The Battle of the Sexes in Euripides' Ion

Ramus ◽  
1990 ◽  
Vol 19 (2) ◽  
pp. 130-142 ◽  
Author(s):  
Francis M. Dunn

Euripides' Ion has suffered from the attempt to find in the play an overriding message or moral. Verrall and his successors saw the Ion as an attack against Apollo and organized religion; Wassermann and Burnett argue that it defends orthodox piety; Grégoire and Loraux view it as a hymn or lament on Athenian national pride; and Knox and Gellie respond that the Ion is pure comedy with no deeper meaning. There is of course some truth to each of these interpretations, but it does not follow that the play's ‘real meaning’ lies somewhere in between them. I suggest that we read the Ion not as an abstract argument but as drama, and in particular as a social comedy whose ‘meaning’ lies not in an underlying message but in the action itself and in the conflicts among the play's characters, human and divine, male and female, foreign and Athenian.Such conflicts, in this play at least, focus attention upon the role of the gods, the place of foreigners in Athens, and relations between men and women. Of these three subjects, the first two have dominated discussion of the Ion, both by those who find them central to the play's religious or nationalistic theme, and by those who consider them incidental to the play as comedy. I shall first show that the third area of conflict — relations between men and women — is equally important in the Ion and reflects an important issue in contemporary Athens. Second, I shall argue that the gender issues raised somewhat provocatively in the first half of the play are upstaged by the melodramatic excitement of the second half. And I shall suggest, in conclusion, that although it is only one of many social and family conflicts in the drama, the battle between the sexes shows how the Ion raises important and difficult questions without becoming an ‘issue play’.


Author(s):  
Signithia Fordham

The third chapter follows the ethnographical narrative of one of the girls of the study, Nadine. Specifically, it examines the role of language in class and racialized intra-/inter gender issues between and among the Black, White and biracial study participants and their unending quest for status and normalcy. This is done by chronicling how a Black girl’s physical response to being called two of the vilest racial and gender terms—the n-word and the b-word—in the same sentence lead immediately to a 5-day suspension, while the White girl who uttered the words was deemed blameless in the conflict.



2020 ◽  
Vol 34 ◽  
pp. 205873842092917
Author(s):  
Virginia Corazzi ◽  
Andrea Ciorba ◽  
Piotr Henryk Skarżyński ◽  
Magdalena B Skarżyńska ◽  
Chiara Bianchini ◽  
...  

In the last years, the attention to the role of gender in physiopathology and pharmacology of diseases in several medical disciplines is rising; however, the data on the relationship between gender and audio-vestibular disorders are still inconclusive and sometimes confusing. With this letter to the editor, we would like to review the role of gender in audio-vestibular disorders. Literature data show that anatomic variances of the inner ear do exist in men and women and that the different physiology and/or hormonal influence between genders could produce different clinical outcome of routine audiological and vestibular tests. Beyond the epidemiological gender-related differences, the clinical data suggest that the gender has a potential role as an etiopathogenetic factor in audio-vestibular disorders and it is probably responsible for the different clinical features observed between male and female subjects.



1998 ◽  
Vol 58 (4) ◽  
pp. 1090-1109 ◽  
Author(s):  
Elizabeth Field-Hendrey

Differential treatment of men and women in nineteenth- and early-twentieth-century labor markets casts doubt on the common practice of adding male and female labor to create a single “labor” variable in the production function. This article shows that men and women must be disaggregated in the production function, and investigates the effects of inappropriate aggregation on the debate over the Habakkuk-Rothbarth labor scarcity hypothesis. With disaggregation, a female-using bias and an overall labor-using bias is found for the period 1850 through 1919. Technical change was male-neutral through 1900 and male-using thereafter.



