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Is Female to Male as Nature Is to Culture?
... Por otro lado, están los estudios sobre la representación social de la mujer en Medicina, especialmente en el discurso ginecológico (Ortner, 1974;de Miguel, 1979;Martin, 1987;Tood, 1989;Castro y Brofman, 1993;Ortiz, 1993;Batres, 1997;Long, 1997;Sánchez, 1998;Palma Campos, 2001;y Pinn, 2005), en los que se ha encontrado que la función social de la mujer "normal" está marcada biológicamente y limitada a la función reproductora. Los resultados de estos estudios sugieren que las maneras cómo se describen y se identifican a las mujeres en el discurso médico, y los aspectos con que comúnmente se asocian (enfermedades, problemas, conductas, funciones, capacidades) responden, fundamentalmente, a ideologías androcéntricas, sexistas, que las valoran negativamente (de Miguel, 1979, Ortiz, 1993. ...
... En consecuencia, hay abundantes referencias interdiscursivas en las que las mujeres se asocian con animales, especialmente primates, y se diferencia de los hombres. Este se debe a la influencia de la concepción biologicista en la Ginecología, especialmente de la primera mitad del siglo XX, que asociaba a las mujeres exclusivamente con sus funciones biológicas reproductivas, con condiciones más cercanas a la naturaleza, consideradas instintivas, inferiores, y al hombre con la cultura, la inteligencia, la razón (Ortner, 1974;Bondi, 1997). ...
... Esta representación podría estar condisionada por la influencia de la Iglesia Católica en todos los ámbito de la sociedad española en gran parte del siglo XX. Estos resultados coinciden con estudios previos, como Scully y Bart (1973), Ortner (1974), de Miguel (1979), Martin (1987, Ortiz (1986Ortiz ( , 1993, Elder, Humphreys y Laskowski (1988), Tood (1989), Castro y Brofman (1993), Batres (1997), Long (1997), Sánchez (1998), Palma Campos (2001, Clark, Feldberg y Rochon (2002) y Pinn (2005. Estas autoras encontraron que asociar a la mujer sólo a la maternidad y la reproducción responde a los intentos por mantener el sistema androcéntrico y sexista dominante, que valora Oscar Alberto Morales y Ángel Rincón, La mujer en el discurso didáctico escrito de Ginecología en el siglo XX _________________________________________________________________________ 657 A pesar de que históricamente las mujeres han incursionado activa y exitosamente en el campo de la ciencia y la medicina, como lo han mostrado los estudios citados sobre la mujer en la historia de la ciencia, en líneas generales se la representa sólo en su dimensión biológica, limitándola a "su función" reproductiva, a la maternidad. ...
Este artículo analiza, desde la perspectiva del análisis crítico del discurso, la representación de la mujer en tres libros de textos de Obstetricia y Ginecología utilizados en la enseñanza de esta disciplina médica al inicio, a mediados y a finales del siglo XX. Se encontró que la función reproductora de la mujer es la macroestructura en estos textos. En los dos primeros, se considera a la mujer como un ser predestinado para la reproducción; todo su entorno, las actividades culturales, deportivas y de formación que realice y su alimentación, debe mantener el aparato genital óptimo para el embarazo y la maternidad. Esto excluye al sexo para obtener placer. Así mismo, se considera que la mujer es de naturaleza afectiva, emocional, frígida, pasiva y poco inteligente. Debe prepararse y educarse para la maternidad y para satisfacer sexual y socialmente al esposo. A finales de siglo XX, algunos de esos prejuicios y estereotipos desaparecen; el sexo por placer, sin fines reproductivos no está proscrito. En conclusión, aunque el sexismo, la discriminación y los prejuicios hacia la mujer hayan disminuido en el discurso de la Ginecología en el transcurso del siglo XX, es necesario eliminar esta ideología del discurso didáctico, y representar a la mujer en su dimensión real, sin limitar sus capacidades.
... For centuries, women have been associated with nature (emotional and corporeal), while men have been linked to culture (rational and strong). This distinction has been used to control women's bodies and sexuality (Ortner, 1972). Today, with the rise of the anti-gender movement, biological determinism is being reintroduced, suggesting that biological differences, including hormones, are the foundation of gender differences in emotions, behaviour, and abilities. ...
The book provides a comprehensive analysis of one of the most significant yet often overlooked issues faced by women and girls worldwide. The research was conducted in 28 cities across Bosnia and Herzegovina through a survey involving over 2,000 women and interviews with 73 women. Through an examination of social norms, economic challenges, and health implications, the book uncovers deeply rooted stigmas, gender inequalities, and structural barriers that hinder women from managing menstruation with dignity. The goal of the book is to raise awareness of this complex issue, create space for discussion, and explore solutions that would enable economically, health-wise, and socially fairer conditions for women and girls.
... In addition, versions of matriarchy defended by scholars such as Heide Goettner-Abendroth are not aligned with socio-cultural anthropological insights. 2 Patriarchy/male dominance ≠ human universal Several socio-cultural anthropologists have argued that men dominated in all human societies, regardless of the presence or absence of classes (Schneider and Gough 1961: viii;Ortner 1974;Haaland and Haaland 1995;Eller 2006). As Schneider and Gough put it: 'the generalized authority of women over men, imagined by Bachofen, was never observed in known matrilineal societies, but only recorded in legends and myths. ...
