Bibliografías temáticas / Sexism in anthropology

Literatura académica sobre el tema "Sexism in anthropology"

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Publicado: 26 de julio de 2024

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Artículos de revistas sobre el tema "Sexism in anthropology"

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Athens, Lonnie. "Old World Sexism Transplanted". Qualitative Inquiry 14, n.º 5 (julio de 2008): 767–83. http://dx.doi.org/10.1177/1077800408318278.

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Kowalewski, David, Judith S. McIlwee y Robin Prunty. "Sexism, Racism, and Establishmentism". Journal of Black Studies 26, n.º 2 (noviembre de 1995): 201–15. http://dx.doi.org/10.1177/002193479502600207.

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Reid, Pamela Trotman y Susan Clayton. "Racism and sexism at work". Social Justice Research 5, n.º 3 (septiembre de 1992): 249–68. http://dx.doi.org/10.1007/bf01048666.

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Clever, Iris. "Miriam Tildesley and the Anthropological Politics of Standardizing Racial Measurements". Perspectives on Science 30, n.º 1 (enero de 2022): 13–47. http://dx.doi.org/10.1162/posc_a_00401.

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Abstract This article examines to what extent nationalist and sexist sentiment and international politics shaped attempts to universalize measurement practices in physical anthropology. On the one hand, racial scientists were interested in creating an international community with a universalized methodology and developing a global taxonomy of human races. On the other hand, they chauvinistically guarded their localized practices from outside influences. By following the standardization efforts of British biometrician Miriam Tildesley, a female racial scientist adamant on unifying a research field largely dominated by men from different countries, this article argues that intersecting forces of nationalism, internationalism, and sexism shaped anthropological practices in the early twentieth century.
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Zihlman, Adrienne L. "American Association of Physical Anthropologists Annual Luncheon Address, April 1985: Sex, sexes, and sexism in human origins". American Journal of Physical Anthropology 30, S8 (1987): 11–19. http://dx.doi.org/10.1002/ajpa.1330300504.

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Barthel, Diane, Nijole V. Benokraitis y Joe R. Feagin. "Modern Sexism: Blatant, Subtle, and Covert Discrimination." Social Forces 67, n.º 1 (septiembre de 1988): 268. http://dx.doi.org/10.2307/2579123.

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Gerst, Katherine, Alan Reifman, Sylvia Niehuis y Dana Weiser. "How do spouses’ levels of ambivalent sexism predict allocations of household chores? Probing why women still perform most of the work in the U.S." Interpersona: An International Journal on Personal Relationships 15, n.º 2 (14 de diciembre de 2021): 167–82. http://dx.doi.org/10.5964/ijpr.6007.

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This study’s main objective was to examine whether, in a U.S. sample, ambivalent sexism would show stronger associations with heterosexual husbands and wives’ housework division (hours and proportion) than have previous gender-ideology measures. Unlike earlier conceptions of sexism emphasizing hostile and negative stereotypical views toward women, ambivalent sexism combines the two dimensions of hostile sexism and benevolent sexism (seemingly positive views and behaviors toward women that nevertheless convey underlying paternalistic and patronizing motivations). We hypothesized that male and female respondents high in both hostile and benevolent sexism would report the typical pattern of wives’ housework exceeding their husbands’, whereas those lower in hostile or benevolent sexism would report less housework being performed by wives. Married individuals (N = 249) were recruited via advertisements on Amazon.com’s Mechanical Turk (MTurk) platform and announcements at a university to complete an online survey. Several variables were measured, including own and spouse’s housework hours, hostile and benevolent sexism, and demographic control variables previously associated with housework allocation. An interaction emerged for women, in which those high in benevolent, but low in hostile, sexism reported performing the highest proportion of housework, whereas those low in both forms of sexism performed the lowest proportion. These results provided full or partial support for different aspects of our hypotheses. Men reported greater housework (hours and proportion) the more hours their wife worked outside the house. Discussion examines implications for ambivalent sexism theory, housework sharing, and conceptions of sexism.
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Goff, Phillip Atiba y Kimberly Barsamian Kahn. "HOW PSYCHOLOGICAL SCIENCE IMPEDES INTERSECTIONAL THINKING". Du Bois Review: Social Science Research on Race 10, n.º 2 (2013): 365–84. http://dx.doi.org/10.1017/s1742058x13000313.