KUTTAB ◽  
2020 ◽  
Vol 4 (1) ◽  
Author(s):  
Achmad Faisol Haq

The Islamic education problems that are often criticized by the West are gender issues, Islamic education is considered west to overrule the role of women in Islamic education, whereas in Islamic education since the beginning of Islam Strongly uphold women's standing, especially in terms of inheritance and the similarity of rights and obligations in science. In modern eras of women's emancipation movement in Islam are more likely to follow the western mindset, the activists of Islamic feminism could take a pattern of the Muslim philosopher Greek Helereism, as in classical Islam the Muslim philosopher could put aside the philosophical thought of Greek Helenism that was incompatible with the teachings of Islam, as well as to take the thought of Helenism Greek that matched the spirit of Islam. This article is an explanation of the gender movements and emancipation of women in particular in Islamic education. It is important to reconstruct the fundamentals of Islamic perspectives, because Islam has a universal view and equal rights in education between men and women is the same as other aspects and gender should be the same. Influenced by Islamic spiritual, especially in the rules of education for Muslims



Author(s):  
Luc Brisson

In the modern use, “bisexuality” refers to sexual object choice, whereas “androgyny” refers to sexual identity. In ancient Greece and Rome, however, these terms sometimes refer to human beings born with characteristics of both sexes, and more frequently to an adult male who plays the role of a woman, or to a woman who has the appearance of a man, both physically and morally. In mythology, having both sexes simultaneously or successively characterises, on the one hand, the first human beings, animals, or even plants from which arose male and female, and on the other, mediators between human beings and gods, the living and the dead, men and women, past and future, and human generations. Thus androgyny and bisexuality were used as a tools to cope with one’s biological, social, and even fictitious environment.



2021 ◽  
Vol 8 (1) ◽  
pp. 67-84
Author(s):  
Edward Salazar

This article analyses the cultural construction of youth and beauty as socially dominant values through an interrogation of Colombian fashion magazines produced between 1970 and 1999. To this end, the article analyses the role of fashion and the textile industry – including brands, textile companies and designers – within this key period to understand the transformation of male and female values in the process of establishing youth as an imperative standard for appearance and behaviour. The methodology used is discourse analysis applied to visual and textual advertising published by fashion magazines during the aforementioned period, as a means to understand the ideals and values of fashion and its material culture. This article reveals the tensions between the historical construction of youth in Colombia and the textile and fashion industries, the de-differentiation of youth as a value in men and women, and the paradoxical ambiguity between the ephemeral logic of fashion and the eternal aspiration of youth. These issues have not been adequately explored with regard to Colombia yet.



Author(s):  
Elvira V. Solodukhina ◽  

Relevance of the study. Researches of advertising and media are important components of social and cultural research, as it allows to take a critical look at gender images that exist not only in the media, but also in the public consciousness. We chose Nike for the study because of two reasons. First, they purposefully use a gender approach. The brand chooses its models based on what gender issues they can attract attention to. Secondly, Nike is the global brand that influences consumers in many countries, including Russia, setting not only fashion trends, but also lifestyle and values. Purpose. To demonstrate what gender images and standards the Nike brand uses to construct gender in the social network Instagram. Methodology. The research is based on the theory of social construction of gender, critical studies of advertising and the theory of postfeminism. Main methods: content analysis and comparative analysis. Research result. Analysis of the visual content of the Nike brand account in Instagram allowed us to draw the following conclusions: 1. Nike, like many clothing brands, on the one hand, demonstrates the binary of “male” and “female” in its media. They focus on “women's” as discriminated against by society and an issue that needs to be discussed. On the other hand, by making both men and women heroes and putting them in the context of “competition and victory”, Nike unites them and erases the gender boundaries. 2. The image of a man in Nike remains within the existing stereotypes, and the image of a woman shows the duality: on the one hand, she acquires masculine characteristics, on the other – she strives to preserve her femininity. This duality may be because the introduction of women into the masculine field (sport) deconstructs masculinity and turns masculine into universal. 3. The female audience feels the need for the new role models. If earlier in advertising there were two predominant types of women aimed at the female audience – the housewife and the beauty woman, now there is a third type – a feminist woman who claims for the previously male spheres. Nike, in their social networks, strive to meet the requirements of postfeminism in sports, where equality is embodied through the accessibility of all sports and the uniqueness of each gender through gender issues. 4. The gender of all brand characters is still built through two poles: male and female. Cisgender individuals have their own explicit gender characteristic in the brand, and a transgender man and woman with high testosterone levels, according to World Athletics, protect their right to be a “man” or a “woman”. This again leads to a discussion about the binary division of gender. Conclusions. In the context of the presence of men and women in the main brand account, a woman is positioned as an equal player to a man, but at the same time discriminated against. Women in this account, on the one hand are in the field of sports, heroism, leadership (the field of traditionally masculine characteristics), but on the other hand, should be focused on women's issues, and such a new issue is postfeminism, which constructs the new woman. In the context of a women's account, where you no longer need to compete with a man, the brand delves more into the topic of “femininity”. Feminism is also important here, but it is no longer necessary to reach so far for equality with men. Here you can see another facet of post-feminism-the emphasis on femininity as itself important and unique. This uniqueness can be expressed by women's sexuality and physicality. We assume that in the future, global brands such as Nike will continue to look for images for genders that go beyond the binary order. This may lead to an increase in gender-neutral collections, but the advantage, in our opinion, will remain, on the contrary, for the expansion and uniqueness of genders, since this gives a variety of examples for identification. This will primarily be influenced by public thought and values, especially the feminist and LGBT movements, as they set the gender agenda.



