic of a "symbolic glass ceiling", over and above the (hierarchical) "glass ceiling", through the worldviews of female senior managers and executives. Through the potential decoupling between the heteronomous experiences of these women and the managerial practices of the three companies observed, this work also analyses the latent reasons for this persistence, as well as the way in which protest against or adaptation to these situations of malaise, experienced by these women, may manifest themselves within the institutions. This thesis examins three hypotheses: bodily experience, cultural dimension, and self-ceiling (self-restraint). Using a phenomenological approach, sometimes with features resembling a praxeological approach, this research combines several types of material and theoretical approaches cultivated by different disciplines. Notwithstanding the egalitarian enthusiasm put forward by the companies analysed, the results show that the companies seem to focus more on improving their public image than to bring about substantial change. The structure has not really changed "political make-up". In fact, it is the women who have adapted, by adhering to the mobilisation of their subjectivity and accepting a mould of "masculine neutrality". Hierarchically they have appropriated power, but symbolically they continue to be subjected to these standards, notably through a process of "empowerment by proxy". Fuelled by a variety of factors, the persistence of a professional malaise traps female senior managers and executives in a double contingency; a capitalist "steel cage" and a patriarchal "invisible corset". In this professional situation, full of constraints and 'patriarchal shaming' as well as authorisations for sexist behaviour, granted by a "misogynist pass", these women find themselves trapped in a firmly established lifestyle, which they have consciously created, and which conforms to the instrumental reason they so desired. They have no choice but to conform, by resorting to "gender patchworking identity". Four worldviews emerge from this adaptation: Caméléon, Ladyboss, Olympe and Cosette
Questa tesi di dottorato esamina la persistenza di un malessere professionale, sintomatico di un "soffitto di vetro simbolico", al di là del "soffitto di vetro" (gerarchico), attraverso le visioni del mondo delle donne senior manager e dirigenti. Attraverso il potenziale disaccoppiamento tra le esperienze eteronome di queste donne e le pratiche manageriali delle tre aziende osservate, questo lavoro analizza anche le ragioni latenti di questa persistenza, nonché il modo in cui la protesta o l'adattamento a queste situazioni di malessere, vissute da queste donne, possono manifestarsi all'interno delle aziende. Tre ipotesi guidano la spiegazione: l'esperienza corporea, la dimensione culturale e l'autosoffitto (l'auto-limitazione). I risultati mostrano che, nonostante l'entusiasmo egualitario introdotto dalle aziende analizzate, questo sembra servire più a migliorare la loro immagine pubblica che a produrre un cambiamento sostanziale. La struttura non ha realmente cambiato "trucco politico", sono le donne che si sono adattate aderendo alla mobilitazione della loro e accettando uno stampo di "neutralità maschile". Si sono appropriate del potere gerarchico, ma simbolicamente continuano a subirlo, attraverso un processo di "empowerment per procura". Alimentata da una serie di fattori, la persistenza di un malessere professionale intrappola le donne dirigenti e manager in una doppia contingenza: la "gabbia d'acciaio" capitalista e il "corsetto invisibile" patriarcale in questa situazione professionale, piena di vincoli e di "shaming patriarcale" e di autorizzazioni a comportamenti sessisti, concessi dalla struttura attraverso un "pass misogino", queste donne si trovano intrappolate in uno stile di vita saldamente stabilito, che hanno consapevolmente creato e che si conforma alla ragione strumentale che hanno desiderato, non hanno altra scelta che adattarsi, ricorrendo al "gender patchworking d'identità". Da questo adattamento emergono quattro visioni del mondo: Caméléon, Ladyboss, Olympe e Cosette

Abstract When Feminists have challenged the proclaimed gender neutrality of “malestream” political thought, they have frequently lighted on the abstract individualism of supposedly ungendered citizens as a target for their critique. In Zillah Eisenstein’s The Female Body and The Law, this provides the starting point for a new theory of equality that no longer relies on us being treated the same; in Carole Pateman’s The Sexual Contract it underpins a critique of contractual models as necessarily premised on a masculine notion of the body as separable from the self; in Susan Moller Okin’s justice, Gender and the Family it is developed into a vision of a genderless society as the precondition for fully just relations. My concern here is with the further implications for democracy, and more specifically, with the arguments that subsequently open up over group identities and group representation. The feminist challenge to the abstract, degendered individual has combined with the earlier critique of those who took class as the only or only interesting social divide, to usher in a new politics based around heterogeneity and difference.

Abstract Male and female sexuality are subservient to distinct brain controls, although they also share many influences. The primordial plan for both female and male fetuses, in mammals but not in birds, is initially feminine. Some have called this the “default” plan, since masculinization results from the organizational effects of fetal testosterone, which, in humans, occur during the second trimester of pregnancy. Others would call it the “without fault” plan, since the female brain coordinates the use of both cerebral hemispheres more effectively than does the male brain. Contrary to some creation myths, in mammals maleness arises from femaleness, rather than the other way around. If all biochemical events go according to the masculinization plan during this phase of gender specialization, the initially feminine brain is masculinized in utero by the timed secretion of testosterone and its conversion to the active organizational hormone, estrogen. The developing female brain is protected by prophylactic molecules, such as alpha-fetoprotein, which neutralize the effects of maternal estrogens that would otherwise tend to masculinize the brain. To be masculinized means that certain areas of the brain, especially specific nuclear groups in the anterior hypothalamus, grow larger in males than in females, while other areas remain smaller, such as the corpus callosum, which connects the two cerebral hemispheres. These brain organizational effects of early hormone secretions go a long way toward explaining some homosexual tendencies, for the hormones that ultimately trigger the organization of the male brain (testosterone aromatized to estrogen) are distinct from those that trigger the organization of the male body (testosterone converted to dihydrotestosterone, or DHT, by 5a-reductase). Due to this branching of control factors for brain and body organization, it is quite possible for a male-type body to contain a female-type brain, and for a female-type body to contain a male-type brain. It has been repeatedly shown in animal models that maternal stress can hinder the normal process of brain masculinization by desynchronizing the underlying physiological processes: If neonatal testosterone is secreted too early, before receptors are available to receive the message, normal masculinization does not occur. Maternal stress also impairs aromatase activity, which retards conversion of testosterone to estrogen. These different gender potentials in the brain, laid down during fetal development, are activated by the maturation of gonadal steroid synthesis during puberty. It is also known that male and female sexual urges emerge from different neural systems.