Journal articles on the topic 'Poetic discourse on women's sexuality'
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1
Ningsih, Putri Setia. "Wacana Otonomi Seksualitas Perempuan: Sisilism Menolak Standar Ganda." Calathu: Jurnal Ilmu Komunikasi 4, no. 2 (January 20, 2023): 93–108. http://dx.doi.org/10.37715/calathu.v4i2.3316.
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Sexuality is an entity that is fluid and socially defined over a particular space and time. As a discourse, power/knowledge relations basically define sexuality. This research aims to explain how Sisil conveys the discourse of female sexuality on her Sisilism YouTube channel. Sisil and her YouTube channel became the subject of this research, and her formal object is the discussion of female sexuality in Sisilism videos. This research has the purpose to understand how the discourse of sexuality became an arena of the struggle for the practice of power/knowledge. The videos discussing women's sexuality published from 2016- 2022 were selected as a collection of texts that were analyzed using the Critical Discourse Analysis method described by Norman Fairclough. Through text analysis, discursive practice, and social practice, this study explains that female sexuality is shaped and produced through the discourse of the autonomy of female sexuality. The discourse shows Sisil’s agency to reject the double standards of women's sexuality that exist in Indonesian society and she's embracing it by adopting postfeminist concepts of gender and sexuality as a signal of women's liberations.
Keywords: female sexuality, Critical Discourse Analysis, resistance, autonomy, postfeminism
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Leiliyanti, Eva, Dhaurana Atikah Dewi, Larasati Nur Putri, Fariza Fariza, Zufrufin Saputra, Andera Wiyakintra, and Muhammad Ulul Albab. "Patriarchal Language Evaluation of Muslim Women’s Body, Sexuality, and Domestication Discourse on Indonesian Male Clerics Preaching." Changing Societies & Personalities 6, no. 3 (October 10, 2022): 634. http://dx.doi.org/10.15826/csp.2022.6.3.193.
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This nested case study (multiyear research critical discourse analysis—in this case, the first year) aims to provide support in the form of linguistic recommendations to the law reform, particularly on the issues of Muslim women's bodies, sexuality, and domestication based on the textual analysis of the patriarchal language used by different Islamic strands: Muhammadiyah's, Nahdlatul Ulama's and Salafi's clerics in their preaching in Indonesia. This is significant because such a study is relatively limited in Indonesian cases. However, it also shed light on how discrepant linguistic manners of these male clerics were deployed to voice their noblesse oblige about Muslim women's body, sexuality, and domestication as regulatory discourse. The data—six videos of the respective clerics' preaching—were taken from Youtube using purposeful stratified sampling. It is found that Muhammadiyah's cleric delineated this discourse based on the segregation of dubious religiously correct and incorrect propriety, whereas Nahdlatul Ulama's cleric, the apparent religious normality, and Salafi's cleric, the plausible religious propriety.
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Agha, Ambreen. "Religious Discourse in Tablighi Jama'at: A Challenge to Female Sexuality?" International Journal of Multicultural and Multireligious Understanding 2, no. 3 (June 8, 2015): 1. http://dx.doi.org/10.18415/ijmmu.v2i3.5.
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This paper is an empirical research on women's participation in Islamic revivalist movement of Tablighi Jama'at. In the current discourse on religion and female sexuality, I intend to look within Islam, as a religion and as an assertion of identity in the form of Tablighi Jama'at and Tabligh's articulation of its weltanschauung on Muslim way of life, with excessive focus on female sexuality. Here I will discuss Tabligh's conceptualisation of gender and gender roles through my field experience and analysis of women participation in the movement. In recent years we see that there is an upsurge in religious movements across the world exerting their identities and attempting to claim their rights. Since women have always been central to the political and social imagination of the Muslim mind we see an increased level of women's participation in these movements with defined sexual morality and gender equality.It is through the role of women in the transnational Islamic revivalist movement of Tablighi Jama'at, which arose as a response to Christian missionary and Hindu revivalist movements in the early 1920's in pre-partition India, that I have explored their level of engagement and their practices in order to bring into light tabligh's understanding of the female agency in the Muslim social order. In the backdrop of the feminist project and keeping in view tabligh's Orientalist understanding of the female, I raise the following questions, 'Is Tablighi Jama'at another such assertion within Islam that prescribes laws to define and control the female sexual desire through their understanding of sexuality and gender relations? Is the female tabligh member an agent of 'reform' or is she 'socialized' to believe that that men are superior and that what is described as masculine precedes and has priority over the feminine?
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Bargach, Jamila. "An Ambiguous Discourse of Rights: the 2004 Family Law Reform in Morocco." Hawwa 3, no. 2 (2005): 245–66. http://dx.doi.org/10.1163/1569208054739056.
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AbstractThe daring reforms of the 2004 family law in Morocco were heralded as a watershed in the contemporary status of gender relations. Making the institution of the tutor optional, raising the age of marriage to be equal between men and women and granting rights of custody to the mother in cases of divorce or re-marriage were seen as valorizing to women. However, and despite this progressive thrust, there remain some murky areas pertaining to the question of birth outside wedlock. This article weaves its argument around the structural impossibility of establishing legal rights to unmarried mothers given that such a phenomenon symbolizes deep existential anxieties about changes occurring within hitherto controlled and taboo domains of sexuality and the right to sexuality. The crisis facing traditional forms of solidarity and the indeterminacy of the Mudawana's clauses invoke an embattled social space where women's "illegal" sexuality continues to be the vexing nexus.
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Esquilín, Mary Ann Gosser. "Ecofeminist discourse and fluid lyrical sexualities." Journal of Language and Sexuality 5, no. 2 (September 16, 2016): 155–81. http://dx.doi.org/10.1075/jls.5.2.02esq.
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The traditional reading of Julia de Burgos’s (1914–1953) poem “Río Grande de Loíza” positions the river as a male lover. An ecofeminist reading yields a very different reading and raises other questions about the gendered and sexual message circulating within the poem. In my reading, the river becomes a fluid, lyrical mirror reflecting the poet’s quest for transnational and transsexual freedom unbound by female corporeality. Burgos invokes the river as a non-human Other interlocutor in order to deconstruct both the geographic and political boundaries imposed by US colonial hegemony and the sexual ones foisted by patriarchal-oriented Puerto Rican nationalists who viewed sexuality as heteronormative. By the 1930s, landscapes had been appropriated as symbols of the fatherland and a distinct Puerto Rican identity. Burgos’s language establishes instead a fluvial proto-feminist discourse of empowerment by imagining multiple sites of corporeal pleasure that transcend national barriers and offers alternative poetic fluid sexualities.
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Reed, Joseph D. "The Sexuality of Adonis." Classical Antiquity 14, no. 2 (October 1, 1995): 317–47. http://dx.doi.org/10.2307/25011025.
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This paper seeks to ascertain the ways in which Adonis and his ritual lament were used by Classical men and women in their constructions of their own gender and the other. The evidence from Classical Athens turns out to originate mainly among men and thus outside the cult, from which men were excluded; the myths and descriptions of the rite that we possess say more about men's attitudes toward themselves and toward women than about the celebrants' motives. Nevertheless, women's attitudes toward Adonis may be inferred from the social circumstances in which the Attic cult arose. Care must be taken to distinguish the different interests represented in the extant evidence (e.g., male from female and Greek from non-Greek). Marcel Detienne's influential structuralist interpretation of the cult has rightly dissociated Attic Adonis from similar Near Eastern figures and contextualized him in Classical Athenian society. Detienne's interpretation, however, has limitations, since it treats Adonis only as a representative of the unmanly and unproductive, and tends to ignore the different uses to which men and women could put Adonis and his rite. For example, the proverb "more fruitless than the gardens of Adonis" originated in male discourse, and does not necessarily reflect women's views. In comedy Adonis and the Adonia become a foil for masculine values; not only does this tell us nothing of what the celebrants thought, but awareness of the many strategies of self-definition available to Athenian men compels us to entertain other constructions of Adonis in other discursive milieus. Finally, although little testimony remains from the woman's perspective, we may speculate that in democratic Athens, restrictions on traditional female mourning rituals and the polarization of the sexes would have made such a private cult as the Adonia attractive to women.
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Al-Bakr, Fahad. "The Women's Epistolary Novel in the Kingdom of Saudi Arabia Study the structure of the discourse in the most prominent." Journal of Human and Administrative Sciences, no. 28 (September 1, 2022): 85–106. http://dx.doi.org/10.56760/10.5676/wcpk4231.
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Hare, Kathleen (Kaye) A. "“Institutionalized States of Information Abstinence”." Art/Research International: A Transdisciplinary Journal 6, no. 2 (September 4, 2021): 415–41. http://dx.doi.org/10.18432/ari29540.
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In this study, I provide applied examples of using cut-up poetic inquiry as an arts-based research method for analyzing erasure poetry. The erasure poetry was composed by five poet-participants and me during a sensory ethnography that explored embodied experiences of a sexual educator training program. I first overview erasure poetics in the context of sexuality education. I explain how erasure poetry as method can interrupt authoritative proclamations of truth, while also providing a technique to grapple with complex, corporeal data – central topics in sex education research. I then theorize cut-up poetic inquiry as an additional form of erasure, asking and illustrating how the processes of cut-up can distill information to enable emergent analytic insights in the context of my research. Throughout, I meditate on how erasure poetry as an arts- based research method can contribute to discussions of language, discourse, and embodiment in sex education research.
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Stephan, Rita. "Arab Women Writing Their Sexuality." Hawwa 4, no. 2-3 (2006): 159–80. http://dx.doi.org/10.1163/156920806779152219.