The concept of a matricentric society, linked with female rule, has been enthroned in studies of Europe’s prehistory during the past two centuries. Nevertheless, in the 1960s and 1970s, feminist approaches dethroned the idea of the Mother Goddess as the key organizing principle of Aegean Neolithic societies. Recently, however, certain versions of gynecocracy, implying female rule, and/or of matrilineal kinship have been rethroned for studies in the Aegean Neolithic and Bronze Age. This article critically assesses how and why scholars have supported the existence of matrilineal kinship and/or female rule in the Aegean Neolithic and Early Bronze Age. Which pools of evidence have they used to support their claims and why? The multiple lives of matrilineal kinship and female rule in the research record will be discussed through the lens of enthroning, dethroning and rethroning processes. Ultimately, tracing these processes helps to elucidate the troubled relationship between translating socio-cultural anthropological concepts with and without applying socio-cultural anthropological knowledge to the archaeological material.
... Por otro lado, Sherry Ortner también ha sido una antropóloga que ha realizado aportaciones importantes en el estudio de la sexualidad; especialmente en investigaciones sobre la forma en que las mujeres son percibidas en las sociedades de Nepal, las cuales han influido en la forma en que la antropología entiende las relaciones de poder entre géneros y cómo se manifiestan en las actividades sexuales (Ortner, 1974). De forma similar, Malinowski (1929) ya había referido que, en tribus como las de las Islas Trobriand, muchas de las relaciones sexuales entre hombres y mujeres que se llevaban a cabo, tenían como objetivo cumplir con una función social y cultural, más allá de una simple actividad derivada de un instinto biológico. ...
El estudio científico de la sexualidad ha pasado por varias perspectivas y disciplinas a lo largo de la historia, y aunque muchas han contribuido a su comprensión, muchas otras han fragmentado el conocimiento y el entendimiento de la vivencia sexual. Este trabajo analiza cómo la antropología, la sociología, la medicina, el área legal y la psicología, han influido en la construcción social de la sexualidad, a menudo perpetuando un modelo heteronormativo y reproductivo. Se destacan los retos que enfrenta la psicología como ciencia, la cual tradicionalmente ha centrado su atención en conductas sexuales problemáticas y ha marginado el estudio del deseo, el erotismo y el placer femenino. El trabajo concluye enfatizando la necesidad de incorporar la perspectiva erótica y de género en la investigación y práctica psicológica, abogando por un enfoque más integral y respetuoso de la diversidad sexual.
... Sherry Ortner (1974) upholds this view by arguing that the connection of femaleness to nature stems from the animal-like nature of children and the conception of domestic groups as incompatible with patriarchal cultural structures. Nevertheless, she sees that culinary undertakings and the contribution to babies' cultural refinement depict the woman as an adherent of both orders. ...
Ecofeminism, a term coined by French feminist Françoise d’Eaubonne in 1974, attempts to construct a viable environmental ethics, considering possible links between the oppression of women and that of nature. Since its inception, ecofeminism postulates a logical association between the perception, representation, and treatment of women and the natural sphere by patriarchy and proffers a clear understanding of one by, perforce, acquiring knowledge about the other. This movement, in fact, has gained momentum in recent decades in the form of reactionary theorizations and praxes against androcentrism (male-centrism) and anthropocentrism (human-centrism), the two driving forces behind the current environmental crisis. The ecofeminist stance, a posteriori, gives a philosophical account that questions male-based ideology and relates it to historical sexism, gender constructs, and the ecocidal attitude toward the ecosphere. Joining women with ecology proposes a full-fledged ground for comprehending and dismantling androcentrism and, concurrently, a mediation for the current environmental quandary. Ecofeminism is, in fact, the only discipline that views patriarchy as the higher power behind all sorts of suppression, deeming it an obstacle to social and political transformation. The movement, ergo, seeks to put an end to patriarchal forms of domination, change our conceptualization of women in modern culture, and assert the interconnectedness of the entire ecosphere.
... Mother Earth, and the "feminine" community that identifies with it, are marginalized and silenced, and they need advocates. (Sherry Ortner, 1974; Is female to male as nature is to culture..?) Women, Culture, and Society, edited by Rosaldo and Lamphere, Stanford University Press, pages 67-68. The young female activists, writers, and environmentalists were so upset that they chose to speak for everyone else. ...
... Empowerment initiatives must be included in the communities that confront and revolutionise discriminatory practices and bolster gender equality in the cultural context. (Ortner, 1974) Educational qualification is the primary factor that allows people to uplift themselves and strengthen their societal weaknesses. One research reveals that women are behind in education because access to education is a critical factor that enables women to participate in decisionmaking in communities and workplaces. ...
Women’s empowerment highlights the conditions of women regarding their health, social and economic, and decision-making power. Barak Valley is a Bengali-dominated region known as the southernmost administrative division of Assam. The current research focused on women’s empowerment among reproductive women workers in tea estates based on their socio-economic conditions and health status (nutritional status). Tea plantation workers belonging to marginalised and migratory groups took part in tea production and made tea famous as a drinking beverage. The British planters brought pride to the people of Barak Valley by introducing tea production in 1855. The study was done on the three tea estates of the Cachar district with 592 reproductive women workers in the tea estates (15 to 49 years) using the multistage sampling method. The researcher used in-depth interviews and a structured questionnaire to collect data, which was then analysed using a socioeconomic status scale and standard statistical methods. The study illustrated that women confront several hurdles, including discrimination, limited educational opportunities, and gender-based violence. The workers' household members indicated that all responsibilities rested on women's shoulders. The majority of the women workers are underweight and suffer from non-communicable illnesses, respiratory issues, skin irritation, and gastrointestinal disorders. Thus, the impoverished socioeconomic conditions and nutritional disparities among women workers in the tea estates have influenced women's empowerment.
