Capitalizing Mail-Order Brides: American Hegemony and a Return to Pre-Feminism

Contrary to popular belief, mail-order marriage is not left behind in history. With technological advancement, globalism, and capitalism, mail-order relationships in the modern world have become a capitalist venture through the form of a global marriage market with Internet websites (Starr & Adams, 2016, pp. 968-969). Currently, the common practice operates internationally in between different nations and ethnicities (Merriman, 2012, p. 87). However, the mail-order bride market is distinct from the regular intercultural dating business: a clear power structure exists between the grooms (capitalist along with mail-order marriage companies) and the brides (commodities). This paper examines how this dating market serves Western men (I will be using this term interchangeably with American men) to reinforce traditional Western masculine hegemony and ethnic dominance in a global setting (Starr & Adams, 2016, p. 972).

Gender Inequality and Societal Oppression of Women in Pakistan

Gender inequality and oppression are common in most patriarchal societies. Pakistan, a developing country of the Global South, has been wrangling with gender discrimination and violence against women since its inception in 1947. Globally, Pakistan is ranked third from the bottom (151 out of 153) on the Gender Equality Index. While patriarchal norms can have severe consequences for women's rights, it is important to look at the different ways in which patriarchy can manifest across socioeconomic levels. This chapter discusses the experiences of women in the lower, middle, and upper classes of Pakistani society. Thematic analysis of interview data reveals an overlap of forms of oppression and abuse, including the pervasiveness of masculine hegemony, workplace harassment, and in-law interference after marriage, as well as other challenges unique to each social class. The importance of education for women and girls is highlighted, while acknowledging that education alone, without family and societal suppor, may not be enough to break the shackles of the patriarchy for Pakistani women.

The geography of difference in Pericles and Foure Prentises of London

Both Shakespeare and George Wilkins's Pericles and Thomas Heywood's Foure Prentises of London are romances striking in geographical scope. Analysing the two plays principally through John Gillies's concept of ‘geography of difference,' this essay argues that the geography of difference in Foure Prentises of London enhances the crude ideology of Eurocentric and masculine hegemony, whereas Pericles aims at Pentapolis, the Greek city-state, not only physically and geographically, but also spiritually and epistemologically. In Pericles, geographical mobility subserves poetic geography, and poetic geography subsumes geographical mobility. On the other hand, in the larger contemporary contexts, geographical mobility interacts intricately with the aristocratic ideology. In terms of ideology Pericles is basically a conservative play despite its geographical mobility, while Foure Prentises of London responds more keenly to its era and glorifies the middling rank with an aristocratic ideology by means of geographical mobility. Shakespeare and Wilkins's and Heywood's dramatic practices illustrate the rich possibilities inherent in the genre of romance.

Suki Kim’s The Interpreter

This article argues that Suki Kim’s The Interpreter (2003) is influenced by and, at the same time, critically revises early American hard-boiled crime fiction, the genre with which it is least likely to be associated. Although dead bodies do not pile up in the novel, the urban world in which Kim’s protagonist operates, attempting to solve the case of her parents’ murder, is as treacherous as the world portrayed in early hard-boiled detective fiction. Kim has inherited from early hard-boiled crime fiction such elements as its rugged individualism, a cynical-but-sentimental worldview, and not least, its social concerns about economic inequality and corruption among the powerful. At the same time, Kim’s novel subtly reconfigures her hard-boiled sleuth as well as adapts the genre to a contemporary racial context. In this revision, both the institutional and personal practices of racism are placed on trial. Female solidarity is also celebrated as a means to counter the violence and corruption of a racialized society. In so doing, Kim’s novel subverts both the sexism and racism of the traditional detective genre. The conclusion of this article is that the novel legitimates a female immigrant and person of color’s right to belong and challenges the white masculine hegemony that the traditional hard-boiled genre maintains.