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AbstractEgyptian psychiatrist Nawal al-Saadawi and Syrian novelist Ghada al-Samman challenge the dichotomy of women's sexuality as both a deviant power of beauty and an object of social control. By reviewing some of the writings of al-Saadawi and al-Samman, I compare their analyses of sexual relations vis-à-vis social structures and religious regulations. I argue that by reclaiming their rights to sexuality, they not only contest the sexual hegemonic discourse but also the apparatus of social control. Both writers dispute general views of Arab female sexuality by successfully introducing taboo subjects into the public debate. I examine their popular writings that have publicly exposed the dogmatic subject of sexuality and its relational complexity to the public debate. The extent of al-Saadawi's influence is indicated by the vast audience for her literature and the heated reactions from conservatives and traditionalists alike. Similarly, al-Samman, who writes from an existentialist view, reaches Arab male and female readers and ranks highly among the most read Arab female authors. Al-Saadawi and al-Samman were, and remain, agents of change in a society that continues to undergo difficult transformations.
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Antonopoulos, Anna. "Writing the Mystic Body: Sexuality and Textuality in the écriture-féminine of Saint Catherine of Genoa." Hypatia 6, no. 3 (1991): 185–207. http://dx.doi.org/10.1111/j.1527-2001.1991.tb00263.x.
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This paper looks to evolve a discourse about the body in medieval women's mystical experience via an understanding of the life and work of Saint Catherine of Genoa as écriture-féminine. Drawing upon Catherine's resolution of binarism through the articulation of sexuality and textuality, I argue that the female mystic's experience of the body as site of struggle helps move beyond analysis of a binary experience to a politics of speaking the body directly.
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Zubair, Shirin. ""Just a Time-Pass": Acknowledgement/Denial (?) of Sexual Harassment in Young Women's Discourse." Hawwa 3, no. 2 (2005): 197–215. http://dx.doi.org/10.1163/1569208054739047.
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AbstractUsing the feminist techniques of unstructured interviews and self-participatory approach, I analyze the constructions of sexuality and sexual harassment in the discourses of women and men entering higher education, and the wider Pakistani society. The content, themes and discursive linguistic choices from the interview narratives of 16 young women who have experienced sexual harassment in educational institutions, workplace and streets have been analyzed. The data helps to illustrate that sexual harassment is a mechanism of social control, deeply linked to the patriarchy and power structures of Pakistani society. It is neither researched nor reported in public discourses hence it is perpetuated and reinforced by both men and women. The analysis shows that women's unawareness of certain forms of harassment, their silence and dismissal of it as "just a time-pass" (an idiom in Pakistani English which is equivalent to "just a pastime" in standard English) constructing it as a non-violent behavior obliquely reinforce it.
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Bennett, Chad. "The Queer Afterlife of Gossip." Twentieth-Century Literature 64, no. 4 (December 1, 2018): 387–412. http://dx.doi.org/10.1215/0041462x-7298985.
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This article reveals the formative interplay between the queer art of gossip and poetic practice in James Merrill’s The Changing Light at Sandover, a sprawling verse trilogy composed with the unlikely assistance of a Ouija board. The poem’s extensive gossip with the dead is often dismissed as mere surface. Yet Merrill, the article contends, indulges in what he calls the Ouija’s “backstage gossip” both to establish a queer relationship to poetic tradition and to confront the pervasive menace of the Cold War discourse of the Lavender Scare, which haunts the trilogy’s 1950s origins. Arguing that midcentury American attitudes about sexuality inflect—productively as much as disastrously—the relationship of lyric privacy to gossipy publicity in Merrill’s poem, the article shows how gossip, in its rich afterlife in Sandover, emerges not so much as a normative threat to be overcome but as a mode of fostering and preserving nonnormative voices, converting the privacy imposed on the homosexual into the conditions for creating queer worlds. Gossip concomitantly provides Merrill with a model of poetic self-performance that at once pushes against and embraces New Critical ideals of lyric subjectivity—a way of telling one’s own scandalous story through someone else’s words, even words intended as hostile, discovering poetic and sexual pleasures where others see only anxiety and dread.
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Honsalies-Munis, Svitlana. "BODY IMAGES IN THE POETRY BY ANNE SEXTON, SYLVIA PLATH, ADRIENNE RICH." English and American Studies 1, no. 16 (September 7, 2019): 143–50. http://dx.doi.org/10.15421/381920.
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The research is an attempt to analyze female body images in the poetry by Anne Sexton, Sylvia Plath and Adrienne Rich. Special attention is paid to the concept of women’s writing, modern theories of corporeality, sexuality and the problems of the body and the language, which have been considered as major features of women’s poetry in the second half of the 20th century. The theoretical background of the article is based on the works of Hélène Cixous, Luce Irigaray, Julia Kristeva, Jane Gallop, Alicia Ostriker, Christina Britzolakis, Jacqueline Rose, in which they defined the concepts of women's writing and language, women's subject, bodiness and corporality. The article analyzes a number of related issues: firstly, it determines how well-known theories of women's writing are consistent with the peculiarities of the female experience and its realization in a poetic text, especially on the level of the themes and motifs; secondly, it studies how the female body images are expressed in the poetry by Anne Sexton, Sylvia Plath and Adrienne Rich, what are the similarities between their corporeal imagery and what are the differences. The article analyses modern feminist works as well as gender studies.
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Khan, Kalsoom, Mumtaz Ahmad, and Malik Mujeeb ur Rahman. "Poetic Negotiations: Salad Bowl Feminism in Selected Poetry of Fehmida Riaz, Pat Mora and Joan Loveridge-Sanbonmatsu." Global Social Sciences Review V, no. II (June 30, 2020): 541–50. http://dx.doi.org/10.31703/gssr.2020(v-ii).51.
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The research attempts to evaluate the depiction of women's oppression in specific postcolonial contexts at the hands of the interlocked power pattern formed by manifold factors like patriarchy, class conflict, religion, ethnicity and imperialism in the selected poetry of the renowned Pakistani poetess Fehmida Riaz, the Latino American Poetess Pat Mora, and the Japanese poetess Sanbonmatsu. It applies the theory of Postcolonial Feminism to bring to the fore the oppression of postcolonial women at the intersection of gender, class, race, religion and culture, hence, offering a critique of Western Feminist discourse and its slogan of sisterhood, which tends to erase heterogeneity in women's situations across the globe. The theory of Third World Feminism as well as the portrayals in these poetic compositions from a variety of postcolonial social formations, highlight the fact that postcolonial women are not a monolithic and archetypal suffering category as presented in Western discourses; instead, their resistant agency and subversive subjectivity also stands at the center of their creative writings.
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Robb, Anthony J. "El ser sexual en la poesía de Eunice Odio." LETRAS, no. 39 (January 30, 2006): 107–40. http://dx.doi.org/10.15359/rl.1-39.6.
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Describe y analiza los temas y procedimientos discursivos de siete extensos poemas de Eunice Odio, y se detiene en dos aspectos: lo sexual en cuanto asociado al cuerpo como objeto poético, y la condición de la conciencia existencial en la naturaleza; así, el discurso erótico en la poesía pasa a ser un proceso de trasgresión. Odio experimenta con tópicos, con alusiones intertextuales y con temas recurrentes que apartan su obra poética de la poesía convencional amorosa, y la muestran como una notable manifestación vanguardista.
This article describes and analyzes the discourse techniques of seven long poems by Eunice Odio, and emphasizes two particular aspects: sexuality and its relation with the body as a poetic object, and the condition of existential awareness in nature. Thus the erotic discourse in this poetry becomes a process of transgression. Odio experiments with topics, intertextual allusions and recurring themes which set her poems apart from conventional love poetry, and identify her with an outstanding avant-guard perspective.
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Hogue, Rebecca H., and Anaïs Maurer. "Pacific women's anti-nuclear poetry: centring Indigenous knowledges." International Affairs 98, no. 4 (July 4, 2022): 1267–88. http://dx.doi.org/10.1093/ia/iiac120.
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Abstract This article expands feminist IR research on global nuclear politics by presenting a heretofore unassembled archive of Indigenous Pacific women's anti-nuclear poetry and by arguing for the importance of this poetry as a transformative mover of international discourse on nuclear imperialisms. Pacific activists, and especially women, have been some of the world's most active opponents to the global nuclear industrial complex, systematically working on the frontline of grassroots organizing in the Nuclear Free and Independent Pacific (NFIP) movement. Yet, the role played by Pacific women in the movement is understudied. To begin rectifying this omission, we chronologically retrace the evolution and the complexity of women's role in the global anti-nuclear movement by outlining the history of the development of anti-nuclear conferences in the 1970s understood alongside and also through Pacific women's poetic reflection on and activism against nuclearization in the Pacific. The poems by Pacific women presented in this article contribute to debates about nuclear politics in feminist IR and beyond, as they bring Pacific Islander voices into view and provide a more complex picture of Indigenous organizing, highlighting tensions based on gender and class within organizations such as the NFIP movement. In addition, these poems also contribute to ongoing challenges in IR to what constitutes valid forms of political discourse, by pushing back against the field's patriarchal tendency to favour administrative language and statistical reports at the expense of embodied knowledge and emotional experience. As such, this article also addresses broader questions of knowledge production in IR, particularly in the context of debates about decolonizing the field, and advocates for centring Indigenous knowledges of international politics.
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Haider, Shirin. "Semiotics Ideology and Femininity in Popular Pakistani Women's Magazines." Hawwa 7, no. 3 (2009): 229–48. http://dx.doi.org/10.1163/156920709x12579112681765.