... Feminist tartışmalarda, toplumsal eşitsizliğin, etnik grupları, inançları veya ırkları ayrıştırarak hiyerarşik bir düzen oluşturduğu ve annelik deneyimlerini farklılaştırdığı kesişimsellik teorisine kadar uzanıyor. Rich (1995) "mothering" kavramı ile annelik pratiğinin kültürel bir özellik gösterdiğini vurgularken, Ortner (1972), annelerin değerler, gelenekler ve inançların aktarıcıları olarak kültürel sürecin güçlü bir üyesi olduğunu ifade eder. Badinter (2011, 20), anneliğe eleştirel bir perspektiften bakarak, doğurganlık ile anneliği birbirinden ayırır ve çocuk sahibi olan çok az kadının anneliğin bireysel hayatın sonu olduğunun farkında olduğunu söyler. ...
Bu yazı, tek ebeveyn bir anne olan araştırmacının, tek ebeveyn olan göçmen annelerin deneyimlerinin araştırıldığı doktora tezinin saha araştırması deneyimlerini özdüşünümsel olarak tartıştığı bir deneme metni olma amacı taşımaktadır. Çoklu sahalarda gerçekleşen göç ve kadın araştırmasının Gaziantep ilini kapsayan bölümü çalışmada, araştırmacının araştırma süresince cinsel içerikli sözlü taciz, silahın gösterilerek taşınması, araştırmacıya nerede nasıl davranması gerektiğinin söylenmesi gibi abartılı erkeklik tutumlarını deneyimlemiş olması nedeniyle hiper-maskülen bir ortam olarak değerlendirilmektedir. Feminist bakış açısını temel alarak hiper-maskülen bir sahada öznel kadın deneyimlerine yönelik araştırma yürütürken araştırmacının içeriden konumunu empati ile sağlayabileceği ve dışarıdan konumunun da nesnelliğini koruması için önemli olduğu görülmektedir. Araştırma sahasının toplumsal cinsiyet yapısı ve ataerkillikle müzakereler hem araştırmanın yöntemini hem de araştırmacıyı etkilemiştir. Katılımcıya ulaşma ve katılımcılarla gerçekleşen derinlemesine görüşmeler esnasında yüz yüze gelinen etik ve metodolojik zorluklar tartışılmış, toplumsal cinsiyet odaklı olarak iktidar ilişkileri ve anneliğe yönelik içsel sorgulamalar özdüşünümsel bir şekilde paylaşılmıştır.
... Such questions as to whether women were universally subordinated and the possible factors determining their status with respect to that of men were explored (Quinn 1977;Sanday 1973). One important question in debate was women's association with nature (Ortner 1974) as a key factor determining their universal subordination. Exploration of the nature/culture binary led to the recognition that such an opposition entailed an occidental philosophical construction (MacCormack and Strathern 1980). ...
... It argues that the ideology that permits oppression from gender, class, race, sexuality, and physical abilities is same as the one that endorses the oppression of nature (Gaard, 1993). In her article, Is female to male as nature is to culture?, Ortner (1974) argues that when women are closer to nature, they are then subjected to subordination. Ecofeminism contends that there are parallels between the treatment of women and that of nature, and they both serve instrumental roles and are valued for their worth to others (Plumwood, 1986). ...
Violence against women (VAW) and violence against the Earth (VAE) have always shared a unique and complex association yet to be explored. The fields of VAW and VAE have evolved in separate routes, with divergent theoretical foundations but with little integration. While the impact of VAW has received much attention over the years, relatively little thought has gone into the intersections. Drawing parallels between society’s treatment of the physical and natural environment and its treatment of women, this paper will pull in insights to broaden and clarify the way VAW has been conceptualized, its association with the physical and natural environment (Mother Earth), and the constructs and the commitments that flow from them. In this paper, we formulate, cast, and present an expanded understanding of the relationship between violence against the physical and the natural environment and VAW. The article, an offshoot of our conceptualization on the inter-linkages between VAW and VAE, is being submitted for interpretation and application.
... Questa varietà di agency femminili ci costringe a mettere da parte il pregiudizio paternalistico che di solito caratterizza l'immagine femminile nell'universo estrattivo. Per varie ragioni storiche che non possono essere sviluppate in questa sede, la femminilità è stata generalmente associata alla bontà, alla maternità, alla natura, al mondo interiore o domestico (Ortner 1974), e questo sguardo paternalistico tinge l'esperienza femminile di una sfumatura passiva che tende a diluire quasi completamente l'agency -e perché no, se è il caso, la responsabilità -delle donne nello scenario estrattivo. Ma le fonti mostrano che le donne traggono vantaggio quanto gli uomini dalla vertigine economica della gomma. ...
The article analyses the exploitation of elastic rubber in Bolivian Amazonia (1880-1920), which played a crucial role in the definitive colonisation of the eastern part of the country. The goal of the paper is to describe the diverse roles women played in the several stages and contexts of rubber extraction, aiming at documenting the operation of the extractive machinery from a female point of view and also to reconstruct the historical agency of the Creole, Indigenous and European women left out of the historical sources by the hyper-masculinising bias of Amazonian history. L'articolo analizza lo sfruttamento del caucciù nell'Amazzonia boliviana (1880-1920), che ebbe un ruolo cruciale nella definitiva colonizzazione finale della parte orientale del Paese; si propone di descrivere i diversi ruoli delle donne nelle varie fasi e contesti dell'estrazione della gomma, al fine di documentare il funzionamento dell'apparato estrattivo da un punto di vista femminile e di ricostruire l'agency storica delle donne creole, indigene ed europee, lasciate in disparte nelle fonti storiche per un pregiudizio ipermascolinizzato della storia amazzonica. Parole chiave: Amazzonia boliviana, Caucciù, Industrie estrattive, Donne, Rapporti di genere, Iper-mascolinizzazione delle fonti 1 Ringrazio Diego Villar e i revisori anonimi della rivista per l'aiuto e i commenti su una prima versione di questo testo
... Second, equestrian sport is primarily about the control and discipline of the horse, which as an animal has been socioculturally situated together with women among the archetypal binaries of wild, natural, untamed, and emotional (Ortner, 1974). Third, there is the particular social construction of female horses as "moody mares" that can be temperamental, distracted, or "difficult" when in season, and subject to the influence of their hormones (Johnson, 2022). ...