Author(s):  
Craig Douglas Albert

Until recently, the role of women in nationalism and governance has received little scholarly attention, perhaps because men have historically exercised near exclusive control over nations and states. This is ironic because it is women who create the nation/state. The intersection between gender and nationalism can be broken down into three categories. The first category is women as biological reproducers of the nation. The second category includes women participating centrally in the ideological reproduction of the collectivity and as signifiers of ethnic/national differences. The third category involves the idea of gendered militaries and gendered wars. Women also affect the structure and power relations in the international arena as victims of various international crimes that have traditionally gone unnoticed because of the bias towards male dominance. One example is mass rape. National identity created through the construction of woman as nation allows women to be a target of war. The idea that women are symbols of national territory and identity makes targeting them a main tactic used by enemy groups. In the area of human rights, most conceptions stem from Western visions, which do not always mesh with local, tribal, or non-Western citizens. For women's rights truly to exist, human rights focus must change because it has been constructed with a male bias and understanding.



Author(s):  
Hannelie Wood

I was a tenderfoot in feminist discourse when I started my research on patriarchy, feminism, and Mary Daly. In my thesis, one aspect I engaged was Daly’s battle with gender issues in Christian theology. From the beginning I was troubled by Mary Daly’s views on God, men, and women in her discourse on Christianity. Daly undoubtedly contributed to the discussion on gender issues in the Christian faith, but her focus on androcentrism and her interpretations of Scripture led her to abandon the Christian faith. Mary Daly has written extensively on patriarchy as it is found in religion – particularly in the Christian faith – and how it filters through society. In her critique of patriarchy she set her course to dismantle the facade of a patriarchal and misogynistic God as the root of patriarchy. Daly did not see any positive qualities of the Christian faith and completely rejected other interpretations of a God whose person embraces both male and female qualities. Against this background I will evaluate Daly’s post-Christian feminist theological and philosophical paradigm. I propose that Daly has a quadripartite theological and philosophical paradigm wherein there are four main players. The ‘Who is who’ in Daly’s quadripartite patriarchal theological and philosophical paradigm are the patriarchal male, the patriarchal female, the patriarchal God and the biophilic woman.



2018 ◽  
Vol 6 (1) ◽  
pp. 131-145
Author(s):  
Camille Barrera

AbstractThe final act of Anne Washburn’s Mr. Burns, a Post-Electric Play features a Greek tragedy-like distillation of the “Cape Feare” episode of The Simpsons, performed many decades after an unspecified catastrophe has left the former United States in a state of post-apocalyptic ruin. After the first two acts’ depiction of an earlier generation’s struggles to both survive and connect with each other through the preservation of some elements of their previous shared culture, the third act’s culmination in a display of treadmill-powered electric lights accompanied by an inspirational anthem has often been interpreted as a celebration of the timelessness and tenacity of the human storytelling impulse. But while earlier versions of the play structured this final moment within a pastiche expression of American patriotism (sung to the tune of Gilbert and Sullivan’s “For He Is an Englishman”), subsequent versions have expunged this final reference to national pride, as well as any reference to the satirically nationalistic source material from which it stemmed, opting instead to trace the development of a more ‘empty’ G&S quotation into its post-apocalyptic future. This paper will examine the implications of this change in regards to the play's pastiche portrayal of what Jean-Luc Nancy calls the “myth of myth” and the role of its interruption in imagining an “inoperative community” beyond or to the side of nation-based constructions of identity.



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