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AbstractPsychological science that examines racial and gender bias, primarily located within social psychology, has tended to discount the ways in which race and gender mutually construct each other. Lay conceptions of racial and gender discrimination tend to see racism as primarily afflicting men and sexism primarily afflicting White women, when in fact race and gender are interrelated and work together intersectionally. Ignoring women's experiences of racial discrimination produces androcentric conceptions of racisms—in other words, many definitions of racial discrimination are to some degree sexist (Goff et al., 2008). Similarly, privileging the experiences of White women produces narrow definitions of gender discrimination—in other words, many definitions of gender discrimination are to some degree racist, such that they serve to reinforce the current societal hierarchies. Psychological science sometimes appears to reflect such conceptions. The result is that the social science principally responsible for explaining individual-level biases has developed a body of research that can undervalue the experiences of non-White women (Goff et al., 2008). This article examines features of social psychological science and its research processes to answer a question suggested by this framing: is the current psychological understanding of racism, to some extent, sexist and the understanding of sexism, to some extent, racist? We argue here that the instruments that much of social psychological science uses to measure racial and gender discrimination may play a role in producing inaccurate understandings of racial and gender discrimination. We also present original experimental data to suggest that lay conceptions parallel social psychology's biases: with lay persons also assuming that racism is about Black men and sexism is about White women.2 Finally, we provide some suggestions to increase the inclusivity of psychology's study of discrimination as well as reasons for optimism in this area.
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Berggren, Kalle. "Ashamed of One’s Sexism, Mourning One’s Friends". Culture Unbound 12, n.º 3 (2 de febrero de 2021): 466–84. http://dx.doi.org/10.3384/cu.v12i3.3239.

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One of the most important questions for feminist research on men and masculinity concerns how men can change and become more affected by feminism and less engaged in sexism. Here, men who identify as feminist, pro-feminist or anti-sexist have been considered to be of particular interest. This article contributes to the emerging research on men’s engagement with feminism by analysing contemporary writing about gender relations, inequality and masculinity, more specifically books about men published in Sweden, 2004-2015. Focusing on lived-experience descriptions, the analysis shows how a range of emotions are central to the processes where men encounter and are becoming affected by feminism. The emotions identified include happy ones such as relief, but a more prominent place is given to negative emotions such as alienation, shame, frustration, as well as loss and mourning. Drawing on Ahmed’s model of emotions as bound up with encounters with others, the article highlights how of men’s engagement with feminism is embedded within interpersonal relations with others, particularly women partners, men friends, and children.
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Pazhoohi, Farid. "Book Review: Language and Sexism". Journal of Language and Social Psychology 32, n.º 2 (20 de mayo de 2013): 235–37. http://dx.doi.org/10.1177/0261927x13481344.

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Tesis sobre el tema "Sexism in anthropology"

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Sanauddin, Noor. "Proverbs and patriarchy : analysis of linguistic sexism and gender relations among the Pashtuns of Pakistan". Thesis, University of Glasgow, 2015. http://theses.gla.ac.uk/6243/.

