Misogyny

Streszczenie Otto Weininger, austriacki filozof z przełomu XIX i XX wieku, jest autorem pracy, która w swoim czasie odbiła się szerokim echem zarówno w kręgach naukowych, jak i literackich, stając się jedną z najpoczytniejszych prac eksplorujących tematykę kobiecości i męskości. * Kontakt z autorką: wojnicka.katarzyna@googlemail.com 1 Profeminizm należy do grupy społecznych ruchów genderowych, które we współczesnej odsłonie pojawiły się na arenie życia społecznego w latach sześćdziesiątych XX w, jednak jego korzeni szukać można w działal-ności dziewiętnastowiecznych aktywistów, publicystów i myślicieli, którzy ramię w ramię ze współczesnymi sufrażystkami walczyli o równouprawnienie kobiet. Podstawowym celem współczesnego ruchu profemini-stycznego jest doprowadzenie do zmiany społecznej polegającej na całkowitej eliminacji nierówności, jakie występują między statusami społecznymi przypisanymi kobietom i mężczyznom. Profeminiści krytykują współczesny model społeczeństwa, który ich zdaniem wciąż oparty jest na nierównościach płciowych. Swoje antypatriarchalne nastawienie motywują faktem, iż system ten jest w rzeczywistości opresyjny dla obu płci. Jak pisał Floyd Dell: " Feminizm po raz pierwszy w historii uczyni mężczyzn wolnymi " (Dell, za Michael Kim-mel, The History of Men. Essays in the History of American and British Masculinities [Albany: State University Press of New York, 2005], 105). To z kolei wiąże się z krytyką tradycyjnego paradygmatu męskości opartego na hegemonii i dominacji oraz próbą konstruowania nowych jej wzorców, wpisujących się w model społe-czeństwa opartego na całkowitej równości kobiet i mężczyzn. W swojej działalności profeminiści skupiają się głównie na walce z dyskryminacją kobiet poprzez pracę z mężczyznami i chłopcami – zdaniem aktorów ruchu wszyscy mężczyźni muszą wziąć odpowiedzialność za swoje zachowanie i pracować na rzecz zmiany destrukcyjnej roli męskiej dla wszystkich członków społeczeństwa. W związku z tym zajmują się najczęściej prowadzeniem różnego rodzaju warsztatów, szkoleń czy kursów, podczas których ich uczestnicy uczą się m.in. panowania nad własną agresją czy przełamywania stereotypów płciowych. Ich działalność wykazuje tym samym podobieństwo do tej, jaką zajmują się feministki – prowadzą kampanie medialne, happeningi i akcje uliczne, zajmują się doradztwem i udzielaniem pomocy psychologicznej, organizują różnego rodzaju inicjatywy społeczne, takie jak np. kanadyjska White Ribbon Campaign, będąca dziś międzynarodową akcją sprzeciwu wobec stosowania przemocy przez mężczyzn w stosunku do kobiet. Zob. Katarzyna Woj-nicka, " Od maskulinizmu do profeminizmu. Społeczne ruchy mężczyzn – zarys problematyki " , uniGENDER 1/5 (2010), dostęp 23.06.2016.

The article examines Edward Linley Sambourne’s cartoon series ‘Mr. Punch’s Designs After Nature’ which appeared in Punch from the late 1860s onwards. The images show women morphing into animals and birds, or wearing them as exaggerated forms of decoration. Some of the cartoons explicitly satirise specific fashion trends or silhouettes, whilst others poke fun at fashion generally. The author’s focus is on the iconography of ‘Mr. Punch’s Designs After Nature’, the real 1860s and 1870s fashions giving rise to these images' creation, as well as the visual and textual tradition of satire within which Sambourne’s cartoons can be situated. The article pays particular attention to the re-evaluation of the relationship between human and non-human in the light of Darwin’s ideas, and to the gender-related aspects of Sambourne’s zoomorphic images.

