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Hegemonic masculinity and femininity
Hegemonic masculinity and femininity
Hegemonic masculinity and femininity
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Content Response 1 For centuries, power has been a way of establishing hierarchy and social pyramids that have helped us create the society we live in today. However, we have become more aware of the constant influence that power has in human lives thanks to the perspective of critical theory, which has showed us that power is something that constitutes all of human interactions and relationships. Michel Foucault defines power as a behavior or process that permeates all human interaction (Allen, 2011). He states that power resides in every human encounter for the purpose of transforming structures of communication and meaning. Power is not limited to only a person in a power position, but it is present in any reciprocal relationship.
In our world, there is power everywhere you look from schools, into classrooms, at restaurants, and even at home. There are many forms of power like a coach, teacher, or president but all show power in our society
Power has always been a driving force of mankind and society, history has been shaped around the idea of who can get to the top the fastest, no matter what the cost. Power has been the biggest influence from both a political and social standpoint because competitiveness is part of natural human nature. With factors such as greed and selfishness, society can be driven to say and do hurtful things. Damage done by words never truly heals. In the poem, “ Song of the Powers”, David Mason, uses the game, rock, paper, scissors, to show the complex parts of power and the factors that influence it.
Critically thinking about how we practice for example in terms of power
Notice that it’s not black or Hispanic women who are making a fuss about this—they come from cultures that are fully sexual and they are fully realistic about sex.” (Paglia). Here, Paglia uses a hasty generalization by characterizing all young feminists as “protected, white, middle-class” and “sexually repressed.” She characterizes all black and Hispanic women as “fully sexual,” while offering only weak or no evidence to support her conclusion.
But along with the 'naked life' something else was removed from Western political history: the body of Antigone, buried alive outside the walls of the polis. For this reason, feminist theories and practices have always explicitly questioned the separation between public and private sphere, between the social and the political, between family and society, highlighting how the social contract hid a more fundamental (because hidden) sexual contract, which divided up work and power in favor of men. This position, at least in the so-called radical feminism, is distinct from the neo-liberal perspective, which erodes the space of politics by including everything into the economy, and also resists the temptation to overcome the public/private dualism
Foucault’s Conception of Power and its Compatibilism with Liberating Action In The History of Sexuality, Volume 1: An Introduction, Michel Foucault uses the history of sexuality to problematize the widespread notion of power as essentially repressive. He begins with what he calls the “repressive hypothesis,” which is the notion that sexuality and discourse surrounding it has been repressed for the last three centuries (Foucault 6). Foucault goes on to reject this hypothesis because discourse surrounding sexuality has multiplied rather than decreased, which is inconsistent with this hypothesis (Foucault 17). According to this hypothesis, sexuality was repressed by the government, with the law being its way to exercise power over the individuals
Moreover, power is a relationship and network. Traditional theory of power supposed power is an ability or resource which can be competed, transferred. Foucault claims that it is a relationship, this power can be seen in the flow of the process cycle, especially hierarchical observation mentioned in the book. Power is produced in the relation network.
Sedgwick abounds in her statement saying that “the appropriate place for the critical analysis to begin is from the relatively decentered perspective of modern gay and antihomophobic theory” (Sedgwick 2008, 1). The prospect of Sedgwick, as it is that of Butler, is to deconstruct the models of thought that Western discourse has imposed upon cultures and individuals. Thus, according to the author, the epistemology of the closet is the: [i]dea that thought itself is structured by homosexual/heterosexual definitions, which damages our ability to think. The homo/hetero binary is a trope for knowledge itself. […] 20th century thought and knowledge is structured–indeed, fractured–by a chronic, now endemic crisis of homo/heterosexual definition […]
(ii) Power and Conflict: The capacity the one person has the influence over the other persons such that other persons act in accordance with his/her wishes can be defined as ‘Power’. Conflicts could be both positive and negative. Good conflicts could be encouraged but bad conflicts ought to be prevented.
In “Female Chauvinist Pigs,” the topic of the ultimate goals for feminism was discussed. In was noted in Levy’s article that the ultimate goal of feminism was when someone acknowledges another person’s inner ‘slut’ in themselves. This was shown by Germaine Greer, a pioneer for the feminist movement. She always talks a lot about sex-positive feminism, which is a movement revolving around the main idea that sexual freedom is an immensely important component to women’s
It’s a cultural production that represents the appropriation of the human body and of its physiological capacities by an ideological discourse. Sex has no history but sexuality does. French Philosopher Michel Foucault thought that sexuality was, “a set of effects produced in bodies, behaviors, and social relations by a certain deployment.” Sexuality for a person can be narrowed down to what a person is attracted to, their desires, and pleasures. In the article, “Is There a History of Sexuality?”
Firstly the traditional approach. According to Miller, (2015: 118) the traditional approach “considers power to be a relative entity that people or group possess”, which means that each and every individual, group or organization have power within them. Secondly, the symbological approach, which “views power as a product of communicative interactions and relationships” (Mumby, 2014). This means that power emerges through interactions between people or organizations and even so through their relationships, as power is a product of
In the novel Brave New World, author Aldous Huxley links sexual promiscuity and happiness by utilizing diction and imagery, proving that the only link sexual promiscuity has towards happiness is that it promotes a false sense of happiness. In the “New World Society”, where the main characters Lenina and Bernard Marx are from, everything is controlled and created to fit the social ecosystem of their “perfect” society. Even the people are created, from vials. Not born or produced.
This essay will compare and contrast the aspirations and opinions of the Marxist and feminist ideologies, both of which continue to have a meaningful impact upon modern politics. At its simplest Marxism is a political ideology which aims to build from the critical analysis of the philosopher Karl Marx. The Marxist view of capitalism is that through the operation of the economy, the masses (workers) are exploited by the ruling class (capitalists) via profit, which is seen as theft. A strong proponent of this stance was the philosopher Friedrich Engels who stated, “all past history was the history of class struggles; that these warring classes of society are always the products of the modes of production and of exchange.” (Engles, 1877), developed