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This study analyses the ways in which gender relations are expressed and articulated through the use of folk proverbs amongst Pashto-speaking people of Pakistan. Previous work on Pashto proverbs have romanticised proverbs as a cultural asset and a source of Pashtun pride and ethnic identity, and most studies have aimed to promote or preserve folk proverbs. However, there is little recognition in previous literature of the sexist and gendered role of proverbs in Pashtun society. This study argues that Pashto proverbs encode and promote a patriarchal view and sexist ideology, demonstrating this with the help of proverbs as text as well as proverbs performance in context by Pashto speakers. The analysis is based on more than 500 proverbs relating to gender, collected from both published sources and through ethnographic fieldwork in the Khyber Pakhtunkhwa province of Pakistan. Qualitative data was collected through 40 interviews conducted with Pashto-speaking men and women of various ages and class/educational backgrounds, along with informal discussions with local people and the personal observations of the researcher. The study is informed by a combination of theoretical approaches including folkloristics, feminist sociology and sociolinguistics. While establishing that patriarchal structures and values are transmitted through proverbs, the study also reveals that proverbs’ meanings and messages are context-bound and women may, therefore, use proverbs in order to discuss, contest and (sometimes) undermine gender ideologies. More specifically, it is argued that: (1) Proverbs as ‘wisdom texts’ represent the viewpoint of those having the authority to define proper and improper behaviour, and as such, rather than objective reality represent a partial and partisan reality which, in the context of the present research, is sexist and misogynist. (2) While proverbs as ‘texts’ seem to present a more fixed view of reality, proverbs as ‘performance in context’ suggest that different speakers may use proverbs for different strategic purposes, such as to establish and negotiate ethnic and gendered identities and power which varies on the basis of gender, age, ethnicity, and class of the interlocutors. The thesis concludes that, rather than considering folk proverbs as ‘factual’ and ‘valuable’ sources of cultural expression, scholars should pay more attention to their ‘performatory’, ‘derogatory’ and ‘declaratory’ aspects as these often relegate women (and ‘other’, weaker groups) to a lesser position in society.
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Jacobs, Jillian Kathleen. "It’s a Fanboy’s World: How Cinephile Blogs Perpetuate a Sexist Hollywood". Ohio University Honors Tutorial College / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ouhonors1285035004.

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Herwig, Henriette. ""Wilhelm Meisters Wanderjahre" : Geschlechterdifferenz, sozialer Wandel, historische Anthropologie /". Tübingen ; Basel : Francke, 2002. http://catalogue.bnf.fr/ark:/12148/cb38843200z.

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Benoit, Pierre. "La personne du père : anthropologie et ontologie fondamentales de la paternité". Lyon 3, 2008. http://www.theses.fr/2008LYO31004.

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Le père est le parent de sexe masculin, époux de la mère. Après avoir montré les trois apories successives du naturalisme d'Aristote, du culturalisme des théories du genre (féminisme et F. Héritier) et de I'institutionnalisme de théories inspirées de la psychanalyse (Legendre), on justifie un renouvellement du questionnement sur la paternité par une approche ontologique. On démontre alors que le principe de la paternité est la parenté, comprise comme origine de l'enfant ayant une signification ontologique (Siewerth). Pour répondre à l'objection sartrienne, on pr6cise que l'origine parentale est de nature communionnelle (Fessard) et sapientielle, engageant une responsabilité radicale (Kant, Jonas, Lévinas, Péguy). La personne du père peut alors se défmir comme une CO-origine en communion avec la mère. On montre alors que le mariage est le principe et la structure adéquate de la paternité et de la famille communionnelle. On démontre aussi à partir du même principe personnaliste que le père est le parent de sexe masculin. On critique alors ce personnalisme par une dénonciation du biopouvoir du pére (Agamben, Foucault) et par la radicalité des objections queer (Butler). Le dépassement de ces objections contraint à chercher au-delà de l'humain le fondement de la paternité en cherchant les conditions de possibilité transcendantes et ontologiques d'une paternité communionnelle. La thèse s'arrête alors sur l'aporie patriarcale de l'analogie divine (Thomas d'Aquin) et ouwe à une proposition caîalogique (Weil, Stein, Péguy), de la paternité, en harmonie avec le monothéisme communionnel trinitaire
The father is the male parent, the mother's husband. After showing three successive contradictions: (1) Aristoteles naturalism, (2) the culturalism of gender theories (feminism and cultural anthropology), (3) the institutionalism of psychanalysis inspired theories (Legendre), we are led to a renewed analysis of fatherhood through an ontological approach. We then demonstrate that the parenthood can be defined as the origin of the child, in an ontological sense (Siewerth). In order to answer Sartre's objection, we then specify that parenthood, as an origin, is a form of communion (Fessard) and wisdom, which involves radical responsibility (Kant, Jonas, Lévinas, Péguy). The father can then be defined as a CO-origin in communion with the mother. We then show that marriage is the principle and the adequate structure of fatherhood and the "communional" family. From the above starting principle, we also demonstrate that the father is the male parent. We then criticize such personnalism by denouncing the father biopower (Agamben, Foucault) and by putting forward radical queer objections (Butler). In order to overcoming such objections, we are thus forced to seek the foundation of fatherhood beyond the human condition and look for conditions witch make communional fatherhood possible in transcendental ontological tenus. Our thesis then stumbles on the patriarchal aporia of divine analogy (Thomas of Aquinas) and opens the way to a perception of fatherhood based on a catalogical approach (Weil, Stein, Péguy) in keeping with communional, Trinity based monotheism
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Kuyu, Mwissa Camille. "Musique et régulations des relations entre les sexes à Kinsasa : anthropologie juridique et sémiologique d'une dimension de la crise zairoise". Paris 1, 1993. http://www.theses.fr/1993PA010281.

