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La domination masculine
... 41). Bourdieu (1998), con base en el análisis del sistema social, distribución del trabajo, habitus 8 , diferencias construidas desde los sexos y los procesos de naturalización (como de las observaciones planteadas por el feminismo), concluye que las desigualdades dadas por relaciones asimétricas entre hombres y mujeres se muestran con el ejercicio de la fuerza donde lo masculino se posiciona con un rol de dominio. ...
... 253) Estos ejes -a los que referencia la autora-representan el sistema binario del patriarcado como estructura siniestra, el cual se concibe como un orden político donde interactúan las relaciones de desigualdad y en el que la masculinidad es parte de aquella estructura. Bourdieu (1998), en concomitancia, indica que el "dominio masculino está suficientemente bien asegurado como para no requerir justificación: puede limitarse a ser y a manifestarse en costumbres y discursos que enuncian el ser conforme a la evidencia, contribuyendo así a ajustar los dichos con los hechos" (p. 49). ...
... Bourdieu (1998) define este concepto como un conjunto de disposiciones socialmente adquiridas que mueven a los individuos a vivir de manera similar a la de otros miembros de su grupo social. ...
En el mundo contemporáneo, la identidad ya no puede ser fundamentada en estandarizaciones, formas únicas o socialmente aceptadas. Esto, sobre todo, se puede evidenciar en torno al género, donde —para estas alturas de la historia— los conceptos masculino y femenino han sido interpelados, redefinidos y readecuados a partir de teorías feministas, men´s studies e incluso de las mismas prácticas individuales y sociales. Justamente, Masculinidades insurgentes. Propuestas frente a problemáticas de violencias en contextos educativos aborda la cuestión de la identidad del hombre —palabra agotada en un campo semántico de rudeza, agresividad y valor— como un nodo de reflexión para contribuir con un cambio en la sociedad. Al mismo tiempo, este libro busca mejorar los procesos de enseñanza-aprendizaje que, en el contexto actual, no han dejado de perpetuar el antiguo sistema patriarcal.
... What cannot be denied from the findings of Cultural Studies is the fact that besides seeking and identifying traces of power, it also seeks out spaces where, and reasons why, power is challenged, changed, or transformed (Bourdieau, 1984(Bourdieau, , 1987Bourdieu & Passeron, 1990;Foucault, 1979;Frow, 1993Frow, , 1995Nandy, 1983Nandy, , 1987Nandy, , 2002). Cultural Studies particularly emphasises the importance of studying popular culture and everyday life as a means to understand the complex dynamics of contemporary society (William, 1958;Barthes, 1957Barthes, /1972Debord, 1967Debord, /1970Du Guy et all, 1997;Bourdieu, 1996;Hall, 1980;Frow, 1995, Walkerdine, 1996;Featherstone, 1991;Bocock, 1993;Gans, 1999). It therefore regards popular and everyday culture as a space for power struggles that allows marginalised groups to formulate resistance, as well as to claim their own identity and their own forms of representation. ...
... The difference in focus between these observations can be understood if we trace the origins of the disciplines from which the two perspectives originate. Cultural Studies, because of its interdisciplinary nature, easily embraces sociology (Bourdieu, 1984(Bourdieu, , 1992(Bourdieu, , 1996(Bourdieu, , 1998Beaudrillard, 1968Beaudrillard, /1996Giddens, 1991Giddens, , 1992 political science and literary criticism (Said, 1995;William, 1977), semiotics (Barthes, 1977) and economics (Laclau & Mouffle, 1985;Lupton, 2000), as well as media studies (Adorno & Horkheimer, 1944;Williams, 1981;Beaudrillard, 1968Beaudrillard, /1996Chomsky, 2005Chomsky, /2006 uses them in order to understand the struggle for power in contemporary society. This means that from the outset, Cultural Studies consciously examines contemporary phenomena as focus of study and read the phenomena according to the principles of power relation. ...
... The difference in focus between these observations can be understood if we trace the origins of the disciplines from which the two perspectives originate. Cultural Studies, because of its interdisciplinary nature, easily embraces sociology (Bourdieu, 1984(Bourdieu, , 1992(Bourdieu, , 1996(Bourdieu, , 1998Beaudrillard, 1968Beaudrillard, /1996Giddens, 1991Giddens, , 1992 political science and literary criticism (Said, 1995;William, 1977), semiotics (Barthes, 1977) and economics (Laclau & Mouffle, 1985;Lupton, 2000), as well as media studies (Adorno & Horkheimer, 1944;Williams, 1981;Beaudrillard, 1968Beaudrillard, /1996Chomsky, 2005Chomsky, /2006 uses them in order to understand the struggle for power in contemporary society. This means that from the outset, Cultural Studies consciously examines contemporary phenomena as focus of study and read the phenomena according to the principles of power relation. ...
... Al respecto Bourdieu (1998) postula que la fuerza del orden masculino, que se refleja en su dominación, se impone sin justificarse y se ratifica fuertemente en la división sexual del trabajo, pero esta situación por fortuna no es estática. Por el contrario, Bourdieu (1998) afirma que existen unos factores de cambio que han contribuido a romper con el paradigma de las atribuciones tradicionales referidas según sexo; una de las transformaciones más importantes es el cambio en el aumento de acceso de las mujeres a la educación secundaria y superior, lo que ha conducido a un panorama diferente en la división del trabajo de las mujeres, no obstante, esos cambios ocultan la conservación en las posiciones relativas de poder; el hecho que se alcancen posiciones en igualdad en las posibilidades de acceso y tasas de representación no significa que no persistan desigualdades en la distribución entre los currículos escolares, además, estas posibilidades y representación para las mujeres se reducen en los trabajos más prestigiosos, de mando y de responsabilidad. ...
