Two Alternate Social Possibilities

2019 ◽  
pp. 130-153
Author(s):  
Riane Eisler

This chapter explores a number of societies of very different geographic locations, social structures, economic systems, and religious orientations in depth, using the analytical lens of the partnership-domination continuum. It illustrates how the divergent patterns associated with each orientation play out in our day-to-day life; shows that partnership and domination orientations can be found across a variety of cultural settings, ancient and modern; and demonstrates why a whole-systems analysis that includes the cultural construction of the formative parent-child and gender relations is vital if we are to move forward. It details how and why partnership-oriented cultures, such as the Moso, Teduray, Minangkabau, and Nordic nations, support more egalitarian, peaceful, empathetic, and caring ways of living.

Author(s):  
Riane Eisler ◽  
Douglas P. Fry

Nurturing Our Humanity sheds new light on our personal and social options in today’s world, showing how we can build societies that support our great human capacities for consciousness, caring, and creativity. It brings together findings—largely overlooked—from the natural and social sciences debunking the popular idea that we are hardwired for selfishness, war, rape, and greed. Its groundbreaking approach reveals connections between disturbing trends like climate change denial and regressions to strongman rule. Moving past right versus left, religious versus secular, Eastern versus Western, and other familiar categories that do not include our formative parent-child and gender relations, it looks at where societies fall on the partnership-domination scale. On one end is the domination system that ranks man over man, man over woman, race over race, and humans over nature. On the other end is the more peaceful, egalitarian, gender-balanced, and sustainable partnership system. Nurturing Our Humanity explores how behaviors, values, and socioeconomic institutions develop differently in these two environments, documents how this affects nothing less than how our brains develop, examines cultures from this new perspective (including societies that for millennia oriented toward partnership), and proposes actions supporting the contemporary movement in this more life-sustaining and enhancing direction. It shows how through today’s ever more fearful, frenzied, and greed-driven technologies of destruction and exploitation, the domination system may lead us to an evolutionary dead end. However, a more equitable and sustainable way of life is biologically possible and culturally attainable: we can change our course.


2016 ◽  
Vol 2016 ◽  
pp. 136-140
Author(s):  
Konstantinos Dimopoulos ◽  
Vassiliki Tyrovola

Gender identity is the main topic within the field of anthropology of gender: it is an identity with a polysemic character. The present paper focuses on the identity of social gender, since gender is a field of negotiation and a criterion for the analysis of culture. Social gender is a result of social-cultural constructions, established through the repetition of stereotypical dance acts. In this context, dance functions as a symbol, and its study allows the understanding of social structures, and therefore, the understanding of gender identity. Every dance event can be approached as a conceptual field, in which participants act according to gender standards and experience themselves as gender subjects.The aim of this paper is to show the gender social structures and relations within dance and dance practices, as they are imprinted on the mountain and lowland areas of Karditsa (Thessaly), in combination with the predominant social structures. For this purpose, we made use of the theoretical model of Hanna, where dance and dance executions are fields of negotiation of gender identity, as well as Cowan’ s model, according to which social gender can be studied within the context of “dance events.”Through the analysis of these “events,” several discrepancies in social structures and relations were detected between the lowland and mountain communities. These differences are based on dance occasions, and participation or lack of participation of both genders in these occasions, according to dance norms, dance order, and dance types. The above discrepancies constitute gender diversity among lowland and mountain communities, as a result of local social structures and the performative acts.


2020 ◽  
Vol 38 (1) ◽  
pp. 91-112
Author(s):  
Whitney Walton

This article examines Arvède Barine’s extensive and popular published output from the 1880s to 1908, along with an extraordinary cache of letters addressed to Barine and held in the Manuscript Department of the National Library of France. It asserts that in the process of criticizing contemporary feminist activists and celebrating the achievements of women, especially French women, in history, she constructed the historical and cultural distinctiveness of French women as an ideal blend of femininity, accomplishment, and independence. This notion of the French singularity, indeed the superiority of French women, resolved the contradiction between her condemnation of feminism as a transformation of gender relations and her support for causes and reforms that enabled women to lead intellectually and emotionally fulfilling lives. Barine’s work offers another example of the varied ways that women in Third Republic France engaged with public debates about women and gender.


2003 ◽  
Author(s):  
Alayne J. Ormerod ◽  
Angela K. Lawson ◽  
Carra S. Sims ◽  
Maric C. Lytell ◽  
Partick L. Wadington

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