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AbstractDrawing on theoretical perspectives from Western feminist research on the genre of women's magazines, I adapt Lazar's model of feminist critical discourse analysis (2005; henceforth referred to as FCDA) to write a critique on the genre of popular Pakistani women's magazines as linguistic and semiotic constructs, which articulate a certain ideology regarding the construction of Pakistani womens' identity. Through semiotic analysis of certain sections of the magazines, I point out the underlying normative and ideological assumptions in order to show how these magazine representations position women; and how semiotics wield power in marginalizing the role of women in society. The restrictive nature of discourses on femininities is highlighted through an analysis of discursive linguistic and semiotic techniques and devices. I argue that the role of semiotics is central in shaping and reinforcing such asymmetrical, gendered and sexist social patterns and practices and that these images (can) have repercussions with regard to women's sexuality(ies) and their social roles and identities.
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van Orden, Kate. "Sexual Discourse in the Parisian Chanson: A Libidinous Aviary." Journal of the American Musicological Society 48, no. 1 (1995): 1–41. http://dx.doi.org/10.2307/3128849.
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Chanson texts featuring birds form a unique nexus of voices in the sexual discourse pervading the Parisian repertory of the late sixteenth century. The eroticism of these chansons is often expressed according to the older poetic conventions of unrequited courtly love and its carnivalesque abasement focusing on the lower body, or by a synthesis of the two characterized by the poetry of Pierre de Ronsard. Ronsard's sensual lyricism tended to employ avian imagery in support of a naturalized philosophy of love encouraging sexuality. Birds, considered to have a libido surpassing that of humans, became a favored theme, and composers set many of these Ronsardian texts. In the second part of this essay, I contextualize the reception of the erotic chanson among France's upper classes, relating it to the crisis of the French aristocracy and the noble aspirations of the bourgeoisie. The nouveaux nobles, or bourgeois that ennobled themselves with the purchase of seigneurial titles, had the fiscal power to acquire music and seem to have evinced the same sexual repression that Foucault saw as emblematic of bourgeois society itself-a repression that spawned a whole literature on sex. Around and in the chanson formed a rich locus of this contemporary discourse on sex, noble comportment, and the moral effects of music.
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Walker, Garthine. "Expanding the Boundaries of Female Honour in Early Modern England." Transactions of the Royal Historical Society 6 (December 1996): 235–45. http://dx.doi.org/10.2307/3679239.
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Within the historiography of gender and reputation in early modern Europe, female and male honour are usually presented as being incommensurable; yet they are constantly compared. Female honour has been discussed primarily in the context of sexual reputation. Male honour is commonly imagined as ‘more complex’, involving matters of deference, physical prowess, economic and professional competence and die avoidance of public ridicule. Thus the predominant model of gendered honour has been oppositional—female to male, private to public, passive to active, individual to collective and, by extension, chastity to deeds. Such a model, however, is misconceived. Just as the honour of men could be bound up with sexuality and the body, so these constituted merely one—albeit powerful—concomitant of feminine honour. Sexual probity was indeed central to the dominant discourse of early modern gender ideology, and historians have quite properly noted the significance of a social code of female honour ‘which was overwhelmingly seen in sexual terms’. But the potency of this discourse has itself frequently led to the selection of sources in which sexual conduct and reputation are central issues, and in which sexual constructions of female dishonour are immediately visible Because women's honour has effectively been imagined in terms of dishonour, constructions of shame—especially those associated with sexuality and sexual behaviour—have been privileged over, or compounded with, those of affront. Even when it has been noted that sexual insult could be a mundane response ‘in every sort of local and personal conflict’, conceptualisations of women's honour have been defined overwhelmingly by the nature of such responses rather than the conflicts themselves.
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Kebede, Meselu Taye, Per Kristian Hilden, and Anne-Lise Middelthon. "Negotiated silence: the management of the self as a moral subject in young Ethiopian women's discourse about sexuality." Sex Education 14, no. 6 (June 30, 2014): 666–78. http://dx.doi.org/10.1080/14681811.2014.924918.
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Dinanti, Putri Ayienda, and Joesana Tjahjani. "SEKSUALITAS PEREMPUAN DAN WACANA DOMINAN PATRIARKI DALAM BEAUTIFUL YOU KARYA CHUCK PALAHNIUK." LITERA 20, no. 2 (July 27, 2021): 200–215. http://dx.doi.org/10.21831/ltr.v20i2.30707.
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Patriarki adalah salah satu sistem sosial yang mengatur di beberapa negara. Imbas dari sistem patriarki, perempuan sering mengalami dominasi dan tekanan yang ditimbulkan oleh laki-laki. Hal tersebut dilakukan melalui penguasaan terhadap seksualitas perempuan. Mengacu pada latar belakang tersebut, penelitian ini bertujuan mengungkap hubungan seksualitas perempuan dengan wacana patriarki di dalam karya sastra, khususnya novel Beautiful You. Karya tersebut ditulis oleh Chuck Palahniuk di tahun 2014 dan termasuk ke dalam jajaran sastra kontemporer Amerika. Metode berlandaskan kualitatif dipilih ke dalam penelitian untuk mendapatkan gambaran analisis yang lebih rinci. Tulisan ini menggunakan pendekatan struktural dan kritik sastra feminis. Teori sekuen Schmitt dan Viala, serta bagan fungsional transformasi Greimas digunakan untuk membongkar struktur dan strategi naratif teks. Teori feminisme eksitensialis milik Beauvoir kemudian dipaparkan untuk menemukan ideologi dalam teks. Hasil penelitian menunjukkan bahwa: pertama, struktur teks dan strategi naratif memang mengindikasikan kehadiran dominasi laki-laki di sepanjang cerita. Kedua, laki-laki mendominasi melalui tubuh dan seksualitas perempuan. Ketiga, dominasi tersebut berhubungan erat dengan adopsi wacana patriarki yang kemudian menjadi ideologi dalam teks. Kata kunci: dominasi, kesusastraan, patriarki, perempuan, seksualitasWOMEN’S SEXUALITY AND DOMINANT DISCOURSE OF PATRIARCHY IN BEAUTIFUL YOU BY CHUCK PALAHNIUK AbstractPatriarchy is one of the social systems that governs in several countries. As a result of the patriarchal system, women often experience domination and pressure caused by men. This is done through domination of women's sexuality. Referring to this background, this study is aimed at revealing the relationship between women's sexuality and patriarchal discourses in literary works, especially in the novel Beautiful You. The work is written by Chuck Palahniuk in 2014 and belongs to the ranks of contemporary American literature. A qualitative based method is selected in the study to obtain a more detailed description of the analysis. The study uses a structural approach and feminist literary criticism. Schmitt and Viala's sequence theory, as well as Greimas’ transformation functional chart are used to unravel the text structure and narrative strategy. Beauvoir's theory on existentialist feminism is presented to find ideologies in the text. The results of the research show that: first, the structure of the text and the narrative strategy indeed indicate the presence of male dominance throughout the story. Second, men dominate through women's bodies and sexuality. Third, that dominance is closely related to the adoption of patriarchal discourses which later become an ideology in the text. Keywords: domination, literature, patriarchy, women, sexuality
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Poloczek, Katarzyna. "Women’s Power To Be Loud: The Authority of the Discourse and Authority of the Text in Mary Dorcey’s Irish Lesbian Poetic Manifesto “Come Quietly or the Neighbours Will Hear”." Text Matters, no. 1 (November 23, 2011): 153–69. http://dx.doi.org/10.2478/v10231-011-0012-9.
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The following article aims to examine Mary Dorcey's poem "Come Quietly or the Neighbours Will Hear," included in the 1991 volume Moving into the Space Cleared by Our Mothers. Apart from being a well-known and critically acclaimed Irish poet and fiction writer, the author of the poem has been, from its beginnings, actively involved in lesbian rights movement. Dorcey's poem "Come Quietly or the Neighbours Will Hear" is to be construed from a perspective of lesbian and feminist discourse, as well as a cultural, sociological and political context in which it was created. While analyzing the poem, the emphasis is being paid to the intertwining of various ideological and subversive assumptions (dominant and the implied ones), their competing for importance and asserting authority over one another, in line with, and sometimes, against the grain of the textual framework. In other words, Dorcey's poem introduces a multilayered framework that draws heavily on various sources: the popular culture idiom, religious discourse (the references to the Virgin Mary and the biblical annunciation imagery), the text even employs, in some parts, crime and legal jargon, but, above all, it relies upon sensuous lesbian experience where desire and respect for the other woman opens the emancipating space allowing for redefining of one's personal and textual location. As a result of such a multifarious interaction, unrepresented and unacknowledged Irish women's standpoints may come to the surface and become articulated, disrupting their enforced muteness that the controlling heteronormative discourse has attempted to ensure. In Dorcey's poem, the operating metaphor of women's silence (or rather—silencing women), conceived of, at first, as the need to conceal one's sexual (lesbian) identity in fear of social ostracism and contempt of the "neighbours," is further equated with the noiseless, solitary and violent death of the anonymous woman, the finding of whose body was reported on the news. In both cases, the unwanted Irish women's voices of either agony, during the unregistered by anybody misogynist bloodshed that took place inside the flat, or the forbidden sounds of lesbian sexual excitement, need to be (self) censored and stifled, not to disrupt an idealized image of the well-established family and heteronormative patterns. In the light of the aforementioned parallel, empowered by the shared bodily and emotional closeness with her female lover, and already bitterly aware that silence in discourse is synonymous with textual, or even, actual death, the speaker in "Come Quietly or the Neighbours Will Hear" comes to claim her own agency and makes her voice heard by others and taken into account.