... Al respecto Bourdieu (1998) postula que la fuerza del orden masculino, que se refleja en su dominación, se impone sin justificarse y se ratifica fuertemente en la división sexual del trabajo, pero esta situación por fortuna no es estática. Por el contrario, Bourdieu (1998) afirma que existen unos factores de cambio que han contribuido a romper con el paradigma de las atribuciones tradicionales referidas según sexo; una de las transformaciones más importantes es el cambio en el aumento de acceso de las mujeres a la educación secundaria y superior, lo que ha conducido a un panorama diferente en la división del trabajo de las mujeres, no obstante, esos cambios ocultan la conservación en las posiciones relativas de poder; el hecho que se alcancen posiciones en igualdad en las posibilidades de acceso y tasas de representación no significa que no persistan desigualdades en la distribución entre los currículos escolares, además, estas posibilidades y representación para las mujeres se reducen en los trabajos más prestigiosos, de mando y de responsabilidad. ...
La equidad de género e igualdad de oportunidades para todas las personas es un reto que asume la Universidad Industrial de Santander a través de su Política de Equidad de Género aprobada bajo el Acuerdo 022 de 2018. En dicha política se plasmó la necesidad de implementar como medida institucional un Plan de Igualdad, con el cual se espera alcanzar las transformaciones establecidas en la política. En ese contexto, a través de este informe se pretende evidenciar el proceso que estuvo detrás de la construcción de la propuesta de Plan de Igualdad en el eje de Igualdad de oportunidades en el acceso, permanencia y movilidad, centrado en la dimensión Estudiantes. Los resultados de este trabajo se concentran en la mencionada propuesta, se muestra una cadena de cambio con recursos, actividades, responsables, cambios (productos, efectos e impactos) e indicadores. Para esta contribución fue esencial la revisión documental de planes de igualdad, el análisis de los resultados del diagnóstico y la encuesta situacional de género, para conocer las problemáticas que aquejan a los distintos grupos poblacionales de la Universidad, y los aportes de los diferentes actores implicados en este proceso, lo anterior, teniendo en cuenta la ruta metodológica que propone la Teoría de Cambio para proyectos de intervención social.
... Para Bourdieu (1977), em todas as culturas existe um contrato social inconsciente que permite o exercício do poder do dominante sobre o dominado e esse poder é imposto no formato de violências diversas, sendo a simbólica a mais eficiente, pois é repassada de geração para geração e legitimada até mesmo pelos próprios dominados -de intelectuais e artistas a pessoas anônimas -todos subordinados, cada qual à sua maneira, ao topo da hierarquia. A violência simbólica compreende, portanto, a reprodução de práticas sociais reveladoras de modos de pensar e agir profundamente arraigados na estrutura social e que, ao mesmo tempo, concorrem para o estabelecimento de relações de dominação (Bourdieu, 2002). Em vista disso, concebemos que a manutenção da prática de transmissão de informações por meio da utilização de léxico e construção textual que somente pessoas com, no mínimo, grau médio de letramento conseguem compreender é um tipo de violência simbólica. ...
A comunicação é fundamental para a sociedade e a acessibilidade atua na atenuação das barreiras que a impedem. A Ciência da Informação estuda a acessibilidade em ambientes digitais, com foco em interfaces e funcionalidades. No entanto, o conteúdo também precisa ser acessível. A linguagem clara e simplificada, aliada às funcionalidades digitais, pode tornar o conteúdo acessível a todos, incluindo pessoas com baixa escolaridade ou deficiência. A documentação governamental digital deve ser mais do que uma mera transposição dos documentos físicos para a internet. É preciso usar a hipermídia para tornar o conteúdo mais acessível. Este trabalho busca contribuir para a construção de uma documentação governamental digital mais acessível a todos os cidadãos.
... En outre, ce modèle vise à contrecarrer et à retirer toute autorité et forme de pouvoir aux femmes (Héritier, 2002). Ce modèle fonde l'oppression des femmes sur la violence, en autorisant toutes les formes de violence (physique, morale, etc.) à l'égard des femmes et les transforme en objet (Bourdieu, 1998). Outre l'instauration de rapports de pouvoirs de genre asymétrique entre les deux Legal Deposit: 2024MO3876 ISBN: 978-9954 -764-17-6 https://journals.imist.ma/index.php/contemporarymedusa/index ...
La lutte contre les inégalités de genre au Maroc passe inéluctablement par une redistribution des rôles sociaux alloués aux hommes et aux femmes par la société marocaine. Ce papier vise à dresser un état des lieux actualisé de l'état de la division sexuelle des rôles au Maroc. Il ressort que le Maroc a réalisé des avancées considérables en matière de lois et politiques de promotion des droits des femmes. Toutefois, le chemin vers la parité et l'égalité de genre reste encore long et les efforts de l'état marocain doivent être inscrits dans la durabilité. En outre, les efforts pour assurer l'égalité de la division sexuelle de genre ne devraient pas se focaliser seulement sur la garantie et la jouissance des droits fondamentaux. Mais plutôt, ils doivent chercher à changer les croyances et les perceptions sur les rôles que devraient occuper les femmes dans la société marocaine.
... Schools convey and reinforce hegemonic sexual and gender binaries, including how male educators and teachers are given certain specific fields that trace the domains of traditional masculinity (cf. Bourdieu, 1998). Research analysing the psychosocial factors deterring men from pursuing teaching careers (Ashcraft & Sevier, 2006;Cushman, 2005aCushman, , 2005bPollitt & Oldfield, 2017) identifies several recurring themes. ...
The following paper aims to understand how masculinity is endorsed, performed or subverted in educational and school contexts through the narratives and discourses of an Italian sample of teachers and educators of multiple genders. To investigate these relevant educational issues, we conducted a Thematic Analysis of four focus groups. Findings portrayed a complex social scenario marked by profound ambivalence towards masculinities and rigid gender hierarchies in pre-primary and primary schools. While men are highly considered to be role models of agentivity and authority, they also embody positive expectations of dismantling gender stereotypes and different types of sexual stigma: the mere presence of a male teacher in primary schools might raise concerns regarding physical contact and sexual deviance. Furthermore, men in teaching institutions face both privileges from their gender, perceived as more competent, practical, and authoritarian, but also discrimination via subtle forms of sexist devaluation as they are not considered “naturally suited” for childcare. These relevant psychosocial processes have been recently put in the spotlight within broader conversations on sex/gender issues in educational settings, media narratives on masculinity, and diversity management practices. The following paper provides recent qualitative data from the Southern-European context to shed light on the social constructs of gendered scripts within the narratives of teachers and educators, analysing within this broader social framework how to uncover representations, stereotypes, and biases regarding the schools' roles in fostering fairness and equal opportunities, both for educators and students.