In equestrian sport, women are popularly thought to compete on equal terms with men. This ideal has been critiqued by studies documenting how women's participation is impacted by gendered equestrian cultures and society more broadly. However, one physiological process has been overlooked-menstruation. This is the first study to focus specifically on the impacts of menstruation and menstrual concerns on women's participation in horse sport and to locate those concerns within broader equestrian traditions of attire and discourses of control. The authors conducted a cross-sectional survey of 328 female riding members of Pony Club Australia aged 10-17 years. Findings challenge the idea of equestrian as a sport where men and women compete "on equal terms." In particular, they illustrate how traditional dress codes of white-/light-colored riding pants exacerbate menstrual concerns, limit/prevent participation, and pose safety concerns due to distraction. The majority (80%) of participants supported changing the formal uniform to allow darker-colored riding pants. However, longstanding equestrian associations between white pants, prestige, and respect are a barrier to the adoption and therefore normalization of period-friendly attire. While discriminatory rules or standards need to be revised, they are insufficient to challenge entrenched gendered, socio-historical, and esthetic constructions of some organized sports. The authors therefore recommend that rule changes be supported by other practical and educational initiatives necessary to create period-friendly cultures for equestrian sport.
... whereas men are closer to culture (the more privileged 'saviours') (Ortner 2017 (Kimmerer 2015). ...
... Entre docenas de textos pioneros representativos de los debates de la antropología feminista de la década del 70 y principios de los años 80, aquí menciono los de Sherry Ortner (1974), Michelle Rosaldo (1974), Jane Collier y Rosaldo (1981), Louise Lamphere (1974), Karen Sacks (1975), Kathleen Gough (1975), Gayle Rubin (1975), Rayna Reitter (1975, Eleonor Leacock y Morna Etienne (1980). La mayor parte de estos trabajos fueron publicados en dos compilaciones, una editada por Michelle Rosaldo 2 y Louise Lamphere 3 , "Woman, Culture and Society" (1974); la otra editada por Rayna Reiter 4 , "Toward and Anthropology of Women" (1975), ambas de gran repercusión en la antropología en aquel entonces. ...
In this article I briefly review two central debates/contributions of American feminist anthropology (female oppression and the politicization of domestic universes) of the American feminist anthropology of the 1970s, focusing on some articles from the compilation “Women, Culture and Society” edited by Michelle Rosaldo and Louise Lamphere (1974) and the work by Gayle Rubin (1975). Second, I stop at the American context of the 1970s where the struggles of the women's movement were on the rise and show what was happening with some indigenous women activists at that time. Finally, I point out some contributions of feminist anthropology in my doctoral research process on the historical and cultural changes in the cultural gender construction of a group of Qom women from the central-western Chaco during the 20th century (Argentina).
... e is valued more highly in every community than nature. Man's ability to govern and regulate nature is mediated through culture. The fundamental justification for the undervaluation of women is the widespread belief that culture is superior to nature. Women are thought to be less superior to males since they are perceived as being closer to nature . Ortner, (1974) argument is supportive of the present situation. The husband and his family relatives beat her and abuse highly thinking that she has not got any credit. Although this view was framed long ago, it seems as relevant today as it was in the past. ...
... This practice served as an ideal example of patriarchy that controlled women to maintain and sustain male dominance. Ortner (1974) has viewed child birth as a form of social control where women are provided with all kinds of medicines but not asked what they need. This was evident from an interview with a seven months pregnant respodent Shobhi Kumari (21 years) with her first child. ...
Maternal health is a crucial component of public health, especially in developing countries like India. Unawareness among women about family planning, antenatal, and postnatal care results into poor maternal health status. Systematic review of literature suggests that caste and gender create wide differences in maternal health seeking behaviour and Bihar is an unique example of this. Drawing from the existing literature and supported by our fieldwork in rural Bihar, it was found that maternal health conditions in those areas could be improved if health education is disseminated through health informatics tools like mHealth. A survey was conducted in Dilawarpur village of Bihta Block, Patna District, Bihar. Respondents were chosen through purposive random sampling from women who were either pregnant or had given birth in three years preceding the survey. Our study shows that rural women rely heavily on their immediate family members for information related to maternal health as different channels of information are absent. Moreover, the ASHAs and AWWs fail to provide reliable and complete information. This when compounded with caste affiliation act as major barrier in the health seeking behaviour of women affecting maternal health.
Through this study, it is illustrated that mHealth is the most accessible health informatics tool which can be useful in propagating necessary and need based information to rural women, thus, being instrumental for health promotion.
Keywords: Bihar, Health Education, Health Promotion, Maternal Health, mHealth
... Estas estructuras binarias se han extrapolado a la sociedad internacional, que ha asumido un marco ideológico que discrimina activamente a todo aquel que las desafíe. Sobre esta premisa, la teoría queer, en particular, reivindica las diferentes identidades sexuales y de género, y trata de poner fin a la marginalización histórica de la población LGBTIQ+ en la sociedad internacional, como resultado de haber desafiado los roles de género impuestos por el binomio masculino-femenino y haber manifestado tener una orientación sexual o una identidad de género distinta (Fone, 2008;Foucault, 2002;MacKinnon, 1982;Merry, 2009;Ortner, 1974;Rich, 1996;Rubin, 1989;West, 2000). En este contexto, las perspectivas postestructuralistas y queer estudian cuál es la incidencia de sus presupuestos en los mecanismos de aplicación del DIP, analizando en particular su impacto en la función de la CPI. ...