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A partir d'une reflexion sur la notion d'autorite, nous sommes arrive a cette conclusion selon laquelle c'est la position d'autorite qui fait le droit. La modernite nous a habitues a penser que la "juris dictio" etait l'apanage du legislateur dont la rationalite et la souverainete sont les paradigmes fondamentaux du droit. La crise de la modernite nous revele aujourd'hui qu'il n'y a pas une seule mais plusieurs positions d'autorite et que chaque societe a les siennes qui correspondent a des besoins reels des populations et qui sont occupees par des pesonnes susceptibles non seulement d'influencer les autres membres de la societe, mais aussi de canaliser leurs aspirations fondamentales. Marginalite ludique et occuper une position d'autorite morale
Thinking of the notion of authority, we can affirm that it's the authority position which makes the law. The modernity brought us to think that the "juris dictio" was the privilege of the law maker whose the rationality and the sovereignity are the basic paradigms of the law. The erisis of the modernity reveals us today that there is not only one but many authority positions and each society has its own that correspond to the real needs of people and that are occupied by people able not only to oct up on the other member, of the society but also to canalize their basic aspirations. Today in zaire, very few social actors occupy authority positions. The zairain musician has to come out his playing role in order to held a moral authority position
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Veyre-Goulet, Sophie. "Étude céphalométrique du dimorphisme sexuel de l'homme moderne". Lyon 1, 2007. http://www.theses.fr/2007LYO1Z249.

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La 4e de couverture indique : "Afin d’améliorer les techniques classiques d’étude du dimorphisme sexuel à partir du crâne, une équipe taiwanaise a élaboré une méthode téléradiographique reposant sur des tracés céphalométriques. Notre travail a été de valider cette technique sur une population européenne à partir de téléradiographies de profil de crânes secs. Sur ces clichés, nous avons mesuré manuellement, puis informatiquement à l’aide d’un logiciel d’orthodontie, les 18 variables céphalométriques retenues par l’équipe taiwanaise. L’analyse discriminante a permis de déterminer le sexe d’un individu avec 82% et 95,6% d’exactitude, respectivement. Ensuite, nous avons sélectionné 8 variables les plus discriminantes permettant d’obtenir la même exactitude qu’avec les 18 variables. Nous disposons d’une technique fiable, simple, directement applicable en anthropologie, paléontologie humaine et médecine légale. "
La 4e de couverture indique : "In 1996, a team from Taiwan refined the methods enabling the sex of an individual to be determined using cephalometric plots made from lateral teleradiography. The aim of our study was to validate their work using a dry skull of an European population. . 18 cephalometric variables were measured on lateral teleradiography manually and with an orthodontic software. Using the discriminant analysis, sex was determined with 82% and 95. 6% of accuracy, respectively. A subset of 8 variables was selected and could predict sex with the same accuracy. In conclusion, this method is reliable, simple, and directly applicable in anthropology, human palaeontology and forensic sciences"
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Gosselin, Lucie. "Intersexualité : des sexes en question dans les sociétés occidentales". Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/28916/28916.pdf.