... L'abnégation de Medea se manifeste en revanche à travers l'offrande de son corps (Bourdieu, 1990, p. 26), symbolisée par une sorte de rituel de déshabillage : en représentant l'enchaînement en série de l'acte sexuel, elle enlève les huit culottes qu'elle porte, une à la fois. Elle accepte son sort avec résignation afin de préserver et d'entretenir des liens affectifs et émotionnels, dont elle est la seule garante. ...
In these two rewritings of the myth, Medea is a housewife, pregnant with her third child, dedicated to home and family and a foreigner who arrived in Italy with the dream of a better future, imprisoned in a prostitution racket by the man she loves and who becomes the father of her twins. For both Medeas, infanticide becomes an extreme act of liberation from society’s control over women through the ethics of care; a way to de-moralize gender and deconstruct the notion of femininity.
... Embora o elemento principal da homofobia seja a rejeição irracional e, até mesmo, o ódio e a repulsa em relação ao grupo LGBTQIA+, a homofobia não pode ser reduzida a esse aspecto, uma vez que ela se articula em torno de emoções, condutas, normas e dispositivos ideológicos e institucionais, sendo instrumento que cria e reproduz um sistema de diferenças para justificar a exclusão e a dominação de uns sobre os outros (Prado;Tolentino;Martins, 2009). Outro agravante para a identificação da homofobia é que ela assume, sobretudo, a forma de uma violência simbólica (Bourdieu, 1998) que, muitas vezes, não é percebida por suas vítimas. "A prática da violência homofóbica é, então, de difícil diagnóstico nas sociedades atuais, o que neutraliza possibilidades de enfrentamentos" (Borrillo, 2010, p. 10). ...
Resumo O artigo visa a problematizar o discurso de ódio contra a população LGBTQIA+ nos comentários das publicações de notícias no Facebook e a repercussão dessa prática na manutenção do preconceito e da discriminação. Procura-se sistematizar e identificar categorias e traços ideológicos na propagação e circulação dos comentários classificados como discurso de ódio contra a população LGBTQIA+ nas publicações de notícias no Facebook dos três principais veículos de comunicação de Mato Grosso do Sul: Correio do Estado, Campo Grande News e Midiamax. Esta pesquisa analisou 3026 comentários, dos quais 605 foram classificados como discurso de ódio, número que representa 20% em todas as publicações analisadas. Palavras-chave: Discurso de ódio. Homofobia. Facebook. Análise de conteúdo.
Abstract The article aims to problematize the hate speech against the LGBTQIA+ population in the comments on news publications on Facebook and the repercussions of this practice in perpetuating prejudice and discrimination. The study seeks to systematize and identify categories and ideological traits in the propagation and circulation of comments classified as hate speech against the LGBTQIA+ community in news publications on Facebook from the three main media outlets in Mato Grosso do Sul: Correio do Estado, Campo Grande News, and Midiamax. The research analyzed 3026 comments, out of which 605 were classified as hate speech, representing 20% of all the analyzed publications.
... Pierre Bourdieu's 1990s work on masculine dominance (La domination masculine) is particularly relevant for analysing how masculinity plays a central role in the construction of power structures within a field (Bourdieu, 1998). According to Bourdieu, gender differences are not merely social constructs but are so deeply embedded in our structures that we barely notice them anymore. ...
Pierre Bourdieu (and French sociologist Passeron) describe the concept of symbolic violence in Reproduction in Education, Society, and Culture as a form of power that operates covertly by imposing certain meanings and legitimising them within society (Bourdieu and Passeron, 1990). Symbolic violence constitutes a crucial concept in our analysis, as it allows us to examine how the education system controls what is recognised as legitimate in society, thereby reproducing existing power structures. This symbolic violence can, among other things, be enforced by pedagogical authorities (Bourdieu and Passeron, 1990: 11). Bourdieu and Passeron demonstrate how the education system reproduces social inequalities by constructing values and norms as universally valid.
... Il s'agira dans la première partie d'analyser les mythes en tant que fondements de la condition cynique de la femme. Dans la deuxième 4 Gaston-Paul Effa, Le cri que tu pousses ne réveillera personne, Gallimard, 2000. 5 Gaston-Paul Effa, Voici le dernier jour du monde, Rocher, 2005. ...
Mâ and Le cri que tu pousses ne réveillera personne by Gaston-Paul Effa, like La Répudiation by Rachid Boudjedra and Cueillez-moi pretty gentlemen by Bessora, explore the condition of women. In the two novels by the Franco-Cameroonian, the female and feminist characters summon up genetic imaginations that question the figure of man and woman. This contextualized recovery of imagination is what should be called the RImaginary. A comparative analysis of the treatment of male and female figures in these myths allows them to be classified into two categories. A first category made up of a single myth holds women responsible for the advent of death in humanity, and a second category made up of four myths presents women as a sacred, vigilant and loyal creature, contrary to the demonized man. If the first category is invoked by the female characters as the anchor of their social unease, they evoke the imaginations valorizing the female figure to justify their original dignity and consequently their merit of a preponderant social place. A behavioral analysis of female and male characters on the basis of this feminine awareness makes it possible to notice a fair living environment where women and men enjoy the same life chances and can perform the same tasks.