The Oxford Handbook of Feminist Theory provides an overview of the analytical frameworks and theoretical concepts feminist theorists have developed to challenge established knowledge. Leading feminist theorists, from around the globe, provide in-depth explorations of a diverse array of subject areas, capturing a plurality of approaches. The Handbook raises new questions, brings new evidence, and poses significant challenges across the spectrum of academic disciplines, demonstrating the interdisciplinary nature of feminist theory. The chapters offer innovative analyses of the central topics in social and political science (e.g. civilization, development, divisions of labor, economies, institutions, markets, migration, militarization, prisons, policy, politics, representation, the state/nation, the transnational, violence); cultural studies and the humanities (e.g. affect, agency, experience, identity, intersectionality, jurisprudence, narrative, performativity, popular culture, posthumanism, religion, representation, standpoint, temporality, visual culture); and discourses in medicine and science (e.g. cyborgs, health, intersexuality, nature, pregnancy, reproduction, science studies, sex/gender, sexuality, transsexuality) and contemporary critical theory that have been transformed through feminist theorization (e.g. biopolitics, coloniality, diaspora, the microphysics of power, norms/normalization, postcoloniality, race/racialization, subjectivity/subjectivation). The Handbook identifies the limitations of key epistemic assumptions that inform traditional scholarship and shows how theorizing from women’s and men’s lives has profound effects on the conceptualization of central categories, whether the field of analysis is aesthetics, biology, cultural studies, development, economics, film studies, health, history, literature, politics, religion, science studies, sexualities, violence, or war.
In recent decades, social scientists and humanities scholars have turned their attention increasingly to questions of ontology and have intensively explored the multiple forms and structures of being and becoming. This theoretical reorientation had far-reaching consequences for environmental anthropology, in particular for its fundamental concepts of nature and culture. This article provides an initial overview of the now extensive debate and its significance for environmental anthropology. To this end, we present empirical and theoretical points of departure, examine current research and methodological implications and finally address critical perspectives on ontological anthropology.
Los mitos clásicos se sustentan de acuerdo con una construcción social de género determinada, y proyectan una mirada patriarcal, androcéntrica y también misógina, lo que se intuye de igual modo en sus reescrituras o reelaboraciones a lo largo de nuestra historia cultural, reflejando la realidad de una sociedad que mantiene aún importantes resistencias en lo que a igualdad de género se refiere. El objetivo de este trabajo es presentar una práctica de innovación educativa en el ámbito universitario, centrada en el estudio del mito clásico y su recepción desde una perspectiva de género. Si consideramos la Universidad como una institucio?n transmisora de valores y la enseñanza como un canal adecuado para contribuir en una sociedad justa e igualitaria, resulta acertada y necesaria la incorporación de la perspectiva coeducativa en la planificación de las enseñanzas. La experiencia que presentamos parte de nuestra tradición cultural (en este caso grecorromana) para dialogar con ella con el objetivo no solo de hacer tomar conciencia de la desigualdad de género existente en nuestra sociedad, sino también de fomentar, a través de la reflexión, la capacidad de transformación, impulsando al alumnado a ser capaz de crear escenarios alternativos. El impacto de la actividad llevada a cabo ha sido positivo, pues el análisis en el aula de un mito clásico y su recreación posterior ha permitido la adquisición de competencias transversales que facilitan la consecución de una mirada crítica a partir de la que ha sido posible reflexionar sobre cuestiones del presente.
This paper presents a comprehensive analysis of four mHealth interventions implemented in Rajasthan, with a specific focus on maternal healthcare. Caste and Gender as a SDOH hugely determine the maternal health seeking behaviour and health status of women. Rajasthan being an EAG state have high levels of maternal mortality owing to severe caste and gender-based connotations. Utilizing secondary data from various sources, including government reports, academic publications, and program evaluations, the study aimed to assess the effectiveness of these interventions in addressing the maternal healthcare needs of women in the region. The results reveal a notable trend among all four initiatives, which predominantly prioritized capacity building for health workers while neglecting the cliental standpoint. The findings underscore the importance of considering the perspectives and preferences of pregnant women and new mothers to ensure the success and sustainability of mHealth interventions. By highlighting these shortcomings, this study seeks to inform policymakers and healthcare practitioners about the significance of adopting client-centric approaches based on feminist and postmodernist ideologies in future mHealth initiatives to enhance maternal healthcare outcomes in Rajasthan. Further research and evidence-based strategies are recommended to address the existing gaps and pave the way for more inclusive and impactful mHealth interventions in the region.