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Bachechi, Kimberly N., and Matthew Hall. "Purity, presumed displeasure and piety in the ‘big three’: a critical analysis of magazine discourse on young women's sexuality." Journal of Gender Studies 24, no. 5 (November 28, 2013): 549–60. http://dx.doi.org/10.1080/09589236.2013.861344.
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Vika Sari, Arini, and Wiyatmi Wiyatmi. "Sexual Politics in Fiksimini: Analysis of Feminist Critical Discourse." International Journal of Linguistics, Literature and Translation 4, no. 2 (February 27, 2021): 111–19. http://dx.doi.org/10.32996/ijllt.2021.4.2.14.
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This study aims to describe the sexual politics in fiksimini by using feminist critical discourse analysis. This research is a qualitative descriptive study that uses @fiksimini account during January-February 2020 on Twitter as the data source. The research data used is sexual politics discourse contained in literary worksfiksimini which has a total of 267 data with 44 topicsfiksimini. Data collection techniques are conducted by reading and recorded in the data cards. The data collection instrument was the researcher himself (human instrument) using Kate Millett's sexual politics parameters. Data analysis technique in this study used semantic and pragmatic equivalents in analyzing work fiksimini containing sexual politics in fiksimini. The data analysis stage is carried out by the work step of literature research, namely studying libraries related to research objects by reading, taking notes, and interpreting references related to research objects. The results showed that there are six forms of sexual politics contained in fiksimini, namely: sexual slavery, women's domestic work, control of women, abuse of sexuality, rape, projecting women and negotiations conducted by female characters in the story. Sexual politics contained in fiksimini is 80% written by male writers who recount the power of patriarchy. The ideology seen from writing about sexual politics shows that writers use male and female characters emerging from social classes, institutions of marriage, and free sex. The female characters narrated by the fiksimini writers still place women as inferior beings who are in the power of superior patriarchy.
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Mellard, James M. "Reading Saint Flannery: Modernism, Sexuality, and the Culture of Psychoanalysis." Prospects 24 (October 1999): 625–43. http://dx.doi.org/10.1017/s036123330000051x.
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Because flannery O'CONNOR was a Christian writer who suffered considerably from a painful and debilitating disease, died young, and left a legacy of remarkable stories and novels, critics of many persuasions have canonized her in ways few writers have been canonized. Since it is hard to argue with a saint, the vast majority of readers have capitulated to O'Connor's pronouncements on how to read those works. Several critics — myself among them — have reminded us how effectively O'Connor has set the terms of the discourse about her. Working in the modernist age, she thought herself not a modernist, but a throwback to an earlier age. Consequently, one of the more interesting, but generally ignored, questions about Flannery O'Connor is how to periodize her work. Whatever her claims, it is clear she is modernist in important ways. We see that in her use of myth, for example, and in how she uses the devices of lyrical or poetic fiction such as powerful controlling metaphors and recurrent image-motifs to knit together a form in place of traditional emplotments. In her practice, moreover, she is a modernist easily allied with New Criticism. Of O'Connor's adherence to its tenets, Frederick Crews says, “As she freely admitted, she came into her own as an artist only after undergoing a full New Critical initiation at the University of Iowa's Writer's Workshop under the tutelage of Paul Engle and Andrew Lytle, with Brooks and Warren's then ubiquitous Understanding Fiction providing the models” (144). Indeed, says Crews, “Even the most impressive and original of her stories adhere to the classroom formula of her day: show, don't tell; keep the narrative voice distinct from those of your characters; cultivate understatement; develop a central image or symbol to convey your theme ‘objectively’; and point everything toward one neatly sprung ironic reversal. No one ever put it all together with greater deftness” (144–45).
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Naveed, Muhammad. "https://habibiaislamicus.com/index.php/hirj/article/view/257." Habibia Islamicus 5, no. 4 (December 30, 2021): 15–24. http://dx.doi.org/10.47720/hi.2021.0504a2.
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Ahlam Mostaghanemi is a contemporary Algerian poet and novelist, she is also arguably the most successful Arabic writer of her time, she was born in exile during a time of great turmoil in Algeria. Her experiences as the daughter of a French teacher, turned Algerian liberation fighter shaped her vision and provided inspiration for her writing, as one of the first students in the new Arabic schools in independent Algeria, she puts tremendous value in being able to write and express herself freely in Arabic. Ahlam Mostaghanemi was the first Algerian woman writer to publish a novel in the Arabic language. Her work is therefore very significant in the context of Arab women's writing and feminism. Her novels express a unique understanding of social and political events and convey the impact of these events on individuals by combining love stories with political and social history, fused together in present time. The language that is used in the novel is usually simple in that it is a discourse in which it addresses different segments of society, as it expresses the language of various social segments, but the modern Arab narrator has advanced in his language in his novelist narration to transfer the novel into a poetic novel. The study includes the novelistic output of the Algerian novelist Ahlam Mostaghanemi in her trilogy, Memory of the Body, Chaos of the Senses, and Lions that befits you, in the narrative language at its poetic level, Mostaghanemi’s poetic language is an important feature throughout her novels, and that the narrative text revolts against all rules and laws and goes beyond ready-made templates
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Wyke, Maria. "The elegiac woman at Rome." Proceedings of the Cambridge Philological Society 33 (1987): 153–78. http://dx.doi.org/10.1017/s0068673500004971.
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How do women enter the discourse of Augustan love poetry and become elegiac? Studies of the representation of women in antiquity generally suggest that women enter its literatures doubly determined. Broadly speaking, literary representations of the female are determined both at the level of culture and at the level of genre: that is to say by the range of cultural codes and institutions which order the female in a particular society and by the conventions which surround a particular practice of writing. I propose in this paper, therefore, to explore the place of the elegiac woman in the literary landscape of Augustan Rome through an examination of the interplay of her cultural and generic determinants. The phrase ‘the elegiac woman’ which appears in the title of this paper should make clear at the outset that my concern will be not with the realities of women's lives in Augustan society but with a poetic genre of the female.
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Zheltikova, Inga V. "Vasily Rozanov and the Issues of Feminism." Almanac “Essays on Conservatism” 60 (December 12, 2019): 293–305. http://dx.doi.org/10.24030/24092517-2019-0-4-293-305.
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The paper is devoted to Vasily Rozanov's views on the problems raised by the women’s movement in the late 19th and early 20th centuries. Based on the analysis of the works of the philosopher, his interpretation of the nature of women is reconstructed. The author of the paper systematically presents Rozanov’s attitude to the issues of family and social functions of women, women education, labor and remuneration of it, his views on divorce and prostitution. The paper contains the philosopher's reflections on female sexuality and female subjectivity. The text presents Rozanov’s attitude to the feminist movement and women's emancipation. The author puts the ideas of the Russian philosopher in the context of feminist discourse, points out their proximity to such a direction as “cultural feminism”. It is concluded that Rozanov has one of the most complete and well-thought-out ideas about the essence of women in Russian philosophy.
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Osirim, Mary Johnson, Josephine Beoku-Betts, and Akosua Adomako Ampofo. "Researching African Women and Gender Studies: New Social Science Perspectives." African and Asian Studies 7, no. 4 (2008): 327–41. http://dx.doi.org/10.1163/156921008x359560.
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Abstract Research on African women and gender studies has grown substantially to a position where African-centered gender theories and praxis contribute to theorizing on global feminist scholarship. Africanist scholars in this field have explored new areas such as transnational and multiracial feminisms, both of which address the complex and interlocking conditions that impact women's lives and produce oppression, opportunity and privilege. In addition, emergent African-centered research on women and gender explores those critical areas of research frequently addressed in the global North which have historically been ignored or marginalized in the African context such as family, work, social and political movements, sexuality, health, technology, migration, and popular culture. This article examines these developments in African gender studies scholarship and highlights the contributions that new research on understudied linguistic populations, masculinity, migration, political development and social movements and the virtual world are making to global feminist discourse.
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Klein, Reisa. "Networked Scars: Tattooed Bodies after Breast Cancer." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–46. http://dx.doi.org/10.28968/cftt.v4i1.195.
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This paper investigates the growing trend of mastectomy tattoos as an alternative to reconstruction and their implication on the (de)regulation of women's bodies in the digital context. I explore how tattoos are incorporated into a "breast cancer culture" (King, 2010) as a form of self-care in the recreation of areola pigmentation after breast reconstructive surgery and in cosmetic masking of post-operative mastectomy scars. I am concerned with how online discourses of tattooing practices are drawing women's bodies into an emergent 'biopolitics' (Foucault, 1990; Rose, 2001), a productive type of power concerned with the risk management of a 'biomedicalized subject' where women are encouraged to care for their health through informed decisions via online media (Pitts, 2004) and through consumption and beautification techniques in line with normative femininity (King, 2006). Yet, online media can potentially operate as a site for the creation of new publics wherein women can retell the stories of their bodies through new practices of inscription outside of medicalized and masculinist reconstruction narratives. I perform a discourse analysis of Canadian expert and popular discourses in health websites, plastic surgery and cosmetic service websites, tattoo parlour websites and in social media, including P.ink, (an organization that supports mastectomy tattoos). I argue that within digital media competing medical, pop cultural and feminist narratives intersect in ways that can contribute to an "awkward feminist politics" (Smith-Prei & Stehle, 2016) where women's hybridized medical, digital, tattooed bodies can operate as material obstacles to normative correlations between health, femininity and sexuality.