... Para que a "sobrevivência psíquica" (Mcdougall, 1997) ocorra, o Outro deve oferecer suporte ao candidato potencial a sujeito, na travessia de duas "violências" incontornáveis, fundamentais e fundantes: a "violência primária" (Aulagnier, 1979 ) , que diz respeito à introdução do recém-nascido na linguagem atribuindo-lhe um lugar no Outro, e a "violência simbólica" (Bourdieu, 2002), relativa à aquisição dos códigos e valores da sociedade na qual ele se encontra inserido. ...
... » (P. BOURDIEU, 1998). Ainsi les équipements sportifs ne sont pas destinés aux femmes. ...
... À la suite de plusieurs philosophes de la déconstruction, Jacques Derrida ([1980], 2003) et Judith Butler (2016, entre autres, et du sociologue Pierre Bourdieu (1998), Martine Renouprez, dans plusieurs de ses articles (2018, 2020a, 2020b, 2020c), défend l'idée de l'arbitraire et de l'absurdité de l'assignation d'un genre masculin ou féminin à la naissance de l'être humain. Elle y explique que la pensée dualiste s'est enracinée en Occident à partir de la logique rationnelle de Platon et Aristote, pierre fondatrice de la philosophie en Occident et partant de sa culture à partir d'un système d'opposition, de catégorisation et de généralisation basé sur les principes d'identité, de non-contradiction et de tiers-exclu. ...
Le genre et la sexualité restent des sujets tabous dans de nombreuses sociétés. La littérature peut devenir un moyen de comprendre que les identités de genre et les sexualités sont beaucoup plus variées qu'on ne le pense. En Polynésie française, le māhū-ou troisième genre-et le raerae-ou trans-sont deux identités rendues visibles dans la littérature indigène, comme en témoignent les oeuvres de Chantal Spitz. Abstract Gender and sexuality are still taboo subjects in many societies. Literature can become a means of understanding that there are gender identities and sexualities that are much more varied than we think. In French Polynesia, māhū-or third gender-and raerae-or trans-are two identities made visible in indigenous literature, the work of Chantal Spitz is example of this.
... Оскільки огляд літературних джерел було здійснено в першій частині цієї статті, то вважаємо за зайве здійснювати повтор ключових реферативних положень і вважає за потрібне надати посилання на першу частину. В цілому в бібліографії дослідження фігурують англомовні та франкомовні праці Бурдьо, в яких автор розгортає структураліст-ський символічний аналіз візуальних образів на основі принципу бінарних опозицій [1][2][3][4][5][6][7][8][9][10][11]. ...
... Being a man, in this definition, means not to be sweet, not to be kind, not to be feminine, not to be submissive … not behaving as "a faggot", not being "girlie". Homophobia is central to hegemonic masculinity and, in its core, lies misogyny, which is defined as the repudiation of women and of every trait considered feminine (BOURDIEU, 1998;KIMMEL, 2016;ZANELLO, 2018). In the layman`s imaginary, a gay man is portrayed as a man who performs qualities deemed as feminine, or who occupies a space of passivity, allegedly reserved for women only. ...
Why is it that complaints about love seem ever-present in women’s lives, even for those who are single? Why is “beauty” seen as such an important form of capital? And why do so many women "adopt" their partners, taking care of them, often in their place and on their behalf?
What about men: why do they tend to shy away from romance, and why is there ridicule when they do fall in love? Why is work such a focal point for men, while their sexuality often revolves around quantity, as in “how many partners have you had?”
Valeska Zanello addresses these questions of gender hierarchy through the metaphor of the “love shelf.” This metaphor brings out the profound qualitative difference in how men and women invest in romantic love. For women, love is often tied to their identity, even to the point of enduring unhealthy relationships. For men, it is seen as an ongoing source of emotional gain.
... He highlights the need for an «ecological psychology» (Heft, 2013(Heft, , 2020 that, from a Darwinian perspective, should be able to go beyond the acceptance of the two related foundational dualisms of classical psychology (environment/mind, natural/cultural world). However, if this epistemological assumption brings him closer to the work of the sociologist Bourdieu (Bourdieu, 2021(Bourdieu, , 2016(Bourdieu, , 2015, "the logic of practice" of the latter, despite starting from symbolic considerations, seems to be far from the Heft's work that appears to remain at a theoretical, often abstract level, focused solely on epistemological concerns, being often neither concrete nor pragmatic. Additionally, Heft's work seems to obscure or disregard, from a Marxian perspective, the differences in social power and the power relations and forces present in society, essential for the alignment with a liberation psychology perspective (Comas-Díaz & Torres Rivera, 2020). ...
Historically, the field of study and intervention of clinical psychology is the suffering and treatment of individuals, just as the forms through which it is applied are individual. However, its scope, techniques, theories and epis-temological assumptions are always interconnected with and shaped by so-cio-cultural, economic, and political contexts and factors. This paper will summarize some of the underlined critical issues of clinical psychology highlighted in various areas of literature and experienced in daily practice, according to a "psychopolitical" perspective. Subsequently, developmental theoretical and practical trajectories will be outlined that incorporate these critical issues by tending toward an evolution of psychology, aiming to bring its responses closer to the rights and needs of peoples, communities, individuals so as to develop its potential democratic scope and thus enrich its contribution in the dialectical-creative process of active community participation.
... Il suffit de rappeler les figures omnipotentes de la paternité qui peuplent certains romans de Driss Chraïbi (1956) ou de Abdelhak Serhane (1983) pour comprendre que la masculinité exacerbée n'est pas seulement un rôle social à camper et à entretenir, mais aussi une injonction qui se décrète (Rivoal, 2017), une performance qui se répète (Butler, 2006), une identité qui s'expose et s'impose (Badinter,1992), voire une domination qu'on concourt à perpétuer (Bourdieu, 1998). ...
Cet article étudie les masculinités hégémoniques et la tentative de leur déconstruction, ou du moins l’examen critique de leurs fondements constitutifs, à travers la littérature marocaine francophone. Cette déconstruction qui se lit dans le parcours de certains personnages engage un nouveau rapport vis-à-vis du genre et de sa perception, dans une société régie par les normes qui valorisent le patriarcat et consolident l’hétéronormativité en tant que matrice unique pour l’intelligibilité des corps et leur hiérarchisation dans le champ social.