Publisher: Maclean's
Author: Judith Timson
Date: Sep. 26, 2005
http://www.canadiancrc.com/newspaper_articles/Macleans_Girls_gone_raunch_26SEP05.aspx

porn, pornography, porn culture, misogyny, raunch culture, sexual assault, rape, rape culture, sexualization, sex, sexuality

To combat the rising tide of online harassment many women are turning to counterspeech as a way of fighting digital misogyny. We explore the range of feminist counterspeech by engaging two representative case studies from the current online environment. The first example analyzed is Anna Gensler, a feminist who uses her artistic talents and social media as a way to shame harassers and misogynistic men. The second case study explored is TrollBusters, an organization dedicated to fighting the online bullying of females. The chapter concludes with an analysis of the various normative values involved in choosing a strategy of counterspeech, as well as the various ethical concerns that circulate around each strategy represented by the two case studies analyzed in this chapter.

Introduzione, traduzione italiana con testo latino a fronte a cura di Paola Casali. La donna non è solo “tanto gentile e tanto onesta”. Anche il nostro medioevo, come ogni età e troppe culture, non è immune alla misoginia. La raccolta delle nove favole del maestro Adolfo di Vienna, tramandata con il titolo «Doligamus» (gli inganni delle donne), e pubblicata ora in ebook in traduzione italiana e in latino da Paola Casali, è un testo in versi che si inserisce nel pieno della tradizione misogina, da quella occidentale della commedia latina e degli «exempla» medievali a quella delle raccolte novellistiche orientali, come «Le mille e una notte», fino a giungere a Boccaccio e oltre. Con l’intento dichiarato di mettere in guardia contro la malizia e la scaltrezza femminile, tutte le storielle narrate dipingono la donna, moglie e madre (in particolare delle donne!) secondo il repertorio misogino più classico, indugiando sui particolari anche licenziosi della donna traditrice come Dalila, feroce come Medea, mutevole come Proteo, fonte di tutti i mali e di tutte le disgrazie dell’uomo. L’edizione critica, a cura di Paola Casali, con un puntuale commento e traduzione per ciascuna favola, è stata pubblicata a stampa nel 1997 dalle stesse Edizioni del Galluzzo.

Hostile sexist attitudes toward women and support for violence against women are the factors
most strongly associated with support for violent extremism based on survey research in four
countries in 2018-19. In three countries in Asia (Indonesia, Bangladesh and the Philippines)
individuals who support violence against women are three times more likely to support
violent extremism. Similar results were found in Libya. More than any other factor, support for
violence against women predicted support for violent extremism.
2. There was no correlation at all between common factors thought to affect support for violent
extremism – such as the degree of religiosity, age, gender, level of education achieved,
employment, and geographic area.
3. Quantitative and qualitative analysis reveals misogyny to be integral to the ideology, political
identity, and political economy of current violent extremist groups.1

This article approaches the relationship between the Odyssey’s nostos and other Nostoi from the perspective of the epic’s treatment of Cassandra. In doing so, I emphasize two perspectives. First, rather than privileging either “lost” poems or our extant epic as primary in a “vertical” relationship, I assume a horizontal dynamic wherein the reconstructed poems and the Odyssey influenced each other. Second, I assume that, since little can be said with certainty about lost poems, references to other traditions attest primarily to the compositional methods and the poetics of our extant poem. After outlining the major narrative features of the story of Cassandra that were likely available to Homeric audiences, I argue that the suppression of her story in the Odyssey is both part of the epic’s strategy to celebrate Odysseus and Penelope and a feature of the enforcement of a male-dominated ideology.

This article will study the world of American professional wrestling in connection to the reception of masculine tropes by World Wrestling Entertainment (WWE) fans. Wrestling fans, who are in majority male and traditionally come from the American working class, are in the unique position to voice, or scream, their opinions of positive or negative masculine behaviours that they see live in the ring. Since it is a scripted show (or in wrestling jargon, a ‘work’), it offers us a fascinating insight into how men view masculine behaviour as they view the action from a fictional distance. As unlikely at it may seem, I will argue that based upon their live reception of positive and negative masculine traits, modern WWE fans are surprisingly liberal in their condemnation of masculinist beliefs such as misogyny, having a hatred of oppressive patriarchal systems and, mostly recently, opposing the sleazy objectification of women. I will additionally challenge accusations that wrestling is a fundamentally misogynistic industry, with particular reference to the modern reception of female wrestlers as serious athletes, rather than erotic valets leading males to the ring, or as sex objects in general, with reference to the successful 2015 ‘Divas revolution’ and the company’s decision to rename them ‘superstars’ in all broadcasts ‐ giving them equal status to their male counterparts.