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Bonnemère, Pascale. "Le Casoar, le pandanus rouge et l'anguille : différence des sexes, substances et parenté chez les Ankave-Anga, Papouasie-Nouvelle-Guinée". Paris, EHESS, 1993. http://www.theses.fr/1993EHES0017.

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L'analyse des diverses manifestations de la parente et des relations entre les sexes dans une societe de l'est de la papouasie, nouvelle-guinee, constitue l'essentiel du contenu de cette these. Mais ce faisant, elle montre l7importance des representations du corps humain, de sa conception, de sa croissance, de sa maturation et de sa degenerescence. Ces representations se situent a l'articulation de ces deux domaines de la vie sociale. L'expose de la vie materielle, des relations entre les personnes et les groupes, la lecture des genealogies et des alliances matrimoniales sur plus de cinq generations, l'observation des rituels ainsi que l'analyse des mythes et des representations de la procreation constituent les donnees a partir desquelles plusieurs resultats, de plus ou moins grande ampleur ont ete obtenus. Certains, ethnographiques, concernent les representations locales de la personne, ainsi que de la parente et de la maternite, qui s'expriment selon des modalites inconnues ailleurs chez les anga jusque-la. Elles revelent l'existence d'une domination masculine moindre, caracterisee par la reconnaissance du role primordial des femmes dans la reproduction de la vie et de l'absence de denigrement de leurs activites. Enfin, il est demontre qu'il existe un lien entre, d'une part, les initiations masculines et les "theories" de la procreation, d'autre part, entre parente et construction socio-culturelle de la difference des sexes ("gender")
The analysis of the various manifestations of kinship, marriage and gender in a society of the eastern part of papua new guinea composes the bulk of this dissertation but the work also reveals the strategic position body representations, i. E. Conception, growth, maturation and decline over a lifetime occupy between these two areas of social life. The description of the organization of subsistence activities and relationships between persons and groups, the analysis of genealogies and marriages over more than five generations, but also the account of narratives, ritual ceremonies and representations of procreation consitute the data from which several results, some speciific, some more general, have been obtaines. A number are of an ethnographic nature and are concerned with local representations of the person and of parenthood that express themselves according to modes hitherto unknown among the anga. They reveal the male domination here is less harsh and is characterized by the fact that women's roles and activity are explicitly recognized and not systematically denigrated. Lastly, it is demonstrated that there exists a link between male initiations and procreation on the one hand, and between kinship and gender on the other
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Gibson, Alanna Marie. "Salome: Reviving the Dark Lady". University of Dayton / OhioLINK, 2014. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1398693802.

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Allen, John Joseph. ""A Great Mystery": The Analogy of the Sexes in the Trinitarian Communio of Hans Urs Von Balthasar in Light of a Feminist Perspective". University of Dayton / OhioLINK, 2012. http://rave.ohiolink.edu/etdc/view?acc_num=dayton1340294805.

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Libros sobre el tema "Sexism in anthropology"

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Guillaumin, Colette. Racism, sexism, power, and ideology. London: Routledge, 1995.

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S, Rothenberg Paula, ed. Race, class, andgender in the United States: An integrated study. 2a ed. New York: St. Martin's Press, 1992.

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Saran, Prem. Yoga, bhoga, and ardhanariswara: Individuality, eudaemonism, and gender in South Asian Tantra. New Delhi: Routledge, 2008.

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1966-, Ferber Abby L., ed. Home-grown hate: Gender and organized racism. New York: Routledge, 2004.