Throughout history, society has been marked by a patriarchal system that has subordinated women. Although the fight for equality has advanced, it wasn't until the 20th century that women began to gain significant recognition. The purpose of the study is to identify how students from two higher education institutions perceive machismo. A specific instrument was designed to collect general data (school, gender, personality, sex life, religion, LGBT+ community) and 100 variables related to machismo, measured on a scale of 0 to 100. The sample included 100 students (50 from the Public University and 50 from the Tecnológico de Saltillo). Statistical methods were used for the analysis of frequency, percentages, characterization, correlation and comparison using Student's t-test. According to the UN's Sustainable Development Goal 5, which promotes gender equality, the results indicate that students at the Technological Institute perceive more gender stereotypes, but consider their teachers to be better qualified. In both contexts, violent and sexist behaviors are identified, such as rejection and aggression, which perpetuate gender stereotypes. Women report greater inequality and digital violence. It is recommended to implement public policies to punish violent behavior and improve empowerment and gender equality in the educational field.
Gabriela Cabezón Cámara publie entre 2012 et 2013 la nouvelle Le viste la cara a Dios dans une version e-book puis dans une version graphique sous le titre de Beya (Le viste la cara a Dios). Ces deux ouvrages se focalisent sur la traite des femmes dans une province de Buenos Aires. Dans cet article, nous analyserons les dispositifs narratifs et graphiques de la représentation de l’enfermement et de la violence extrême exercée contre ce corps féminin réifié, chose biopolitique. Nous montrerons également que dans la nouvelle et le roman graphique, Gabriela Cabezón Cámara met en scène des modalités de résistances, de dépassements face à cette violence sexiste qui font de Beya une anti-Belle au bois dormant (Bella durmiente qui devient Beya). En effet, l’écrivaine, à travers divers procédés littéraires, intertextes et références culturelles subvertit, contourne, les normes qui font du corps de la femme enfermée un objet de consommation sexuelle et un espace de violence sans fin.
Moroccan feminine narrative contributes to drawing the features of the cultural patterns that
distinguish Moroccan society, and reflects the true image of women within this fabric. However, this
narrative, which has been adopted as a literary means of expression of the hopes and aspirations of
Moroccan feminine writers, aims to achieve and extract them from the hands of men. It has become a
weapon in their hands, through which they seek to resist male domination that limits their freedom, as
well as to achieve their intellectual and social project that aims to achieve equality and justice at the same time. It forms a new perception in front of the recipient by breaking the stereotypical image of
women, which reduces them to their bodies and femininity in general, and through their constant
efforts to attain a real and realistic position within the Moroccan society. This project outlines
distinctive paths for Moroccan feminist narrative. Through this paper, we attempt to present a critical
approach that observes some cultural concepts that express cultural patterns in the Moroccan
collective cultural imagination, and which we will focus on through Moroccan novelistic models and
how these models confront cultural perceptions through a feminist rights-based approach, based on
feminist thought that opposes patriarchy thinking.
Sex occupies a complex and multifaceted role in society: it is both the biological mechanism of reproduction and a fundamental component of culture in all its forms. It is a concept blurred by contradictions: linked to health, pleasure, and development on one hand, yet overshadowed by shame and sin on the other. Despite being a crucial element in the growth of pubescent individuals, it remains largely relegated to the "adult world." The ambiguity with which society approaches sex exposes a deeper structural issue. This inconsistency creates artificial barriers, negatively affecting both societal well-being and individual mental health. The friction between biological necessity and cultural taboo has fostered a problem that remains entrenched and unresolved. Various social institutions and norms perpetuate these contradictions, with particularly harmful effects on those in developmental stages. This article investigates the roots of sex as a taboo in Western society, exploring the social and institutional mechanisms that enforce repression. It examines how key social actors contribute to the fetishization and censorship of sexual expression, perpetuating an artificial problem that impacts the development of non-adults. Addressing this issue is essential for reducing the harm caused by such repression and for promoting healthier mental and social outcomes. Sexuality is a central aspect of the human being, present throughout its life. It encompasses sex, gender identities and roles, eroticism, pleasure, intimacy, reproduction, and sexual orientation. It is experienced and expressed through thoughts, fantasies, desires, beliefs, attitudes, values, behaviours, practices, roles and interpersonal relationships. Sexuality can include all these dimensions, however, not all of them are always experienced or expressed. Sexuality is influenced by the interaction of biological,
Cet article explore les manifestations scripturaires du rapport symbolique de la littérature d'expression amazighe avec « la littérature mineure » à travers un roman de Amar Mezdad. Il interroge la façon avec laquelle s'expriment la figure du mineur face au majeur, ou au dominant, et la quête d'affirmation de soi dans différentes dichotomies. L'étude tend à montrer qu'en filigrane, à travers des représentations symboliques, impliquant la langue, la condition féminine et la symbolique des prénoms, se lit la condition de la littérature d'expression amazighe qui se refuse au qualificatif de « mineur ».
This article explores the scriptural manifestations of the symbolic relationship of Amazigh literature with "minor literature" through a novel by Amar Mezdad. It questions the way in which the figure of the minor is expressed in relation to the major, or the dominant, and the quest for self-affirmation in different dichotomies. The study tends to show that implicitly, through symbolic representations, involving language, the feminine condition and the symbolism of first names, we can read the condition of literature of Amazigh expression which refuses the qualifier "minor".