"The Virgin Mary and Eve constitute two opposite sexual poles in the way
Chritian discourse has approached women since the time of the church
fathers. This stems from a predicament faced by the human male throughout
hominid evolution, namely, paternal uncertainty. Because the male is potentially always at risk of unwittingly raising the offspring of another male, two (often complementary) male sexual strategies have evolved to counter this genetic threat: mate guarding and promiscuity. The Virgin Mary is the mythological expression of the mate guarding strategy. Mary is an eternal virgin, symbolically allaying all fear of paternal uncertainty. Mary makes it possible for the male psyche to have its reproductive cake and eat it too: she gives birth (so reproduction takes place) and yet requires no mate guarding effort or jealousy. Eve, the inventor of female sexuality, is repeatedly viewed by the church fathers, e.g., Augustine and Origen, as Mary's opposite. Thus, Eve becomes the embodiment of the whore: both attractive in the context of the promiscuity strategy and repulsive in terms of paternal uncertainty: "Death by Eve, life by Mary" (St. Jerome). The Mary-Eve dichotomy has given a conceptual basis to what is known in psychology as the Madonna-Whore dichotomy: the tendency to categorize women in terms of two polar opposites.
This paper will explore the way mythology reflects biology, i.e., human psychological traits that have evolved over millennia.

Keywords Evolutionary psychology _ History of religion _ Paternal uncertainty
Misogyny _ Virgin Mary _ Eve _ Church fathers _ Madonna-Whore Dichotomy _
Approach-avoidance conflict"

The Hindu rightwing Bharatiya Janata Party (BJP) in India has successfully enacted the Citizenship Amendment Act (CAA) in 2019. The BJP-led government is creating a National Register of Citizens (NRC) which will divide the population into citizens and illegal immigrants. According to the CAA, non-Muslim illegal immigrants from the neighbouring Muslim majority countries will be allowed to apply for citizenship, while Muslims will become stateless. In a series of complicated administrative and legal manoeuvres, this act will lead to loss of citizenship of millions of Muslim citizens and render them stateless. Detention camps are already functional to imprison stateless former citizens.

It is the same government which passed the law against triple talaq, in
defence of the rights of Muslim women citizens. The popularization of public opinion against love jihad, the law against triple talaq, the beef lynchings in recent years, are the result of radical Hindu right populism in India. CAA is the culmination of that process, with the aim of complete isolation and statelessness of Muslim citizens of India. The use of gender and religion towards increasing right-wing populism has reshaped the primary criteria for citizenship. The move has led to
extensive non-violent protests from more than 250 million people across the country. In this article, I will discuss how the BJP is using CAA, tense gender relations and religious stereotypes to promote Hindu right populism in India. In doing so, this article will unmask the connections between gender, religion and radical Hindu right politics.

T his article is on “non-paper” literature, taking as its focus a set of po- ems written on banqueting trenchers. Its intention is to literalise con- siderations of “the material text” by exploring poems on “things”: “things,” moreover, that are place- and occasion-specific, and that therefore have a quite different relationship to their readers and owners from that of books. A second, linked, aim is to examine why such literature is barely studied, and how we might think of printed text differently if we con- sidered “non-paper” writing more. Investigating the way books are cat- alogued as codexes, indexed by content and placed in libraries, while “things” are catalogued as objects, indexed by type, and placed in muse- ums, it asks how much writing is unknown, effectively “lost,” because of where it is housed.

The internet’s rapid growth and its uptake in almost every aspect of daily life has delivered countless social benefits. But the cybersphere’s anonymity and self-publishing opportunities are offering people new opportunities to attack each other with unprecedented venom and impunity. While a number of social groups are particularly vulnerable to and are frequent targets of such abuse, this chapter focuses on cyberhate which is directed at women and which is gendered in nature. It uses feminist theory and legal scholarship, and philosophical considerations of “hard choice” scenarios and coercion to examine the threat posed to online participation and digital citizenship by dramatic increases in harassment, abuse, and threats targeting women on the internet and social media platforms. Its overall conclusion is that the impact of gendered cyberhate on targets is impeding online participation and digital citizenship and therefore constitutes a new dimension of existing, gender-related digital divides.