Bu makale, 1929-1980 yılları arasında Akşam Gazetesi’nde yayımlanan kozmetik ürünleri reklamlarına yer vermektedir. Modernliğe atıfta bulunan ve bilim ile teknoloji söylemi üzerinden gençlik ve güzellik temalarını işe koşan kozmetik reklamları aracılığıyla, toplumsal cinsiyet ilişkilerinin nasıl inşa edildiğini ve yeniden üretildiğini ortaya koymak, çalışmanın temel sorunsalını oluşturmaktadır. Reklam metinlerindeki bilim ve teknoloji dilinin işaret ettiği olası anlamlardan yola çıkan bu çalışmada, “kadınlık temsilleri”; gençlik, güzellik, doğa, kültür, beden, akıl, ırkçılık ve teknoloji ile ilgili literatürle bağlantılı olarak tartışmaya açılacaktır. Her tarihsel dönemde, toplumdaki normları ve kültürel değerleri yansıtan reklamlar, birtakım ideolojilerin aktarılmasında ve anlamın üretilmesinde önemli rol oynamakla beraber, özellikle toplumsal cinsiyet ilişkilerine dair toplumda kabul gören kalıpların yaratılmasında ve yeniden inşa edilmesinde önemli bir işleve sahiptir. Bu bağlamda, ait olduğu dönemin geçerli toplumsal değerlerinin, inançlarının ve teknolojisinin izlerini taşıyan reklam metinlerinin kadınlara seslenme biçimleri yoluyla nasıl bir kadın temsili sunduğu ve nasıl bir erillik türünü içinde barındırdığı gösterilmeye çalışılacaktır. 2019-2020 yılları arasında Ankara Milli Kütüphane’ de yürütülmüş olan ve arşiv taraması çalışmalarından elde edilen reklam metinleri, eleştirel söylem analizine tabii tutulmuş olup; bu yaklaşımın, kozmetik reklamlarının toplumsal cinsiyet normlarını ve ideolojik yapıları nasıl yansıttığını ve yeniden ürettiğini anlamak açısından önemli bir katkı sağlayacağı düşünülmektedir.
In “Dark Anthropology,” Sherry Ortner questions the critical potential of anthropological studies of ethics, and particularly of research focused on studying cultural articulations of the good. She promotes instead the study of people's critiques of the neoliberal darkness that besets their lives. Suggesting that critical, dark anthropology is handicapped by opposing itself to the study of the good, I reconsider the critical potential of the anthropological study of difference. This critical potential has been attenuated, I argue, by relativism's focus on the negative sides of various cultural formations. I argue instead for an approach to difference based on value pluralism and its claims about the diversity of the good. I illustrate the potential of the comparative study of the good in these terms in part by considering contemporary research on prosperity gospel Christianity and also recent work from many parts of the world on hierarchy as a valued social form.
Menstrual blood is still regarded as embarrassing and taboo in many places all over the world. This article focuses on the study of the Red Tent as an example of feminist-spiritual menstrual activism established in 2007 in the US because it represents an important form of breaking the menstrual taboo. Although contemporary spiritualities present themselves as nonhierarchical and gender equal, spirituality and well-being in the women's circles is predominantly practiced by cisgender, heterosexual, and white middle-class women, excluding lesbian, gay, bisexual, transgender, queer/questioning, and others (LGBTQ+). Constructs around the sacredness of female experiences (menstruation, menopause) are problematic for transgender women who do not share these experiences, and a lack of diversity may perpetuate systematic inequities and discrimination. This article discusses whether the Red Tent in Slovenia is open to include transgender and nonbinary people. By creating alternative domains of representation in which nonnormative bodies can exist, we disrupt the sex/gender system and dismantle normative femininity and masculinity. The article argues that in this way the Red Tent has the potential to subvert the dominant ideology of gender binary construction by providing alternative models for the embodiment of gender to challenge traditional conservative gender essentialisms in society. The methodology employed consists of ethnographic fieldwork, which was performed in the Red Tent gatherings and semistructured in-depth interviews with participants who host or participate in them. Because a part of the scope of the research “lives” in the cyber world, the ethnographic research methodology was integrated with the phenomena and data obtained from the internet in the form of netnography.
Este ensaio propõe uma breve revisão histórica dos debates sobre poder e gênero na literatura antropológica. Demonstro que a problemática da desigualdade sexual já aparece em trabalhos clássicos da antropologia evolucionista do século 19 como elemento-chave de compreensão do poder. Em seguida, percorro as contribuições de trabalhos precursores do culturalismo americano que colocam em evidência contextos de autoridade feminina. Abordo também os debates sobre a universalidade da dominação masculina de meados do século 20, assim como sua contestação com os debates dos anos 1980 sobre a relacionalidade das dinâmicas de violência de gênero. Concluo, então, com discussões mais recentes sobre as articulações entre Estado, nação e mulheres no século 21. Inscrevendo-se numa Antropologia Política, mostro que a antropologia feminista foi fundamental para a consolidação da Antropologia Política como um todo.
En el presente artículo analizamos, desde una perspectiva socioantropológica, ciertas prácticas y discursos sobre cuerpos y corporalidades femeninas, de la Córdoba contemporánea, vinculados a los circuitos alternativos (Carozzi, 1999; Citro y Aschieri, 2015). Se trata de espacios que buscan distanciarse del saber-poder biomédico, entendido como occidental, blanco y hegemónico. Específicamente, nos centramos en los partos respetados y humanizados y en el uso y consumo de plantas medicinales. Para ello retomamos dos etnografías realizadas entre los años 2013 y 2019 en Córdoba: por un lado, una etnografía cuya finalidad fue analizar y comprender el mundo social del parto humanizado en Córdoba. Por el otro, una etnografía en la que se exploraron prácticas y representaciones en torno al cuerpo y a la salud que se construían en una formación de plantas medicinales, en una localidad de las Sierras Chicas, Córdoba.
The unexpected death of the famous actress Vera Fedorovna Komissarzhevskaya while on tour in Tashkent was both a major event for Russian speakers in Turkestan and an empire-wide media sensation. This article examines coverage of the death of Kommissarzhevskaуa from smallpox in 1910 in the Russian-language periodical press in both Turkestan and leading urban centers in the Russian Empire. The actions of mourners in Tashkent and coverage of these events locally and in the capital press reveal that Kommissarzhevskaуa’s death was an imperial event that magnified the tensions within Russian claims to represent a civilizing force in Central Asia. For educated Russian speakers in Turkestan Kommissarzhevskaуa’s death was an opportunity to self-consciously assert their status as bearers of Russian culture in a press environment in which local acts of commemoration swiftly attracted an empire-wide audience. In the face of racialized and Orientalist depictions of Turkestan in the capital press, local journalists and members of educated society sought to demonstrate their belonging in, and dedication to, Russian culture in ways that blurred the boundaries between the imperial center and its peripheries, revealing Kommissarzhevskaуa’s death to be at the center of an ambiguous empire-wide discourse of death, disease, and the limits of Russian modernity. While educated Russian society in Tashkent sought to demonstrate their membership in a greater imperial civilization, the circumstances of Kommissarzhevskaуa’s death and the discourse of smallpox called into question Russian claims of civilizational superiority and laid bare key anxieties at the heart of Russia’s colonial presence in Central Asia.