En 1872, Léonie Rouzade, une féministe socialiste, fait paraitre Le Monde renversé. Utopie paradoxale, ce roman retrace l’histoire de Célestine Chopin, une jeune femme qui parvient à devenir sultane et qui décide de retourner le monde, obligeant alors les hommes à répondre aux devoirs des femmes. Révolte à l’encontre du patriarcat, ce roman féministe est aussi une révolte contre le pouvoir et contre l’institution littéraire, dominée par une élite masculine qui réifie les femmes. Ainsi Léonie Rouzade nous donne-t-elle à lire une satire de la société et une critique du male gaze. On aurait cependant tort de penser que cette militante a écrit son roman dans l’objectif d’un jour parvenir à inverser les rôles de genre. Condamnant autant les hommes que les femmes, elle souhaitait non seulement faire réagir les deux moitiés du genre humain mais aussi proposer une société parfaitement nouvelle. Ni matriarcal ni patriarcal, le monde idéal espéré par l’autrice est absolument égalitaire : il est androgyne.
This chapter explores how applying an ethics of care can transform the ideologies behind machine translation (MT), promoting more equitable and inclusive technological progress. The chapter explores the ideological constructs of progress and how they perpetuate social hierarchies and gender biases, advocating for an inclusive approach that integrates care ethics into MT development. It further explores the dualities of patriarchal systems and highlights the need for relational and empathetic perspectives. On this basis, it argues for the necessity of ethical decision-making in MT to promote social equity and democratic values. This chapter also prepares the reader for later discussions on the cultural roots of translation automation, the harmful effects of MT, the needs of lay users and Indigenous communities, gender biases in MT outputs, the integration of care ethics in healthcare translation and educational contexts, and the implications of MT systems for democratic systems. Ultimately, the chapter calls for an epistemology of care that recognizes and mitigates the social impacts of MT, aiming for a more inclusive and equitable technological future.
Keywords: Machine translation; large language models; ethics of care; automation; translation and interpreting studies (TIS); ethical decision-making; social hierarchies; neoliberalism; gender biases; democratic values.
Many parents worry that their children might encounter pornographic content online. This four-phase method offers parents a structured approach to address these concerns, helping them support their children's development by providing tools to demystify, reframe, detoxify, and ultimately dissolve the issue in a healthy way. 1. Demystification Goal: To guide parents in understanding that sexuality, at its core, is one of the simplest and most natural aspects of human experience. This phase encourages a clear, stigma-free perspective by stripping away societal misconceptions and discomfort. Sexuality itself is uncomplicated; it's the societal taboos, misinformation, and restrictive attitudes that create layers of confusion. By addressing these barriers, parents can approach the topic with openness, viewing it as a straightforward part of life rather than a mysterious or complex issue. • Back-to-Basics Resources: Parents gain access to resources that present sexuality as a basic part of human experience, moving away from the ideological or cultural filters that often complicate it. • Simplicity Exercises: Reflective exercises help parents examine their own beliefs, identifying areas where societal attitudes or assumptions may have added unnecessary complexity to their understanding. This clarity allows parents to begin discussions with their children from a place of openness and comfort. • Comfort Self-Assessment: A brief assessment tool helps parents gauge their level of comfort and simplicity in approaching sexuality, setting a foundation for building a clear, stigma-free perspective as they move through the method. 2. Reframing Goal: To address and reframe societal stereotypes or unrealistic expectations around sexuality that may unconsciously shape misunderstandings or restrictive beliefs. With a clear foundation established in Demystification, parents can now tackle the societal layers that often distort perceptions of sexuality. Reframing helps them critically examine
From the very beginning of Pierre Bourdieu's oeuvre, but with increasing intensity, one can find expressions that are either explicitly taken from psychoanalysis, or at least have a psychoanalytic meaning. This paper aims to contribute to the existing discourse on Bourdieu's relation to psychoanalysis by examining the meaning of Bourdieu's most frequently used term, unconscious, which is also a key one in psychoanalysis, in Bourdieu's writings. In a brief introduction, I outline Bourdieu's relationship to psychoanalysis based on the literature and Bourdieu's texts, and argue that although Bourdieu's relationship with psychoanalysis remained controversial over the years, there is a growing integrative tendency, with psychoanalysis playing an increasingly important—even if sometimes hidden—role in his texts. In the main body of the paper, I argue that this tendency does not fully cover Bourdieu's approach to the unconscious, and that although his approach to the unconscious is not independent of the tendency discussed in the previous section, a dichotomy can be observed from the beginning to the end of the oeuvre, namely the parallel use of the unconscious in the sociological and psychoanalytic sense, and the lack of clarity regarding the relationship between the two. Finally, in the last section, I point out that socioanalysis, as an emancipatory project, should have clarified its position on the unconscious, because it marks the limits of the actors' potential for self‐reflexivity, which can also shape political strategies.