Gender discrimination in the workplace is the result of constant adherence to the social stereotypes in an organization's structures, processes, and practices. This phenomenon also includes leadership, structure, strategy, culture, organizational climate, as well as organizational decision-makers' levels of sexism. Women as a group have been considered as the members of socially stigmatized groups along with the African-American, LGBTQ, and Dalit. Women have been suppressed, have to fight to get their rights, treated as a lower part of society, moreover, they are considered non-productive and non-intellectual beings. Hence their roles were restricted to household chores and birthing alone. The term misogyny is derived from the Greek word "misogyny" which means hatred towards women. Misogyny is an extreme form of sexism and hence it is a product of structural and cultural norms. Misogyny in other forms is male privilege, patriarchy, gender discrimination, sexual harassment, belittling of women, violence against women, and sexual objectification. Women suffer from discrimination in their workplace because of historical structural conditions. According to US National Judicial Education Programme, the most prominent forms of gender discrimination are (a) stereotyped thinking about the nature and roles of women and men, (b) Devaluing what is perceived as women's work, and (c) lack of knowledge of social and economic realities of women's and men's lives. Advertisement (audio, video, or print) plays a nasty role in establishing misogyny, for example in a study by Gaucher and others 2011, they found wordings of advertisement very masculine, filled with the male stereotype (words like a leader, strong, competitive, dominant), while ads for women only jobs include words like: support, understand, interpersonal, convenient, etc.. Hence it allows the "institutional level mechanism of inequality maintenance". As per the HT-C fore survey of working men and women of 8 Indian Metro cities, 61% of men believe that the growing rate of divorce or breakdown of marriage among urban couples is because women have become too independent and 57% of men have more faith in a male boss. The urban working middle class is the backbone of the emerging Indian economy, and so does the urban middle-class women population, but they have had to live with sexism for so long at home and at

This paper presents a study of the (now suspended) online discussion forum Incels.me and its users, involuntary celibates or incels, a virtual community of isolated men without a sexual life, who see women as the cause of their problems and often use the forum for misogynistic hate speech and other forms of incitement. Involuntary celibates have attracted media attention and concern, after a killing spree in April 2018 in Toronto, Canada. The aim of this study is to shed light on the group dynamics of the incel community, by applying mixed-methods quantitative and qualitative approaches to ana- lyze how the users of the forum create in-group identity and how they con- struct major out-groups, particularly women. We investigate the vernacular used by incels, apply automatic profiling techniques to determine who they are, discuss the hate speech posted in the forum, and propose a Deep Learn- ing system that is able to detect instances of misogyny, homophobia, and racism, with approximately 95% accuracy.

Misogyny Online explores the worldwide phenomenon of gendered cyberhate as a significant discourse which has been overlooked and marginalised. The rapid growth of the internet has led to numerous opportunities and benefits; however, the architecture of the cybersphere offers users unprecedented opportunities to engage in hate speech. This book weaves together data and theory from multiple disciplines. Its data sources include a meticulously archived collection of cyberhate that I received over the course of two decades working as a journalist – has already been recognised by scholars and public figures as providing a powerful, original, and timely statement about the rapidly escalating international gendered cyberhate problem and its harms. It has also been commended for offering a major contribution to the interdisciplinary study of emerging communication technologies, contemporary manifestations of hate speech, digital citizenship, internet governance, and digital divides.

This research paper deconstructs the argument that Lady Brett Ashley from Hemingway's The Sun Also Rises is a feminist character and defines her as an early mold for the trope known as Gone Girl. It combines scholarly text, examples from the original literature, and personal analysis to show that Brett is little more than a misogynistic fantasy, despite arguments otherwise.