This essay analyzes three main themes in environmental fiction by Nguyen Ngoc Tu, Cánh d̵ồng bất tận (Endless Field, 2005) and Khói trời lộng lẫy (Fabulous Clouds in the Sky, 2010): endurance and resignation as female virtues; nature’s resilience in a broken human world; and the connections between the degradation of nature and the oppression of women. The analysis foregrounds the strange coincidence between the fates of women and nature that are both imbued with the identity of the Nam Bộ land. These portrayals of women’s lives raise questions of gender and environmental issues in the interactive and interdependent relationship between politics and culture in Vietnam. Vivid descriptions of human beings and the landscape in Nam Bộ provide a point of departure to consider the gap between the literary practices of South East Asia and Western literary theory. The concept of “place” or “area” in South Vietnam provides an incentive to reevaluate “Asian perspectives” in ecofeminism in a more open and diversified way.
La Agroecología, en coherencia con la propuesta política de la Soberanía Alimentaria, propone estrategias de desarrollo rural alternativas al modelo agroindustrial dominante en la globalización. En este trabajo se analiza, desde una perspectiva ecofeminista, el proceso de transición agroecológica hacia la Soberanía Alimentaria de un grupo de familias en la comunidad Moreno Maia que participan en la Red de Agroecología de la Amazonía en el Estado de Acre en Brasil. Argumentamos que, aun hoy, tanto los análisis como los proyectos de desarrollo agroecológicos se caracterizan por la falta de análisis sobre las relaciones de género. Aunque existen planteamientos que los acercan al enfoque ecofeminista, son escasos los casos en los que se articulan los cambios agrícolas y los modelos de relación entre hombres y mujeres. Los resultados de esta investigación muestran que los proyectos agroecológicos abren puertas a la participación, visibilización y valorización del trabajo de las mujeres a la vez que avanzan hacia una organización agroalimentaria más sostenible. Este trabajo aporta ideas para avanzar en el necesario maridaje, teórico y práctico, entre Ecofeminismo, Agroecología y Soberanía Alimentaria.
Between 1587 and 1589, Netherlandish artist Jan van der Straet engraved a series of plates entitled New Inventions of Modern Times. One, Allegory of America, portrays an Indigenous woman in a feathered headdress and skirt eagerly welcoming Florentine explorer Amerigo Vespucci as he steps onto land. Van der Straet’s work occupies space in a long history of male European artistic depictions of Indigenous women, but the white colonial gaze evident in Allegory has not gone unchallenged. In 2007, Rebecca Belmore (Anishinaabe) responded to transhistorical violence against Indigenous women and girls with a billboard instalment entitled Fringe. Although originally displayed as a direct response to the Pickton murders in Vancouver, Fringe transcends a single event or story. Belmore’s billboard reimagines controlling images that construct Indigenous women as sexually available conquests. She strips the image of the icons that artists have used to represent Indigenous women. By placing the billboard in a crowded metropolitan area, Belmore forces the viewer to confront the still-present reality of Indigeneity alongside the concomitant brutality of settler colonialism. Belmore’s art functions on multiple levels to convey a sense of survivance in the face of systemic attempted genocide. Fringe is a fully realised, modern, and powerful piece of art activism that transforms visual culture. In this paper, I analyse the transhistorical effects of art as a tool of colonisation, as seen in van der Straet’s work. I then theorise Fringe as a vibrant piece of art activism (artivism) that subverts the white male colonial gaze.
This chapter uses qualitative research methods to explore the role that menarche rituals play in making women in Malawi—specifically, the role that ritual and practice play in facilitating the integration of girls into social structures and in providing a means of codifying female behavior. Bacalja Perianes and Ndaferankhande read these rituals through an African ontological position to move beyond understanding African women’s subjectivity through the lens of oppression and gender-based hierarchies. By situating menstruation in local epistemologies, Bacalja Perianes and Ndaferankhande demonstrate how gender can be understood at a personal level, through the collective and relational experience of menstruation in Malawi. Findings from the research suggest that within Malawi, to be female is collectively ascribed, and individually understood, through the active and intelligible performance of menarche rituals and consequent menstrual practices. It is through such traditions, Bacalja Perianes and Ndaferankhande show, that women are “made,” with their newly ascribed gender imbuing them with a locus of power within their communities.
This chapter describes the range of cognitive perceptions about the body, drawn from ethnographic narrations of various cultures, with specific emphasis on South Asia, revealing a startling plurality of views and worldviews about it. These perceptions are both informed by and influence practices related to the body, especially those of gendering, hierarchization, and sexuality and exploitation. The intersection of the way bodies are conceptualized to the power hierarchies existing in any situation illuminates how bodies are both constructed and destroyed, explaining why some bodies are considered dispensable while others are considered as precious. The modern market and the commodification of the body leads to its final disintegration and dissolution as marketable parts, dehumanizing it to an ultimate nonhumanity. All these perspectives and practices are contextualized within historical, political, and material fields of power, giving them a dynamic character. The chapter also summarizes some of the key anthropological theorizations and philosophical interrogations about the body, tracing the discourse from classical to the recent postmodern and feminist perspectives.