z Bu çalışmada, Didem Madak'ın şiirleri, dişil yazı kuramı çerçevesinde derinlemesine incelenmiştir. Dişil yazı, kadınların ataerkil dil yapılarını sorgulayarak kendi deneyimlerini özgün bir şekilde ifade etmelerini sağlayan bir yazı biçimi olarak tanımlanır. Hélène Cixous , Luce Irigaray ve Julia Kristeva gibi feminist teorisyenler tarafından geliştirilen bu kuram, Madak'ın şiirlerinde kendine güçlü bir yer bulur. Madak'ın şiirlerinde beden, sadece fiziksel bir varlık değil, aynı zamanda toplumsal, psikolojik ve sembolik anlamlar taşıyan, sürekli dönüşüm ve başkalaşım süreci içinde olan bir varlık olarak ele alınır. Beden, bireysel ve toplumsal belleğin taşıyıcısıdır; bu bağlamda, Madak'ın şiirlerinde beden, geçmiş travmaların ve deneyimlerin izlerini taşıyan bir alan olarak işlenir. Örneğin, "Ah'lar Ağacı" (2002) ve "Grapon Kağıtları" (2000) gibi şiirlerinde, bedenin sınırları zorlanarak, toplumsal normlarla sıkışmış bir kadınlık deneyimi şiirsel olarak ifade edilir. Dil, Madak'ın şiirlerinde merkezi bir rol oynar ve geleneksel anlam yapılarını sorgulayan bir araç olarak kullanılır. Madak, dilin sabit ve otoriter yapısını ironi, kelime oyunları ve yapısöküm yaklaşımı aracılığıyla kırar. Bu dilsel oyunlar, dişil yazının çok katmanlı yapısıyla uyum içindedir. "Pulbiber Mahallesi" (2007) gibi şiirlerde dil, anlamın sabitlenmesini reddeder ve çok katmanlı bir anlam dünyası yaratır. Toplumsal cinsiyet ve kadınlık deneyimi, Madak'ın şiirlerinde sadece tematik bir unsur olarak değil, aynı zamanda dilsel bir eleştiri aracı olarak da işlenir. Madak, geleneksel toplumsal cinsiyet rollerini sorgularken, bu rollerin dildeki temsilini de yeniden yorumlar. Kadınlık deneyimi, onun şiirlerinde bireysel bir hikâye olmaktan çıkıp evrensel bir tema hâline gelir. "Ah'lar Ağacı" ve "Grapon Kağıtları" şiirleri, kadınlık deneyiminin dil aracılığıyla nasıl evrenselleştirilebileceğini gösteren örneklerdir. Sonuç olarak, Didem Madak'ın şiirleri, dişil yazı kuramı bağlamında bedenin, belleğin, dilin ve toplumsal cinsiyetin çok katmanlı temsillerini sunar. Madak, dişil yazının sunduğu yapısöküm yaklaşımıyla ele alındığında, çok sesli ve özgürleştirici dili kullanarak, kadınlık deneyimini derinlemesine işleyen bir anlatı oluşturur. Şiirlerinde toplumsal cinsiyetin dildeki temsilini sorgulayan ve yeniden inşa eden Madak, Türk edebiyatında dişil yazının güçlü bir temsilcisi olarak öne çıkar. Bu bağlamda, Didem Madak'ın şiirleri, kadınların sesi ve deneyimini merkeze alarak, dişil yazının dilsel ve tematik zenginliğini Türk edebiyatında etkileyici bir şekilde yansıtır.
Gender studies has produced various analyses around issues such as social “roles,”coexistence and power relations; seeing language as a central aspect, especially since the development of performativity theory produced by philosopher Judith Butler. In this paper, so, I would like to focus on the existing relationship between language and gender relations, particularly in the workplace; pointing out how some possibilities and structures are dense with unequal and sexist modalities. The analysis will consist of a first theoretical section, in which the specific relationship between the gendered “male”subject and language will be emphasized, and a second in which these considerations will be portrayed in the corporate context. The purpose is to show how specific aspects of masculinity have generated specific power relations, delineating, and defining stereotypes and categorizing views. Attributes that have then flowed into the different social dynamics of our society, establishing different job roles and possibilities. To give more profundity, I adopted a methodology that fuses the logical-linguistic theoretical perspective, to the analysis of empirical data collected through interviews, questionnaires, and training meetings at two partner companies.
This article evaluates the potential impacts of the reforms introduced by the National Council of Justice on the composition of the judiciary. By examining the proposal for a unified judicial exam, it explores how this reform could alter the composition of Brazil's judicial elites by addressing two major obstacles to judicial democratization: the decentralization of justice administration and the methods of judge recruitment. To assess the centralization sought by the CNJ in contrast to the decentralization advocated by the courts of justice, the article primarily draws on Luciano Athayde’s research on the judiciary as an archipelago. The second part of the article examines the two models used in Brazil for recruiting judges: public examinations and appointments. In discussing the public examination process, the article references the work of Daniela Passos. The debate over the exam is divided into two parts. The first part examines the content of the exam and the skills it prioritizes for the judiciary. It also proposes suggestions for the content of a unified exam. The second part analyzes the socioeconomic profile of judges recruited through public examinations. This is followed by an investigation into the appointmentsystem, also examining the socioeconomic profile of appointed judges, in order to assess the effectiveness of appointments as a tool for democratizing the judiciary.
Recently, studies have begun examining men’s interaction with domestic space to explore changing forms of masculinity and domesticity, arguing that housework has become a leisure activity for men, with domestic technologies serving as tools (toys) for them to engage with. In this article, we explore how men in Turkish television commercials of domestic technologies are portrayed and how these portrayals construct and reconstruct discourses of domesticity and masculinity. We aim to understand men’s relationship with masculinity, home and domestic work in these commercials. Alongside leisure and fun, we explore the construction of discourses of masculinity and domesticity through specific themes such as the naughty scientist, the self-seeking purchaser, and the flirtatious chef. We argue that seeing more men on screen does not democratise domesticity since the equal share of workload at home is still far from being realised even in these portrayals. We also argue that domesticity is aestheticized with the participation of men and technology. Finally, women are used as instruments by men in reconstructing their masculinity through heterosexuality.
Rosa’s ambition to overcome the subject–object dichotomy is a laudable endeavour. Yet, his approach would benefit from spelling out what it has added to previous attempts at challenging and going beyond traditional dichotomies, which are deeply ingrained in large parts of Western intellectual thought. To this end, it needs to provide a meticulous examination of the multiple ways in which our immersion in everyday life rises above traditional dichotomies, which are problematic in that they portray clear-cut conceptual distinctions as entirely separate ontological realms.
In the vein of work carried out in the sociology of sport over the last thirty years or so on high-level sport, this article focuses on women’s tennis. Based on a quantitative survey of 5293 French female competitive players, this article invites us to distance ourselves from the the French Tennis Federation (FFT) classification categories as potential categories for sociological analysis. Our results show the limits of taking institutional rankings into account in order to understand the conditions of existence, practice and performance of female tennis players. Based on a multiple correspondence analysis followed by a hierarchical ascending classification, three typical profiles were identified: the ‘Sunday’ players practising in the ‘leisure-pleasure’ mode, the ‘eclectic’ players, with heterogeneous socio-demographic characteristics, sharing the common point of moving towards a ‘serious leisure activity’, and finally the ‘vulnerable’ players devoting themselves exclusively to their ‘profession’ even though they continue not to be recognised as workers in their own right.