Resistance to women’s public voice and visibility via street harassment and workplace sexual harassment have long constrained women’s use of and comfort in physical public spaces; this gender-based resistance now extends into digital arenas. Women face extreme hostility in the form of digital sexism in discussion rooms, comment sections, gaming communities, and on social media platforms. Reflecting on two years of in-depth interviews with women who have been on the receiving end of gender-based digital abuse (n = 38), conversations with industry professionals working in content moderation and digital safety, the extant literature, and news stories about digital attacks against women, I offer a lens to think through the prominent patterns in digital sexism, showing (1) that aggressors draw upon three overlapping strategies – intimidating, shaming, and discrediting – to limit women’s impact in digital publics, (2) the way femininity and femaleness are used to undermine women’s contributions, and (3) men call attention to women’s physicality as a way to pull gender – and the male advantage that comes with it – to the fore in digital exchanges. Finally, I argue that when digital sexism succeeds in pressing women out of digital spaces, constrains the topics they address publicly, or limits the ways they address them, we must consider the democratic costs of gender-based harassment, in addition to the personal ones.

Wollstonecraft’s supreme honour of being the mother of western feminism has been questioned by an indictment of misogyny by Susan Gubar; a similar charge of misogyny could potentially be made against the proto-feminist standing of Rokeya if her polemical works are eyed through Gubar’s lens. Taylor, in her article Misogyny and Feminism: The Case of Mary Wollstonecraft, comes to Wollstonecraft’s rescue while the author of this article intends to apply an antidote before such an indictment is registered against Rokeya. The misreading of Wollstonecraft’s The Rights of Woman is prompted by her criticisms of women for their excessive attention to vocations that render them more subservient to men’s desires and an easy prey to their inhibiting measures. What differentiates Wollstonecraft as well as Rokeya from Gubar’s paradigmatic feminists is their atypical approach to righting the wrongs done to women. Their feminist campaign does not end with making some disparaging remarks against men; rather, they want to sanitise women from the frivolities that they have internalised and that have appeared as their characteristic traits. They pit their atypical approach against a long masculinist tradition of mesmerising women by applauding their weaknesses. They take an unconventional tactic and criticise the feminine attributes that men find pleasing in women. Both Wollstonecraft and Rokeya argue that the apparent frivolities that seem inherent components of women’s selves are actually social constructions. Although it may seem that Wollstonecraft and Rokeya castigate women, the underhand criticism is actually aimed against men who systematically deny women their right to engage in worthier activities. Both Wollstonecraft and Rokeya call upon women to assume full responsibility as human beings and to end their abject dependence on men, which they think is the way to bring about a revolution in the masculine perception of women. The similarity in tone and in the coinage of their diction points towards the universal sisterhood that modern postcolonial feminists champion. Both Wollstonecraft and Rokeya perceive a systematic masculinist manoeuvring in keeping women fascinated with frivolous activities. Their agendas include disaffecting women from such vocations. Beer’s concept of the presentism of past may counteract misreading of early feminist texts as they evolved in the cases of Wollstonecraft and Rokeya.

In this article, I integrate research in social construct theory, the medicalization of attention deficit/hyperactivity disorder (ADHD), and strengths-based theory to propose a change in the way American society negatively labels and interacts with people diagnosed with ADHD. This article presents examples of global perspectives on ADHD, the nature of stigma that occurs to those who receive a medical diagnosis of ADHD, and the need to reframe ADHD from a disease to that of a positive difference. The reader is asked to consider the implications for millions who suffer from the stigma of ADHD. Starting with children diagnosed with ADHD, I suggest that members of society begin to reframe ADHD as a social construct recognizing the strengths and positive traits because there are many. This is a call to all members of society, especially those professionals of the medical, psychological, social, and educational systems, to adopt a strengths-based model of support for those diagnosed with ADHD.

Power Play: Men, Sex, and Politics-1-7-13

The relationship between power, sex and politics is immemorial. In virtually every mode of human expression it has been chronicled--before the writings of Greek mythology to Shakespeare, down to modern day cinema and television