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Nicole, Echard y Mathieu Nicole Claude, eds. L' Arraisonnement des femmes: Essais en anthropologie des sexes. Paris: Editions de l'Ecole des hautes études en sciences sociales, 1985.

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Dioh, Irénée Guilane. Sacré sexe symbole. Nice: Editions Fasal, 2001.

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Margrit, Eichler, ed. Change of plans: Towards a non-sexist sustainable city. Toronto, Ont: Garamond Press, 1995.

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Ruth, Barraclough y Faison Elyssa 1965-, eds. Gender and labour in Korea and Japan: Sexing class. Milton Park, Abingdon, Oxon: Routledge, 2009.

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Mwissa, Camille Kuyu. Droit et société au miroir de la chanson populaire: Anthropologie juridique des relations entre les sexes à Kinshasa. Louvain-la-Neuve: Academia-Bruylant, 2008.

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The performance of gender: An anthropology of everyday life in a South Indian fishing village. Oxford, UK: Berg, 2004.

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Capítulos de libros sobre el tema "Sexism in anthropology"

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Haeri, Shahla. "In the Garden of the Sexes". En A Companion to the Anthropology of the Middle East, 151–71. Hoboken, NJ: John Wiley & Sons, Inc, 2015. http://dx.doi.org/10.1002/9781118475683.ch8.

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Rodriguez, Cheryl R. "Diane K. Lewis and the Transformation of Anthropology". En The Second Generation of African American Pioneers in Anthropology, 37–51. University of Illinois Press, 2018. http://dx.doi.org/10.5622/illinois/9780252042027.003.0004.

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This chapter explores Diane Lewis’s professional life as a courageous, self-determined intellectual activist. She studied anthropology at predominantly white institutions during the years when America’s apartheid policies and practices were firmly in place. Undaunted by the explicit racism and sexism of her time, Diane K. Lewis earned a PhD from Cornell University in 1962. Her experiences with blatant discrimination inspired a fiery intellectual activism. Although critical of anthropology’s colonial influences, Lewis believed the discipline could be transformed through activist engagement by insider or native scholars. Her most influential work addressed the intersection of race, gender, and class and the impact of HIV/AIDS on black communities.
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Nagl-Docekal, Herta y Alison M. Jaggar. "On the Anthropology of the Sexes". En Feminist Philosophy, 1–39. Routledge, 2018. http://dx.doi.org/10.4324/9780429500473-1.

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King, Victor T. y William D. Wilder. "Gender and the Sexes". En The Modern Anthropology of South-East Asia, 262–88. Routledge, 2020. http://dx.doi.org/10.4324/9781003060277-8.

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Guille-Escuret, Georges. "Conjectures et réfutations en anthropologie de la parenté". En La frontière des sexes, 203. Presses Universitaires de France, 1995. http://dx.doi.org/10.3917/puf.ducro.1995.01.0203.

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Garn, Stanley M. "Fat, Lipid, and Blood Pressure Changes in Adult Years". En Biological Anthropology and Aging, 301–20. Oxford University PressNew York, NY, 1994. http://dx.doi.org/10.1093/oso/9780195068290.003.0011.

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Abstract In Westernized countries such as the United States, Canada, and Great Britain, the thickness of outer fat and the weight of fat increase in both sexes during adulthood, until the sixth decade at least. These increases are so well replicated in the mass-data statistics from the Ten-State Nutrition Survey (TSNS), National Health and Nutrition Examinations (NHANES I) and NHANES II, and the Tecumseh Community Health Survey, and with the same points of inflection, that the age-specific trend lines appear as slightly out-of-register copies of each other (cf,. Garn, 1991, and Figure 11-1). Despite sampling and measurement differences, data from the Bogalusa Heart Study, from Muscadine and from the Charleston (S.C.) Heart Study reiterate the adiposity trends shown in the figure. So do Polish data, as shown graphically by Wolanski and identically labeled with respect to points of inflection (Wolanski, 1979).
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Höglund, Johan. "Mrs Musgrave’s stain of madness: Marsh and the female offender". En Richard Marsh, popular fiction and literary culture, 1890-1915. Manchester University Press, 2018. http://dx.doi.org/10.7228/manchester/9781526124340.003.0003.