Résumé
Cet article ambitionne d’interroger, pour l’arabe, les emplois neutres du point de vue du genre de réalités qui ne le sont pas forcément du point de vue grammatical. Il montre que certaines formes dites « masculines » ont en fait un emploi neutre du point de vue du genre, faisant fonctionnellement de ce « masculin » un neutre par défaut. Ceci rappelle qu’il n’y a pas de relation biunivoque entre genre grammatical d’une part et identité sexuée d’autre part. Pour ce faire, plusieurs exemples sont pris qui illustrent à la fois des emplois neutralisés du point de vue du genre, mais aussi des formes de neutralisation où le masculin originel a été amputé de sa marque spécifique de masculin, et qui rappellent enfin l’existence de formes intrinsèquement neutres. L’article montre particulièrement par le biais des démonstratifs d’éloignement ( ḏālika , ...) et des déictiques « là » ( hunāka ) et « là-bas » ( hunālika ), qui sont tous formés par l’adjonction du kāf al-ḫiṭāb (« kāf d’adresse ») et qui connaissaient tous originellement une flexion ( ḏāliki, hunākumā, hunālikum , etc.), que nous voyons à l’œuvre le figement en -ka de ce kāf al-ḫiṭāb . Ce figement n’est pas l’écrasement du féminin et du non-singulier au profit du seul masculin singulier, mais le résultat d’un emploi neutralisé, par recours à la forme la moins marquée du système. La fin est d’éviter une flexion en genre et nombre en fonction de celui (désormais neutre) à qui l’on s’adresse.
Bu makale, patriyarkal toplum yapısının kadınlar ve erkekler arasındaki eşitsizliği nasıl derinleştirdiğini ve bu eşitsizliğin toplumsal hayatın farklı alanlarında nasıl tezahür ettiğini ele almaktadır. Patriyarkanın bir iktidar mekanizması olarak nasıl işlediği sorusu üzerinde duran çalışmada, patriyarka, toplumsal cinsiyet, eril tahakküm, hegemonik erkeklik ve eril bakış kavramları ele alınmakta ve bu kavramların birbiriyle ilişkisi incelenmektedir. Patriyarkanın sosyopolitik bir kavram olarak anlaşılması ve patriarkal yapıların dönüştürülmesi için kadınların somut gerçekliğinden yola çıkan bu çalışma, kadınların özel alana sınırlanması ve erkeklerin kamusal alana konumlandırılması gibi durumların nasıl yeniden üretildiğini ve nesneleştirme, şiddet ve baskı gibi pratiklerin bu süreçte nasıl rol oynadığını tartışmaktadır. Ayrıca bu çalışmayla toplumsal cinsiyet eşitsizliğinde patriarkanın rolüne ilişkin tartışmalara ve patriyarkal sistemlerde kadınların toplumsal hayata katılımılarının nasıl sınırlandırıldığına dair tartışmalara katkıda bulunmak hedeflenmiştir.
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How do social hierarchies emerge from symbolic boundaries? Based on an ethnography of a college party scene, we consider “Who parties with whom” as a way to trace the micro-interactional bases of status stratification. Based on field observations and 60 interviews with college women and men in Boston, USA, we identify two main modes of partying: “crawling” and “climbing.” Crawling is the search for a low-status house party to attend, often leading to subpar experiences in poorly-maintained frat houses. Climbing, in contrast, describes the aspirational movement into superior parties at elite institutions, an experience potentially marked with feelings of shame. Regardless of their frequently bad experiences, students continue to go out with the goal of “getting in,” which we analyze as an exchange of capitals—bodily, cultural, and social—for access to exclusive spaces. The pursuit of college parties, we discovered, forces students to position themselves in hierarchies of desirability, and through this process, they learn to connect wealth, status, and campus affiliation.
La critique de l’hystérie est ancienne ; la catégorie plus récente de troubles histrioniques, censée l’avoir remplacée, a aussi fait l’objet de nombreuses critiques de la part des militantes féministes, ainsi que par des chercheurs et chercheuses en sciences sociales et en études de genre. Cet article a comme ambition de poursuivre et de compléter ces travaux de deux manières : en interrogeant la perdurance de la catégorie d’hystérie « en pratique », en regard des recherches sur les classifications ; et en éclairant ce diagnostic à l’aune d’objets très concrets et jusqu’alors peu étudiés : les traitements médicamenteux. L’objectif de cet article est alors de comprendre pourquoi, alors que les psychiatres ont enlevé la catégorie d’hystérie des nosographies officielles en raison de son caractère genré, ce diagnostic demeure utilisé en pratique. Plus largement, cet article interroge les raisons pour lesquelles certaines catégories anciennes, qui sont censées avoir disparu, sont encore d’usage. Enfin, il explore comment se maintient l’autorité psychiatrique sans science stabilisée.
We use Multiple Correspondence Analysis to capture the institutional logics of love and intimacy among a random sample of American university students. Comparing the theoretical assumptions of field theory and the institutional logics approach we explore whether institutional logics of intimacy exist, what kinds of practices are gathered in these logics, and whether these institutional logics are shaped by the actors’ field capitals, viz. gender and social class. Using survey data collected from a random sample of 1315 students from a large Pacific university (PU) we find that institutional logics of intimacy come in multiple forms: abstinence, loving sex and hookup sex, each characterized by its specific doings, feelings, and sayings. Our analyses further suggest that the logics of intimate practice have their own internal order, or grammar, which is only weakly conditioned by persons’ class or gender positions in the social structure. Although the perduring logics of intimacy are largely autonomous from persons’ positions in the field, the effects we do find largely echo Armstrong and Hamilton’s account of college life as a class project of young privileged women whose social networks formed through the Greek party scene (Armstrong and Hamilton in Paying for the Party. How College Maintains Inequality, Harvard University Press, Cambridge, 2013). Constellations of meaningful practice, not distributions of capitals among persons, overwhelmingly organize the pathways of practice.
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