EKOFEMINIZAM I ETIKA

Inclined towards consumerism, modern patriarchal society suffers from denaturalisation which reflects itself through the processes of natural oppression and animal exploitation. Logic of domination upon which patriarchy acts and by which it imposes a superior attitude over nature and nonhuman species, destroys internal values that animals and nature possess, which are not recognized at the capitalist stage where value is regarded through the prism of instrumentalism. This paper aims to disclose the opposite practice which employs the ethics of care and partnership with nature and its elements, through the postulates of ecofeminism oriented towards the life-affirming principle, not the destructive force that patriarchy is prone to. By analysing different ecofeminist approaches, this paper reveals the importance of nature and animals as a unique potential and subjectivity, with a right to freedom and existence. In view of maintaining biodiversity, the animal is redefined from the absent referent, that is, inferior and subdued phenomenon endangered by the masculine hegemony, into a siginificant constituent of human reality by introducing the language of empathy and moral responsibility with the capacity to build a close relationship with the environment from the angle of ecofeminism. It is important to develop ecological consciousness, and accept the time flow needed for renewal of nature, by understanding the importance of the natural surroundings in which man is only a small particle. In such a language, the culture of meat eating has an alternative in the form of vegeterianism, whereas animal and nature become part of moral community, so that hunting, and laboratory exploitation of animals, as well as the use of natural resources are reduced to necessity, not the indispensable. Meat consumption is an attack on animals and an act of support to consumer culture, whereas the refusal of meat is an act of defiance to patriarchal power in the contex of ethics towards nature and its living beings. A conclusion is reached through argumentation that ecofeminism sees the practice of animal killing as justified only in special/extreme cases, that is, in situations when it is necessary to save human lives, or when the terrain does not offer other options for human diet. On the other hand, the exclusion of animals from laboratory practices is considered desirable for two reasons: firstly, because animals can feel pain due to their neural structures in the brain, and secondly, because there is no guarantee that a good effect of research on animals will give good results in humans. Following Ynestra King who claims that there is no hierarchy in nature, and that man is not imposed as a superior being over other species by any laws of nature, a conclusion is reached that man has no right as a rational and conscious being with a highly de- veloped system of communication to use that position as an argument or an excuse for demonstrating his agression towards animals which have an equal right to live and be free. The system of nature is declared a sacred space in the value system of ecofeminism in which the life of each individual being is invaluable. Man as a spe- cies has the greatest impact on nature, environment and diversity and, at the same time, he is the only one who can assist nature in the act of renewal, by limiting his appetites so as to sustain the world of nature, including animals as valuable species in it. Protection of animals is; therefore, needed in all segments – they should not be regarded as guinea pigs, meat or trophies, but looked upon as specific beings with their needs and instincts.

Manning Up: Modern Manhood, Rudimentary Pugilistic Capital, and Esquire Network’s White Collar Brawlers

Debuting in 2013, Esquire Network’s first season of White Collar Brawlers features professional-class men with workplace conflicts looking to “settle the score in the ring.” In the show, white-collar men are portrayed as using boxing to reclaim ostensibly primal aspects of masculinity, which their professional lives do not provide, making them appear as better men and more productive constituents of a postindustrial service economy. Through this narrative process, White Collar Brawlers romanticizes a unique fusion of postindustrial white-collar employment and the blue-collar labors of the boxing gym. This construction, which Esquire calls “modern manhood,” simultaneously empowers professional-class men while limiting the social mobility of actual blue-collar workers. Based on a critical textual analysis that adopts provisional and rudimentary aspects of Wacquant’s conception of “pugilistic capital,” we contend that Esquire Network has created a show where men are exposed to and sold an image of “modern manhood” that reifies class-based differences and reaffirms the masculine hegemony of white-collar identities.

The influence of gendered emotional relations on gender equality in sport governance

The aim of this article is to investigate the influence of gendered emotional relations on gender equality in the governance of Australian sport organizations. Theoretically the study draws on the concept of a gender regime, a pattern of gender relations characterized by four interwoven dimensions of social life: production, power, emotions, and symbolism. This article reports on two case studies: sport boards C and E. Semi-structured interviews were conducted with the two CEOs and nine directors of two Australian national sport organizations, sport C and sport E. Sport board C exhibited a gender regime of masculine hegemony in transition while sport board E had a regime of gender mainstreaming in progress. Supportive emotional relations between directors offered positive prospects for gender equality in the governance of sport organizations; however, they needed to operate in conjunction with other gender dimensions.

Legitimizing Military Action through “Rape-as-a-Weapon” Discourse in Libya: Critical Feminist Analysis

Contemporary discourse on sexual(ized) violence in armed conflicts represents a powerful source for legitimization of highly controversial military interventions. Recent gender-responsive security studies have called for enhanced protection of women and girls from widespread and systematic sexual(ized) violence. Yet military operations reproduce the Western masculine hegemony rather than providing inclusive and apolitical assistance to victims of sexual assault. The article aims to critically assess discourse on sexual violence in a case of military intervention in Libya initiated under the rubric of the Responsibility to Protect (R2P). The case study indicates a set of discursive strategies exercised by Western political representatives and nongovernmental organizations and even more expressively by the media to legitimize the military campaign. Typically, sexual(ized) violence is presented as a weapon of war, used by one of the conflicting parties without an adequate response of the state. This is followed by urgent calls for international action, willingly carried out by Western powers. The simplified narrative of civilized protectors versus savage aggressors must be challenged as it exploits the problem of sexual(ized) violence in order to legitimize politically motivated actions.