This introductory chapter explains the inspirations behind the book’s creation, its structure, and the approach adopted, and provides an overview of the chapters and the manner in which each contributes to the volume and illuminates specific topics and debates in anthropological theory and in the anthropology of gender and sexuality.
A historical account of the key debates and ethnographies about Amerindian gender, politics, and social life would tell a story of how, in the anthropology of the region, the focus shifted from “society” to “sociality,” from models of kinship to the body to socio-cosmology, and from an epistemological concern with “social representations” to a firm gaze on “Indigenous ontologies” and “cosmopolitics.” This story is told, in part, in this chapter. But the main concern is to shift the gaze and explore Indigenous South American women’s understanding of the integral links between gender, sexuality, and land by highlighting the emerging narratives of a new generation of Amerindian female intellectuals, leaders, and activists, who have learned to use academic language to speak about their own people’s knowledge. Many choose to study rituals they have personally experienced, such as female bodily practices, childbirth, and menstrual seclusion, since in their understanding, body flows create memory and connect to a body-territory, which, in turn, sustains women’s strength and involvement in the current politics of land. Thus, the chapter provides an account of the intersections between their work and that coming from Amerindian ethnology, feminism, and queer anthropology.
This paper studies some pragmatic and discursive properties of hate words employed in the comment chains of two Italian right-wing politicians’ social media accounts. The analysis focuses on hate speech directed towards two ethnic groups – African migrants and the Chinese – and an individual, the former minister of Agriculture Teresa Bellanova. Hate words are divided into two macrocategories: slurs and insulting epithets. Slurs are expressions that are consistently associated with derogatory attitudes against a group of people based on their origin/descent; insulting epithets are either offensive terms that do not attack specific identity traits or neutral words that, in certain contexts, can be offensive. Data indicate that the use of hate words is guided by pragmatic factors and discursive elements, and it changes according to the individual(s) or the groups being attacked. Hate speech on social media occurs mainly through insulting epithets, thus allowing the authors to avoid moderation and any responsibility for their utterance. The results support the idea that hate speech is a complex speech act that aims not only at derogating or expressing negative emotions but works within the framework of racist discourses as a means of creating and reinforcing political polarisation and in-group values.
Link to free offprint [up to 50 copies]: https://www.tandfonline.com/eprint/PGAW67TKGPZVFDHRCXU2/full?target=10.1080/10894160.2023.2261698
In 1853, Rosa Bonheur first exhibited what would become her most widely celebrated work: The Horse Fair. Although the work’s modern setting and animal-focused subject matter do not obviously characterize it as an instance of classical reception, the artist claimed that it was inspired by the Parthenon frieze. A significant amount of feminist and queer scholarship has been dedicated to Rosa Bonheur’s life, career, and art practices, all of which reveal the complex ways in which the artist negotiated the gender norms of 19th-century France. These ranged from her decision never to marry, instead living in households with two women, to her officially sanctioned practice of cross-dressing when conducting art studies in public. In view of all these things, one of the most remarkable elements of The Horse Fair is the very probable inclusion of the artist’s self-portrait, clad in masculine clothing and riding with legs astride her mount. Taking seriously Bonheur's Parthenonian quotation, how should her self-portrait within the male-dominated arena of the horse market be understood? The author argues that, by classical analogy, Bonheur may be regarded as a gender-bending Amazon of a sort that was radically distinct from the scores of so-called “amazones” promenading about Paris. A comparative consideration of contemporary visualizations of the Amazonian rider trope suggests that Bonheur appropriates and, as it were, refashions this modish, gendered imagery to make a bold statement of women's equality with men.
Queer Theory can foment class struggle as it advocates for liberation from the normal. Ostensibly, it legitimizes deviations in gender and sexuality because it regards normal categories as being oppressive. Because these categories are rooted in human nature, changing such norms has caused resistance from many stakeholders, as well as the dedicated efforts to liberate those identified by such societal norms. As with other postmodern notions, the turmoil caused by, or some would say recognized by, queer Theory not only disrupts our civil culture but could potentially increase feelings of division and mistrust among market participants, which would inhibit entrepreneurship.
Este capítulo estuda a pluralidade de fóruns de internet que se dedicam a tópicos relacionados à maternidade, onde negociações de sentido são propostas pelas participantes, nas quais se refletem articulações e desafios entre componentes tradicionais e processos sociais amplos e atuais referentes à experiência damaternidade. Em particular, são analisadas questões referentes às ambiguidades do trabalho doméstico em relação à luta de classes, além de questionamentos à hegemonia da cultura de gênero, com críticas à “maternidade compulsória”, à estigmatização e à questão de identidade materna em relação às demais identidades de gênero.
The ongoing feminist struggle in post‐Soviet Armenia to imagine a world without patriarchal social arrangements, militarization, and capitalism is multidirectional, involving intimate relations at home, with fellow leftists, and in public political life. Instead of divesting from afforded systemic privileges, both material and representational, leftist men often extend patriarchal power relations to their political work, creating what I call civic patriarchy , an extension of patriarchal power relations leftist men‐comrades practice within feminine‐designated civic work. To the extent that leftist men are invested in patriarchal sociopolitical arrangements, they remain in stronger solidarity with those upholding the existing social order than with their leftist feminist comrades committed to upending it. Drawing on a collaborative project on leftist activism in Armenia today, I examine the work feminists do on the political left to resist their erasure as political actors and to orient the political consciousness of their leftist men‐comrades away from civic patriarchy and toward a more equitable collective life. I argue that a nonhierarchical politics of cultivating relationality that not only sustains our embodied lives in all their materiality but also attunes us to each other with collective life‐sustaining care is key to building broad feminist coalitions across differences.
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