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Klein, Reisa. "Networked Scars: Tattooed Bodies after Breast Cancer." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–46. http://dx.doi.org/10.28968/cftt.v4i1.29630.
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This paper investigates the growing trend of mastectomy tattoos as an alternative to reconstruction and their implication on the (de)regulation of women's bodies in the digital context. I explore how tattoos are incorporated into a "breast cancer culture" (King, 2010) as a form of self-care in the recreation of areola pigmentation after breast reconstructive surgery and in cosmetic masking of post-operative mastectomy scars. I am concerned with how online discourses of tattooing practices are drawing women's bodies into an emergent 'biopolitics' (Foucault, 1990; Rose, 2001), a productive type of power concerned with the risk management of a 'biomedicalized subject' where women are encouraged to care for their health through informed decisions via online media (Pitts, 2004) and through consumption and beautification techniques in line with normative femininity (King, 2006). Yet, online media can potentially operate as a site for the creation of new publics wherein women can retell the stories of their bodies through new practices of inscription outside of medicalized and masculinist reconstruction narratives. I perform a discourse analysis of Canadian expert and popular discourses in health websites, plastic surgery and cosmetic service websites, tattoo parlour websites and in social media, including P.ink, (an organization that supports mastectomy tattoos). I argue that within digital media competing medical, pop cultural and feminist narratives intersect in ways that can contribute to an "awkward feminist politics" (Smith-Prei & Stehle, 2016) where women's hybridized medical, digital, tattooed bodies can operate as material obstacles to normative correlations between health, femininity and sexuality.
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Carroll, Clare. "Representations of Women in Some Early Modern English Tracts on the Colonization of Ireland." Albion 25, no. 3 (1993): 379–93. http://dx.doi.org/10.2307/4050874.
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Since D. B. Quinn's The Elizabethans and the Irish, the history of early modern Ireland has been the subject of a wide range of studies, but only recently has women's role in that history received attention. Similarly, Nicholas Canny's article on “Edmund Spenser and the Development of an Anglo-Irish Identity” initiated a debate about whether sixteenth-century tracts on Ireland express a unified colonialist ideology, but only recently has the construction of sexuality in these texts come under scrutiny. It is not surprising that those who study the history of women in early modern Ireland do not often turn to the English tracts for evidence, except with great caution and reservation. So much related in these documents is indebted to the stereotypes of a colonialist discourse, initiated by Giraldus Cambrensis in the twelfth century, rather than to observation or encounter. Recent work on the history of women in early modern Ireland presents us with a sense of what is not being represented in the English settlers' descriptions. Such aspects of women's lives in Gaelic Ireland as their right to hold and acquire their own land and to keep their own names while married are not referred to in these tracts. These tracts do not yield transparent information about actual Irish women of the period, although there are fascinating references to their activities. Spenser writes that Irish women had “the trust and care of all things both at home and in the fields.” And at least one woman, the foster mother of Murrogh O'Brien, is said to have drunk the blood of her child's head as she grieved when he had been drawn and quartered by the English. The character of these texts as colonialist discourse makes the representation of women as a symbolic category or “gender” the more useful focus rather than some unmediated sense of “women.”
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Chasanah, Ida Nurul. "Migrasi simbolik wacana kuasa tubuh: menguak wacana tubuh dalam Ode untuk Leopold Von Sacher-Masoch karya Dinar Rahayu." Masyarakat, Kebudayaan dan Politik 27, no. 4 (October 1, 2014): 184. http://dx.doi.org/10.20473/mkp.v27i42014.184-194.
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The presence of Indonesian women writers with the dominant discourse of the power of body, presenting the pros and cons that would not go over. Female body is the language of women that can be poured through the writing of literary works. Helene Cixous brought the spirit of "writing the body" to motivate women authors to express himself through written discourse, which so far has been dominated by men. Cixous spirit is also promoted by Dinar Rahayu appear in the novel Ode untuk Leopold Von Sacher-Masoch. Dinar Rahayu voicing complexity of urban women's voices in this novel through several migration symbolic of the power of the female body. Migration is enriched by the presence of symbolic power in a sound body of Greek and Scandinavian mythology and Leopold voices in his work Venus in Furs. Through in-depth reading on the symbolic migration brought to the Ode untuk Leopold Von Sacher-Masoch through the voices of the characters and the particularities of naration techniques can be seen that this novel (as well as other sexist novels) is not merely a commodity that exploit sexuality pornography but rather an attempt to author urban female voices will be the "body power". This study uses content analysis method that begins with the reading of literature, heuristic and hermeneutic, and take advantage of intertextuality approach.
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IBRAHIM, FARHANA. "Cross-Border Intimacies: Marriage, migration, and citizenship in western India." Modern Asian Studies 52, no. 5 (June 21, 2018): 1664–91. http://dx.doi.org/10.1017/s0026749x16000810.
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AbstractThis article examines intersections between sexuality, migration, and citizenship in the context of cross-border and cross-region marriage migration in Kutch, Gujarat, to underscore that women's mobility across borders is one site on which national cultural and political anxieties unfold. It argues that contemporary cross-region marriage migration must be located within the larger political economy of such marriages, and should take into account the historical trajectories of marriage migration in particular regions. To this end, it examines three instances of marriage migration in Kutch: the princely state's marriages with Sindh, nineteenth-century marriages between merchants from Kutch and women from Africa, and contemporary marriage migration into Kutch from Bengal. The article asks whether the relative evaluation of these marriages by the state can be viewed in relation to the settlement policies undertaken after partition, where borderlands were to be settled with those who were deemed loyal citizens. Finally, by historicizing marriage—as structure, but also aspirational category—it seeks to move away from the singularity of marriage as framed in the dominant sociological discourse on marriage in South Asia.
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Nyanzi, Stella, Justine Nassimbwa, Vincent Kayizzi, and Strivan Kabanda. "‘African Sex is Dangerous!’ Renegotiating ‘Ritual Sex’ in Contemporary Masaka District." Africa 78, no. 4 (November 2008): 518–39. http://dx.doi.org/10.3366/e0001972008000429.
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The sexual culture of sub-Saharan African peoples is variously utilized as an explanation for the high incidence of HIV in Africa. Thus it has been the target of behaviour change campaigns championed by massive public health education. Based on ethnographic fieldwork (using participant observation, individual interviews, focus group discussions, and a survey) in Masaka District, this article contests a reified, homogeneous and ethnocentric sexualizing of Africans. It engages with how prescribed ritual sex practices are (re)negotiated, contested, affirmed, policed, revised and given meaning within the context of a society living with HIV/AIDS. Among Baganda, sex is customarily a vital component for ‘completing’ individual prosperity, kin-group equilibrium and social cohesion. Various forms of prescribed customary sexual activities range from penetrative sex interaction between penis and vagina, to symbolic performances such as (male) jumping over women's legs or (female) wearing of special belts. Unlike portrayals of customary sex activities in anti-HIV/AIDS discourse, the notion of ‘dangerous sex’ and the fear of contagion are not typical of all ritual sex practices in Masaka. Akin to Christianity, colonialism, colonial medicine and modernizing discourses, anti-HIV/AIDS campaigns are the contemporary social policemen for sex, sexuality and sexual behaviour. In this regard, public health discourse in Uganda is pathologizing the mundane aspects of customary practices. The HIV/AIDS metaphor is variously utilized by Baganda to negotiate whether or not to engage in specific ritual sex activities.
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Åse, Cecilia. "En nationell njutning: Kropp och kön i kungliga årsböcker." Tidskrift för genusvetenskap 27, no. 1 (June 14, 2022): 59–73. http://dx.doi.org/10.55870/tgv.v27i1.3973.
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This article analyses how representations of gender, sexuality and women's bodies are intertwined with constructions of national identity in Swedish contemporary discourse on monarchy. A number of royal yearbooks from the period 1973- 2000 are studied. These books deal with happenings within the royal family during the passed year, from visits of state and the Nobel Prize ceremonies, to anniversaries and children's birthdays. Their content is conventional, sentimental and banal. As an institution monarchy is dependent upon the royal family successfully reproducing itself. In the yearbooks it is clear how the female body is made to reproduce both the Swedish monarchy and conceptions of the Swedish nation. Through the body giving birth, a sense of national community and populär participation is established, and royal children are considered being bom for the sake of the nation, for "our" sake. While women's bodies are necessary for reproducing monarchy, the Swedish nation is represented and symbolized by a male head of state, the king. The queen is given another function. In the studied yearbooks the queens body and her proclaimed physical beautyareused asmeansofconstructingand legitimating the heterosexuality and virility both of her husband and of the national community. This means that national identity is linked to a male sexual desire of a (beautiful) female body. One important conclusion is that monarchy naturalises established conceptions of history, gender, heterosexuality and corporeality at the same time as these conceptions also naturalise monarchy. This reproduces a nationalistic and heteronormative national identity. It also supports the emotional and sentimental underpinnings of national identity by means of making an identification with the royal family appear totally natural: "they" are ordinary people just like "us".
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Thomas, Queer J. "Fagchild Tools: Softening the Body Politic and Sexualizing Paul Ryan in a Pussy-Grabbing Era." Politics & Gender 14, no. 4 (November 28, 2018): 602–18. http://dx.doi.org/10.1017/s1743923x18000727.