Death, Dirt and Disgust
Poems and misogyny in 18th century Stockholm

In private notebooks from the 18th century, quantities
of rhymes, anecdotes and songs are found that
were recited at establishments and joints in Stockholm.
A small number of these texts differ from
other texts by an exceptional blend of the sublime
and the grotesque. These are poems that in various
ways are concerning “whores”. Women are
often named and well known profiles in the city.
The texts expires a view of “the whore” that is at
odds with the slight romantic glow that looms
over the more common representation the 18th
century tavern life, where men and women intoxicates
and interfere with the mutual desire. Recurring
themes are excrements, intercourse and aging
bodies. Death is often present. By analysing recurring
themes, who sang, who listened and who the
women of the songs were, I try to understand the
link between death and carnal desires, human
waste, scorn, whores and the laughter that the
poems intended to provoke.
Keywords: 18th century Stockholm, prostitution,
oral tradition, obscenity, death

This article examines contemporary feminist 'digilante' responses to the increasing problem of misogyny online. In particular, it focuses on female gamers and a recent incident in which the Australian gamer Alanah Pearce responded to threats of sexual violence from young male internet users by alerting their mothers. Pearce's move was celebrated in international media commentary as the 'perfect' solution to the problem of online rape threats. This article, however, argues that while 'do-it-yourself' strategies such as Pearce's have some benefits, unsupplemented they do not constitute an adequate solution to the broader problem of gendered vitriol online. Further, they comport with a wider trend which shifts the burden of responsibility for the problem of gendered cyber-hate from perpetrators to targets, and from the public to the private sphere. Over the course of this article, I will show that the contemporary problem of gendered 'e-bile' has parallels with some key social issues addressed by second wave feminism. As such, I argue that a hybrid of feminist activist efforts – including a recalibrated approach to collectivism – is required

Nowadays, misogynistic abuse online has become a serious issue due, especially, to anonymity and interactivity of the web that facilitate the increase and the permanence of the offensive comments on the web. In this paper, we present an approach based on stylistic and specific topic information for the detection of misogyny, exploring the several aspects of misogynistic Spanish and English user generated texts on Twitter. Our method has been evaluated in the framework of our participation in the AMI shared task at IberEval 2018 obtaining promising results.

La consideración de la mujer en el mundo antiguo, como norma general, se ca-racteriza por ser negativa en mayor o menor grado. El caso griego es uno de lo más sangrantes que se conoce en este período histórico, lo que conduce a tratar el tema de manera sintética en el presente artículo.

Hans Baldung Grien, the most famous apprentice and close friend of German artist Albrecht Durer, was known for his unique and highly eroticised images of witches. In paintings and woodcut prints, he gave powerful visual expression to late medieval tropes and stereotypes, such as the poison maiden, venomous virgin, the Fall of Man, 'death and the maiden' and other motifs and eschatological themes, which mingled abject and erotic qualities in the female body. Yvonne Owens reads these images against the humanist intellectual milieu of Renaissance Germany, showing how classical and medieval medicine and natural philosophy interpreted female anatomy as toxic, defective and dangerously beguiling. She reveals how Hans Baldung exploited this radical polarity to create moralising and titillating portrayals of how monstrous female sexuality victimised men and brought them low. Furthermore, these images issued from-and contributed to-the contemporary understanding of witchcraft as a heresy that stemmed from natural 'feminine defect,' a concept derived from Aristotle. Offering new and provocative interpretations of Hans Baldung's iconic witchcraft imagery, this book will be essential for historians of art, culture and gender relations in the late medieval and early modern periods.

Die Lektüre von Klaus Theweleits Männerphantasien, das im vergangenendieses Jahr bei Matthes & Seitz mit einem langen Nachwort des Autors neu aufgelegt wurde, ist ein einschneidendes Erlebnis, ein über 1000 Seiten langer Blick in einen Abgrund, der zurückblickt. Ausgehend von der (autobiographischen) Literatur, die Freikorpssoldaten der Zwischenkriegszeit verfassten, entwickelt Theweleit hier ein Modell der psychischen und leiblichen Struktur soldatischer Männlichkeit. Dazu greift er theoretisch auf verschiedene psychoanalytische Ansätze, unter anderemu.a. von Margaret Mahler, Wilhelm Reich und Gilles Deleuze & Félix Guattari, sowie auf die Theorien von Michel Foucault und Norbert Elias zurück. Das so entwickelte Modell begreiftsieht den soldatischen Mann als Endpunkt einer zivilisationsgeschichtlichen Entwicklung, die in einer zunehmenden Verpanzerung des Leibes besteht, einer panischen Abwehr gegen das verführerische, auflösende, die Selbstdisziplin untergrabende "weibliche" Fluten der unbewussten "Wunschmaschine". Von der Mutter nicht zu Ende geboren, vonm Vater und dem militärischemn Drill ins Leben geprügelt, benötigen die soldatischen Männer die starre Ordnung von Gemeinschaften wie der Truppe oder dem Volk, in die sie sich einfügen können und die ihren Leib vor der psychotischen Fragmentierung bewahren. Panisch und mordlüstern verlaufen ihre Begegnungen mit der bedrohlichen Weiblichkeit. Alle Frauen werden "entlebendigt": als asexuelle, verehrte "weiße Frau" oder aber als vergewaltigte, ermordete, zu Brei zerstampfte "rote Frau".