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This chapter ties Richard Marsh’s Mrs Musgrave – And Her Husband (1895) to the anxiety surrounding the degeneration debate. Simultaneously crime novel, detective novel and Gothic fiction, Mrs Musgrave – And Her Husband mobilises the discourses of eugenics and criminal anthropology as they were articulated by figures such as Francis Galton and Cesare Lombroso. The chapter argues that the novel provides a unique contribution to the debate surrounding hereditary criminality by simultaneously and deliberately validating and critiquing the racist and sexist matrix that arguably informed late-nineteenth-century British culture and society. Unlike much other late-nineteenth-century fiction, the novel employs a pattern where racial and sexual discourses are repeatedly set on course only to be derailed, and derailed only to be brought back on track again.
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Heritier, Francoise. "Masculine/Feminine: The Thought of the Difference". En Contemporary French Feminism, 56–73. Oxford University PressOxford, 2004. http://dx.doi.org/10.1093/oso/9780199248346.003.0005.

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Abstract At the College de France, she directs the laboratory of social anthropology formerly headed by Levi-Strauss. Heritier has been actively involved in public debate on social and public health issues, including bioethics, HIV/AIDS, reproductive rights, and violence. From 1989 to 1994, she was President of the French Conseil national sexes au fondement de la societff and ‘Le Sang du Guerrier et le sang des femmes: Controle et appropriation de la fecondite’ in Mascu/in/feminin: La Pensee de la difference. (Paris: Editions Odile Jacob, 1996), 17-29 and 205-35 (abridged). Reprinted by permission of Editions Odile Jacob.
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Steinbrügge, Lieselotte y Pamela E. Selwyn. "The Sexualization of Female Existence". En The Moral Sex, 41–53. Oxford University PressNew York, NY, 1995. http://dx.doi.org/10.1093/oso/9780195094923.003.0005.

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Abstract The transition to a sensualist or naturalist anthropology of woman was no mere shift of epistemological or scientific paradigms. From the very beginning, the distribution of sensory and cognitive capacities between the sexes had a social character. It was argued that woman, because of her physical constitution, possessed more sensitivity and less rationality than man and was thus better able to fulfill a particular social function. This fusion of sociability and nature becomes particularly apparent in the discourse on female sexuality. For the sensualist theoreticians, the specificity of female nature reveals itself nowhere more clearly than in those bodily functions directly dependent on sex.
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Pattel-Gray, Anne. "Black Truth, White Fiction: The Recognition of Aboriginal Women’s Rites". En Feminist Poetics of Sacredtne, 55–69. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195144680.003.0003.

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Abstract As an Aboriginal woman living within contemporary Australian society, being engulfed in the growing trend of gender concerns and awareness, and as a womanist scholar, I cannot overlook the enormous void in academic literature regarding the role of Aboriginal women in the many recordings of history, anthropology, and religious studies. This male-dominated world of scholarship has presented a very unbalanced view of Aboriginal society. Further, when Aboriginal women happen to be given a mention, it is usually in the form of a racist and sexist stereotype, sustaining white ideology of racial supremacy and male domination. Nancy Williams and Lesley Jolly have acknowledged that, unfortunately, many of their predecessors believed that the white race had a superior culture and religion and was at a far higher stage of evolution than the black race, whom they often viewed as curious living fossils akin to the marsupials (Spencer and Gillen 1927), doomed to extinction in the march of evolutionary progress. Yet for present purposes, it is the gender bias of the recorders that creates the most difficulty. To begin with, most of the writers were men, a fact that reflects not only the greater numbers of white men than white women in contact with Aboriginal society but also the greater opportunities for European males to publicize their opinions. (1992:10-11)
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