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AbstractThis article cautions against the strong impulse in the #MeToo movement to desexualize politics. Informed by queer theory, the article argues that the public desexualization imperative, represented by indignation toward President Donald Trump's pussy-grabbing antics and the concomitant, albeit justified, movement to expose decades of his sexual harassment of women, casts a shadow across queer citizens that chills sexual expression in democratic discourse and public life. The public desexualization imperative presents a double bind that creates, on one hand, public spaces that are less threatening and discriminatory to women and, on the other, public spaces that—from a queer white cisgender man's perspective, one whose only “marking” is his sexuality—erase queers’ valued differences. The author uses personal narrative to describe and apply tools (conceptualized as fagchild tools) that help navigate tensions between women's equality movements and queer efforts to gain fuller, more open sexual citizenship. The article focuses, first, on softening the body politic (implicitly a white cisgender heterosexual male body) to provide sociopolitical space for sexual pluralism. Second, the article uses the sexualization of House Speaker Paul Ryan to argue that making space for queer sexualities may require accommodating the expression of nonqueer sexualities, including those that most of us find offensive.
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Lynd, Juliet, and Ana Roncero-Bellido. "Art, Poetry, and Testimonio in Cecilia Vicuña’s Saborami (1973)." Letras Femeninas 43, no. 1 (May 1, 2017): 93–119. http://dx.doi.org/10.14321/letrfeme.43.1.0093.
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Abstract Saborami (1973) is the first book published by Chilean poet-artist Cecilia Vicuña (b. 1947) and one of the first artistic denunciations of the violence of the September 11, 1973 military coup d’état in Chile. This understudied work of the Chilean neo avant-garde was first published in a bilingual Spanish-English edition with Beau Geste Press, one of the most influential independent presses for the publication, printing and duplicating of experimental art in the 1970s. This first artisanal edition of 250 copies was constructed from recycled paper and gathered several of the art projects Vicuña had been working on in the years prior to the coup, pairing them with poetic reflections on the politics of her art. Saborami is a dense, complex, multi-tonal work composed of –among other things– found objects, personal letters, ironic and non-ironic self-portraits of the artist in suggestive positions, mimeographed images of various types, duplications of the author’s earlier paintings, and a collection of erotic poems that were slated to be published during the last years of the Allende regime but were apparently censored for their explicit sexuality. Co-authors Lynd and Roncero-Bellido position this work at the crossroads between testimonio and vanguard art, then proceed to examine Vicuña’s aesthetically innovative contribution to the testimonial genre. Recent new editions of Saborami, the authors argue, demonstrate the need for a scholarly discourse that takes seriously the role of 1960s and 1970s experimental art as an important manifestation of oppositional discourses.
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JEFFRIES, CHARLIE. "Adolescent Women and Antiabortion Politics in the Reagan Administration." Journal of American Studies 52, no. 1 (February 7, 2017): 193–213. http://dx.doi.org/10.1017/s0021875816002024.
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Since theRoev.WadeSupreme Court ruling in 1973 made abortion legal in the United States, it has consistently been subject to attempts to limit its reach, to make abortions harder to access, and thus to restrict their availability or frequency. In recent years, both pro-life and pro-choice groups have been reenergized, through calls to defund Planned Parenthood in Congress in 2015, and the 2016 Supreme Court ruling which prohibited a Texas “clinic-shutdown” law, for obstructing women's legal access to abortion underRoe. An era where this law was particularly contested, however, was the 1980s, which saw the Christian right crystallize and rally together to support the election of Ronald Reagan as President, in the hopes that he would promote their goals. Though extra-governmental pro-life groups and antiabortion individuals within the federal government were not ultimately able to do away withRoe, and would eventually become disappointed with Reagan's efforts in securing this, a series of measures over the course of the administration saw abortion access limited for one group of women in particular: teenage girls. This essay follows these legislative moves over the course of the 1980s, which include the first federal abstinence-only education bill, the Adolescent Family Life Act, a series of laws that allowed states to enact parental notification or consent clauses for minors’ abortions, and a “squeal rule” for doctors who treated sexually active teenagers. It analyses the discourse of and around each of these measures in order to understand how young women's sexual conduct mobilized abortion policy in this era. In doing so, it offers new perspectives on the significance of adolescent female sexuality to Reagan, to the Christian right, and to progressives involved in the heated debates over abortion and related battles of the 1980s culture wars.
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Elgán, Elisabeth. "Sexualpolitikens genus i Frankrike och Sverige." Tidskrift för genusvetenskap 20, no. 3 (June 16, 2022): 18–30. http://dx.doi.org/10.55870/tgv.v20i3.4447.
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This comparative study, inspired by Marc Bloch, deals with the abortion and contraception politics of Sweden and France during the first half of the XXth century from a gender perspective At a discursive level the resemblance between the two countries is clear: this is the main result of this study. At this time many western countries, restricted the diffusion of contraceptives in some way and passed more efficient and abortion legislation thus increasing surveillance. The dominant view in Sweden and France, although the explicit motives for these policies were different in the two countries, was that sexuality was man's business and that it was men who were to be protected from contraception "propaganda" or to be led on the straight path to marriage and fatherhood. Nature intended women to be primarily mothers and they were therefore not seen as sexually active but instead in need of close protection, i.e. a repressive abortion law, to help them to fulfil they nature. This discourse dominated the political debates and was taken up by women politicians and women's organisations as well. The exception was the small circle of neo-malthusians and supporters of birth control. The church seems to have played very little role in these debates at this time in both Sweden and France. The discourse with respect to gender is then the same in Sweden and France, but there are some other differences that need explaining. A comparison highlights the particularities of the two countries. One of the differences is the important role played by eugenics in Sweden. The fascination exercised by medical science on politicians seems to have been particularly strong on the left wing where it was seen as a potential ally and as providing legitimisation in the struggle for a progressive social policy. Scientific thought in Sweden also seern to have been invaded by eugenics. It was very different in France where the scientists resisted eugenic ideas and stayed attached to an older belief that milieu was more important than inheritance. This belief coincided with that of the rather socially progressive and democratic French political regime of the time who hoped that upbringing and education would realise the famous dream of Liberté, Egalité, Fraternité.
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Shaw, Sudha, and Dr S. Prasannasree. "Neurofeminism: Atwood Discusses Neurofeminist Issues of Consumerism and Cannibalism in the Edible Woman." International Journal for Research in Applied Science and Engineering Technology 10, no. 10 (October 31, 2022): 401–5. http://dx.doi.org/10.22214/ijraset.2022.47010.
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Abstract: As neuroscience grows in its ability to appeal to the masses, it becomes more common to turn to it as an authority on various questions about how people shouldn't and should behave. This is especially evident with the issue of gender roles. The Edible Woman explores women's inability to eat and relationship distress, but was published at a time when the psychology of eating disorders was not often discussed. Margaret Atwood s The Edible Woman tells the story of a young woman struggling with society, her lover and food. It is often discussed as the first work of feminism. The novel's idea of consumption operates on a symbolic level. This novel explores themes of sexuality and consumerism in a layered, somewhat flamboyant style. As for the thematic exploration of the novel, the tendency of self-starvation becomes a way to express the hope of society. She feels constant pressure to conform to her dislikes, which affects her ability to eat and puts her life at risk. At the very least, neurofeminism critiques the portrayal of neuroscience in the popular media through the behaviour of Marian MacAlpin. This article provides an overview of the neurofeminist debate and current approaches to feminist neuroscience. The author concludes her review by calling for a more gender-appropriate research approach that takes into account the location and reflection within a neuroscientific framework, as well as questioning neurofeminist discourse on the use and misuse of the concept of wearing a fake smile and a red dress. Through this character of Marian McAlpin, Atwood cleverly shows that the pressure placed on women by society can have severe negative effects on their bodies and psyches. Our goal here is to examine the phenomena of neurosexism and neurofeminism using a primarily literary approach that incorporates insights from philosophy of mind, ethics, and feminist literature.
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Bilquis, Larossa, and Nurul Hidayat. "Kekuasaan dan Pengetahuan: Diskursus Mitos Maskulinitas Pada Seksualitas Pemuda." Jurnal Sosiologi Pendidikan Humanis 5, no. 2 (December 30, 2020): 168. http://dx.doi.org/10.17977/um021v5i2p168-179.
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This study aims to uncover how the masculinity discourse of young immigrants in Uluwatu Bali (basecamp) exists. By using Foucault's Genaology, the insights and values they adopt one by one must be dismantled to see what logic they are constructs. This research using qualitative method with fenomenology approach, which used foucoult framework abour sex and power. It can be said, in this research found various discourses reproduced by various sources of youth knowledge regarding the myth of masculinity which is identical to the characteristics and behavior of men who are strong, aggressive, dominant, rude, and full of egoism. In practice, they myth that their various behaviors, especially regarding their sexuality, are a manifestation of their masculinity as a male. The internet or online media and the environment in which they live are one of the sources of knowledge for young people that create discourses about the myth of masculinity. The youth in the peer group also take part in formulating discourses about ideal masculinity for their group. Free sex behavior, dare to take risks, follow wild races to cause chaos are the masculinity myths they adopt as the ideal male masculinity. This study also found that the masculinity myth was more often represented in youth sexual practices as an affirmation of control over women's bodies and sexuality in order to maintain their reputation in front of their friends and others. Penelitian ini bertujuan untuk membongkar bagaimana hadirnya diskursus maskulinitas pemuda pendatang di uluwatu Bali (basecamp). Dengan menggunakan Genaologi Foucault, pemahaman dan nilai yang mereka adopsi satu per satu harus dibongkar untuk melihat logika apa yang sebenarnya mereka bangun. Sehingga dapat ditemukan berbagai wacana yang direproduksi oleh berbagai sumber pengetahuan pemuda mengenai mitos maskulinitas diamana identik dengan sifat dan perilaku laki-laki kuat, agresif, dominatif, kasar, dan penuh egoisme. Dalam praktiknya mereka memitoskan beragam perilakunya terutama menyangkut seksualitasnya merupakan manifestasi dari maskulinitasnya sebagai laki-laki yang jantan. Internet atau media online serta lingkungan tempat tinggal mereka menjadi salah satu sumber pengetahuan pemuda yang menciptakan diskursus mengenai mitos maskulinitas tersebut. Para pemuda dalam peer groupnya juga mengambil bagian dalam merumuskan wacana-wacana mengenai maskulinitas ideal bagi kelompoknya. Perilaku seks bebas, berani mengambil resiko, mengikuti balap liar hingga menyebabkan keonaran merupakan mitos-mitos maskulinitas yang mereka adopsi sebagai maskulinitas laki-laki ideal. Penelitian ini juga menemukan jika mitos maskulinitas tersebut lebih banyak direpresentasikan kedalam praktik-praktik seksual pemuda sebagai penegasan atas penguasaan tubuh dan seksualitas perempuan demi mempertahankan reputasinya di hadapan teman-temannya dan orang lain.