O presente estudo tem como objetivo analisar de que forma a imagem da mulher é utilizada no papel de assistentes de palco, também nas funções de dançarinas ou bailarinas, nos programas de auditório da TV brasileira, buscando traçar um paralelo com a imagem do sexo feminino formada em uma sociedade machista e patriarcal e aprofundar a discussão sobre o sexismo presente na mídia, explorando a objetificação e a inferiorização da mulher. Para tornar possível tal análise, quatro programas de auditório foram selecionados: “Cassino do Chacrinha”, “Domingo Legal”, “Pânico na TV” e “Caldeirão do Huck” e suas respectivas dançarinas. Neles, foram avaliados a papel das assistentes de palco no programa e suas roupas e exposição dos seus corpos, e, assim, buscando as relações e diferenças em suas origens com o cancã e o teatro de revista nascidos em Paris, que também influenciou a textualidade do rádio brasileiro, presentes até hoje nos programas de auditório da TV.

Update: If you'd like to watch an accurate, funny, and brief take on Eco-Nihilism, please go to #wisecrack on Youtube: Did South Park Turn Anti-Capitalist, where the central argument from Eco-Nihilism is quoted at several junctures:

https://www.youtube.com/watch?v=2_MglOKUFRg.

I may not have made South Park directly--but Wisecrack--close enough!!

Wendy Lynne Lee

This is the preface for Eco-Nihilism: The Philosophical Geopolitics of the Climate Change Apocalypse.

Lexington Books (Rowman and Littlefield), February 2017.

https://rowman.com/ISBN/9780739176887/Eco-Nihilism-The-Philosophical-Geopolitics-of-the-Climate-Change-Apocalypse.

Cormac McCarthy’s 2006 novel, The Road,  tells the story of a dying father’s heroic effort to protect his child from starvation, violence, and disease as they struggle to cross the devastated landscape of a post-apocalyptic America. We don’t know what’s happened to bring about so tragic and terrorizing a circumstance, but we’re nonetheless drawn to the stark images McCarthy evokes and, though we work feverishly to deny that such a tragedy could befall us, we can imagine it.

Indeed, for Syrian refugees, Niger Delta villagers, Northwest Kenyan pastoralists, Chukchi Sea coastal fishermen, Ecuadorian rainforest dwellers, Mexican fishermen, Pennsylvania farmers, indigenous Sengwer, the citizens of Kiribati Island’s thirty-two atolls, and many more, fables like The Road reek of a reality already poisoned nearly beyond repair and foreshadow future crises—environmental, economic, geopolitical, social, and moral—for which the prospect of recovery seems little more than fiction.

Such crises are as predictable as are the implications of an economic system, namely, neoliberal or conquest capitalism, whose objectives and governing logic are, I’ll argue, inherently incompatible not only with the just, the good, or the beautiful—but with life itself. Conquest capital devours and digests values, ethical, civic, and aesthetic, reducing each to that single value without which it can neither replicate itself nor grow: exchange. In so doing it generates a state of affairs that can only rightly be described as pathologically nihilistic: capitalism destroys its own existential conditions through the wholesale commodification of the finite ecosystems upon which it depends. It cannot do otherwise and be capitalism. Hence, to continue down this road guarantees a future disfigured by the violence consequent on abject desperation and subjugation not only to domination by multinational corporations, but ultimately to more prosaic though terrorizing prospects—like thirst.