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Sofyan, M. Ali. "ISLAM DAN MARGINALISASI PEREMPUAN: KUASA PEREMPUAN DI BALIK PROSTITUSI WARUNG PANTURA." Kodifikasia 13, no. 2 (December 11, 2019): 283. http://dx.doi.org/10.21154/kodifikasia.v13i2.1831.
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Diskursus tentang kuasa perempuan seolah tidak dapat dihentikan. Kuasa patriarki yang menjadi penyebab utama akhirnya tidak mampu untuk mengembalikan pada posisi setara. Salah satu kajian kuasa perempuan yang sering dilihat adalah ruang prostitusi atau lokalisasi. Ketika merujuk dalam konsep Islam jelas bahwa prostitusi sangat dilarang. Namun, kajian ini akan lebih melihat seperti apa freedom of women dalam persepektif Islam dan sosio kultural. Tulisan ini akan lebih dijelaskan dengan etnografi. Selain sebagai metode penulisan, etnografi juga digunakan dalam metode penelitian pada kajian ini. Warung di daerah Pantura (Batang, Jawa Tengah) yang dikenal menyediakan jasa prostitusi terletak di pinggir jalan pantura. Perempuan yang menawarkan jasa tersebut, sebagian besar bukan dari Batang. Dalam analisa awal, bahwa perempuan tersebut tidak dapat memiliki kuasa penuh atas dirinya. Pertama, mereka tidak memiliki warung tersebut, artinya mereka hanya sebagai pekerja yang harus berbagi keuntungan dengan pemilik warung. Kedua, kuasa atas tubuhnya tidak didapatkan karena tubuhnya dikonsumsi oleh publik dengan imbalan tertentu. Mereka merupakan bagian yang tersisihkan dari prostitusi kelas atas. Dalam perspektif Islam, perempuan tidak diciptakan untuk ditindas oleh siapapun. Analisa lebih jauh adalah sebenarnya dengan memberi label salah dan dosa, justru akan memberikan dampak semakin menjauh dengan agama. Pendekatan dengan kekerasan dan penghakiman (vigintalisme) tidak akan menyelesaikan masalah. Bagi perempuan dan konsumennya, ruang kemerdekaan seksualitas tidak boleh diganggu bagi siapapun. [The discourse on women's power is still widely debated. The patriarchal power which is the main cause is completely unable to shift to an equal position. One of the studies on women's power that is often seen is the space of prostitution or localization. When referring to the Islamic concept it is clear that prostitution is strictly prohibited. However, this study will reveal the freedom of women in the perspective of Islam and socio-culture. This paper is explained by ethnography method. Stalls in the Pantura area (Batang, Central Java) known provide the prostitution services that located on the edge of the northern coastal road. Most of the women who offer the services are originally not from Batang. In the first analysis, that woman cannot have full power over herself. First, the women are not the owner of the stall. It means that they only workers that share the profit with the stall owner. Second, power over their body is not obtained because their body is consumed by the public with certain rewards. They are an excluded part of upper class prostitution. In Islamic perspective, women are not created to be oppressed by others. The further analysis is by labelling them with wrong and sin, it will have an impact that they will run away from religion. An approach with violence and judging (vigintalism) will not solve the problem. For wonan and their consumer, the space for freedom of sexuality should not be disturbed by anyone].
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Nordborg, Gudrun. "Kärlek och ekonomi - juridiskt undantagstillstånd?" Tidskrift för genusvetenskap 20, no. 1 (June 16, 2022): 49–63. http://dx.doi.org/10.55870/tgv.v20i1.4498.
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In this article I question the official rhetoric which says that Swedish law functions neutrally with regard to the sexes. For one thing the treatment of sexualised violence indicates that women have not yet obtained ownership of their bodies or their sexuality, nor do they receive full compensation for their work within the family. For example, the 1970s legislation granting "free divorce" was designed to release men from any financial responsibility for their former wives. This change in the law also prevented a wife from claiming damages even if her husband had caused the breakdown of the marriage through violence or neglect. The earlier rule that made it possible to deny custody of children in such situations was repealed as well. We can also ask whether women really benefit from their work in the family. Nowadays, about one fourth of all couples cohabit. A cohabitation act has been in force since 1988. It gives some protection after separation, half the value of some of the property - namely the permanent home and household goods - but only if these were originally bought and used in common. However, where in many fields of law a basic principle is the protection of the "obtained position" in family law the basic principle is freedom of choice. This often favörs men. For example, there are cases o f their exercising their being able to pass on their debts to their women who have no redress in law. Moreover, domestic work has n o economic value; and even if a woman has done it all alone, it is seen as being performed in the common interest and not entitling her to a salary or to ownership of property. In a nutshell this is men profiting illegitimately from women's work of love. Supported by the legal discourse of neutrality then, the system operates in favour of men, o f creditors' third party rights and sometimes even in favour of the state. Thus I argue that legal principles will only make love of equal value for men and women when neutrality really comes to represent the middle ground between men and women, male and female.
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Енкарнацьйон Санчеc Аренас and Ессам Басем. "Cognitive Exploration of ‘Traveling’ in the Poetry of Widad Benmoussa." East European Journal of Psycholinguistics 5, no. 2 (December 28, 2018): 6–15. http://dx.doi.org/10.29038/eejpl.2018.5.2.are.
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The concept of motion is central to the human cognition and it is universally studied in cognitive linguistics. This research paper investigates concept of motion, with special reference to traveling, in the poetry of Widad Benmoussa. It mainly focuses on the cognitive dimensions underlying the metaphorical representation of traveling. To this end, the research conducts a semi-automated analysis of a corpus representing Widad’s poetic collections. MetaNet’s physical path is mainly used to reveal the cognitive respects of traveling. The personae the poetess assigns are found to pursue a dynamic goal through activation of several physical paths. During the unstable romantic relations, several travel impediments are met. Travel stops and detours, travel companions, paths in journey as well as changing travel destinations are the most stressed elements of ‘Traveling’ respects. With such a described high frequency of sudden departures and hopping, the male persona the poetess assigns evinces typical features of 'wanderlust' or dromomania.
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WONG, Day. "女性主義倫理與香港的墮胎問題." International Journal of Chinese & Comparative Philosophy of Medicine 5, no. 1 (January 1, 2007): 103–20. http://dx.doi.org/10.24112/ijccpm.51440.
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LANGUAGE NOTE | Document text in Chinese; abstract also in English.本文的重點是從女性主義的角度思考墮胎問題。女性主義的貢獻，並不在於高舉女性的墮胎權比胎兒的生存權重要，而是讓我們跳出傳統倫理非此則彼的二元框架。女性主義確立女性是有能力作道德思考的主體，提倡透過聆聽女性的聲音，發展一套新的倫理觀——關懷倫理。本文的第一部分將會介紹關懷倫理的特色，包括考慮特殊處境的因素而非純粹應用普遍性原則﹔著眼於相互關係、而非個人權利。關懷倫理的重點並不在於平衡一己和他人之利益﹔更準確的說法，是不把各方利益對立，把自己和他人（包括胎兒）視作互為倚賴、相輔相承的整體。女性主義倫理主張從婦女的具體經驗出發，反對以抽象思維或假設性問題來探討墮胎。第二部分將會從婦女的實存處境來思考墮胎背後的問題。女性為何需要墮胎？甚麼原因造成意外懷孕？因姦成孕對女性有何影響？為何墮胎之中胎兒的性別多是女性？這一連串問題，讓我們超越墮胎的對與錯，進一步反思婦女所受的種種壓迫。最後的第三部分，將會把女性主義倫理結連到香港社會的處境，關注本地女性面對的壓迫﹔透過女性的經驗，揭示醫護人員、社工、傳媒等如何歧視尋求墮胎的女性，及對女性身體和情慾進行家長式操控。This paper aims to discuss the issue of abortion from a feminist perspective. It argues that the strength of feminism does not lie in its defense of women’s rights vis-a-vis fetal rights, but rather in providing a way for us to think beyond the either/or framework of traditional ethics. Feminism affirms women’s agency in moral reasoning. It develops and advocates a new kind of ethics – an ethics of care – by listening to the moral voices of women. The ethics of care is characterized by consideration more of the factors in a specific context than of universalizing principles, and an emphasis on the entirety of relations than on individual rights. In contrast to traditional ethics which presupposes an opposition between self and others, the ethics of care sees self and others as interdependent. It is not so much about balancing the interests of oneself and others. Rather, it concerns recognizing the falsehood of this polarity and the truth of one's and others' ( including the fetus') interconnectedness.This paper will be divided into three parts. The first part introduces the ethics of care and shows how women can transcend the framework of selfishness and self-sacrifice in their moral consideration of abortion. Feminism values women's lived experiences and opposes to discuss abortion in an abstract or hypothetical way. It directs us to look at the link between women's needs for abortion and the social practices that oppress women. The second part of the paper will situate the issue of abortion in a wider context of oppression that are faced by women, and hence exposes the problems of limiting the discussion of abortion to the standard questions about the moral status of the fetus. The last part of the paper is an attempt to discuss the issue of abortion in the context of Hong Kong through a feminist lens.One should not equate feminist ethics with liberal defenses of women's right to choose abortion. Feminist ethics yields a different analysis of the moral questions surrounding abortion than that usually offered by the more familiar liberal approaches. In the discourse of rights, the relationship between women and the fetus is understood as adversarial. An examination of the process of women's moral reasoning allows us to see that their decision whether to have an abortion is often based on considerations of the entire relationship which involves their responsibilities to the fetus and other parties (including their other children), rather than a problem about abstract deontology. Their experience points towards an ethics of care which may help us reconstruct the notion of right.To conceive abortion from a feminist ethics is to view the issue not as singular but as a set of inter-related issues. The question whether abortion is right or wrong cannot be answered in isolation from other questions which probe into women's experiences of abortion. Why do women need to pursue abortion? What are the causes of unwanted pregnancies and why are they so common across different age groups of women? Why do many women find it difficult to refuse sexual requests? What is the impact of rape on women and why did some victims fail to seek an abortion in an early stage of pregnancy? How would women's lives be affected if they are not allowed to pursue abortion? How shall we explain the phenomenon that most of the aborted fetuses are female? These questions demand us to go beyond focusing exclusively on the moral or legal permissibility of abortion that has preoccupied traditional ethics. Only by reflecting on the actual experiences of women and the conditions of domination and subordination that govern the relationships between men and women can we come to an adequate understanding of the moral issue of abortion.In Hong Kong, it is legal to perform abortion in private and public hospitals or at the Family Planning Association of Hong Kong. However, local women are not free from oppression or prejudice when they pursue abortion. Women's experiences reveal the existence of social agents in the perpetuation of an institutional power which restricts women's autonomy over reproduction and sexuality. Many medical professionals and social workers discriminate against those who choose to have an abortion. They usually impose their moral judgments and carry out a form of moral policing towards these women. Such discrimination leads women to try very hard in hiding the fact that they have an abortion. It is still a long road ahead to promote a real sense of understanding of and respect for women's choice in abortion. Public education often presents an over-simplified picture and misleading messages. Many women have yet to face the challenge of how to think beyond the framework of selfishness and self-sacrifice. This paper concludes by urging those who truly cares about the issue of abortion in Hong Kong to work hard to eliminate discrimination, to promote an understanding of women's decisions, to advocate women's sexual autonomy, to encourage equality and mutual respect in sexual relationship, and to fight for provision of more affordable quality child care services.DOWNLOAD HISTORY | This article has been downloaded 1753 times in Digital Commons before migrating into this platform.
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BELLEW, PAUL BRADLEY. "Girl Wonder: Nathalia Crane, Poetic Prodigy of the 1920s." Journal of American Studies, June 7, 2021, 1–27. http://dx.doi.org/10.1017/s0021875821000505.
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Largely forgotten today, from approximately the late 1910s through the 1930s, at least a dozen young girls brought out numerous books in the US. But there was one girl who was particularly talented and successful: Nathalia Crane, who published her first collection of poetry when she was just eleven years old in 1924. This article analyzes both her work and her reception from her first success through the subsequent controversy over her authorship instigated by a local Brooklyn newspaper. In the process, the article demonstrates the complicated connections between perceptions of girlhood and women's sexuality as they relate to political agency in the early twentieth-century United States.
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Erle, Sibylle. "Susan Matthews, <i>Blake, Sexuality and Bourgeois Politeness</i>." Blake/An Illustrated Quarterly 48, no. 2 (October 8, 2014). http://dx.doi.org/10.47761/biq.140.
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Matthews’s book, a must-read for anyone interested in Blake and gender, reinvestigates Blake’s attitude toward sexual freedom, especially female desire, while firmly identifying his approach to gendered sexuality as a response to the dictates of eighteenth-century bourgeois culture, politeness, and sensibility. Matthews relocates Blake by focusing on his commercial works and recontextualizes his poetic language via the public discourse on sexuality within the bourgeois world. The new Blake emerges once the works normally associated with misogynistic views are more and better contextualized within the personal and textual networks surrounding them: “Like Oothoon, [Nicholas Rowe’s Jane] Shore is opened by suffering to a consciousness of others, losing a sense of her own separate self and of the separateness of sexuality from other categories” (198). Here, the feminine self is presented as emotionally involved and engaging (sexually), which means that it inadvertently challenges its liminal position as passive other, fixed as a norm and constructed through eighteenth-century cultural discourse. Female figures who are engaged, Matthews argues, counterpoint the masculine self and Adam Smith’s model of the sympathetic spectator, which relies on the point of view of the masculine self as focalizer of emotion.
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Kenalemang, Lame Maatla. "Visual ageism and the subtle sexualisation of older celebrities in L'Oréal's advert campaigns: a Multimodal Critical Discourse Analysis." Ageing and Society, February 19, 2021, 1–18. http://dx.doi.org/10.1017/s0144686x20002019.
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Abstract This study focuses on the recent increase in the use of older celebrities in cosmetics advertising. It asks what kinds of ideas and values these images may attribute to discourses of ageing. Drawing on a Multimodal Critical Discourse Analysis (MCDA) perspective, this study focuses on L'Oréal UK and Ireland Web advertisements, examining how these advertisements use older celebrities to redefine/reposition ageing and exploring how they relate to the notion of ‘successful ageing’. In these advertisements, using cosmetics is presented as a positive, empowering choice. The advertisements simultaneously promote new discourses about ageing in which older women's sexuality is presented as a form of power. However, the analysis shows that the underlying discourse pathologises ageing and presents ageing as something which can be evaded through the consumption of cosmetics. It thus turns ageing into a choice, but one where the ‘right choice’ aligns with neo-liberal ideas about ageing well. For women, decision-making about ageing seems to be a never-ending process that requires constant construction, promoted through the older celebrity's sexualisation. Women are expected to always look good and present the best versions of themselves, even at the latest stages of life, which reproduces and legitimises sexist and ageist expectations about women's appearances, including the expectations that for older women to remain visible and attractive, they must hide outward signs of ageing.
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Handayani, Rizqi. "Seksualitas dan Daulat Tubuh Perempuan dalam Cherita Pandawa Lima." Manuskripta 11, no. 2 (December 30, 2021). http://dx.doi.org/10.33656/manuskripta.v11i2.193.
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The paper aims to see the contestation and struggle for discourse on sexuality and the female body in Cherita Pandawa Lima. This research is literature research that uses critical discourse analysis as an approach in analyzing literary texts. Critical discourse analysis is used to dismantle the presumptions and ideologies of patriarchal power that are stored in androcentric literary discourses. The data that will be identified and classified are aspects related to women's bodies and sexuality which are exploited and maintained through patriarchal culture. These data will be analyzed using a feminist literary criticism approach to dismantle the patriarchal ideology that is hidden behind the text and reconstruct it within the framework of feminism. By using Cheritera Pandawa Lima edited by Khalid Hussain as the main data, this study shows that the female characters in Cheritera Pandawa Lima are the main axis in the storyline, and even become one of the main myths that drive the occurrence of the masculine Bharatayuddha war. Based on this, female figures try to get out of the patriarchal cultural norms and social constructs that develop in society, by seizing the discourse of patriarchal hegemony through sexuality and body sovereignty. Thus the female characters in this story try to align themselves with the ranks of the men.
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Tulisan ini bertujuan untuk melihat kontestasi dan perebutan wacana terhadap seksualitas dan tubuh perempuan dalam Cherita Pandawa Lima. Penelitian ini merupakan penelitian kepustakaan yang menggunakan analisis wacana kritis sebagai pendekatan dalam menganalisa teks sastra. Analisis wacana kritis digunakan untuk membongkar praduga dan ideologi kekuasaan patriarki yang tersimpan dalam wacana-wacana sastra yang androsentris. Adapun data yang akan diidentifikasi dan diklasifikasikan adalah aspek-aspek yang berkaitan dengan tubuh dan seksualitas perempuan yang dieksploitasi dan dipertahankan melalui budaya patriarkhi. Data-data tersebut akan dianalisa dengan pendekatan kritik sastra feminis untuk membongkar ideologi patriarkhis yang tersimpan di balik teks, serta merekontruksinya dalam kerangka pikir feminisme. Dengan menggunakan Cheritera Pandawa Lima yang disunting oleh Khalid Hussain sebagai data utama, maka penelitian ini menunjukkan bahwa tokoh-tokoh perempuan dalam Cheritera Pandawa Lima menjadi poros utama dalam jalan cerita, bahkan menjadi salah satu mitos utama yang mengendarai terjadinya perang Bharatayuddha yang maskulin. Berdasarkan hal tersebut tokoh-tokoh perempuan berusaha mencoba keluar dari norma-norma budaya patriarki dan konstruk sosial yang berkembang di tengah masyarakat, dengan cara merebut wacana hegemoni patriarki melalui seksualitas dan kedaulatan tubuhnya. Dengan demikian tokoh-tokoh perempuan dalam cerita ini berusaha menyejajarkan diri dengan barisan para laki-laki.