The first things that babies can notice is sex; the first thing that you can tell about a person when you see them walking down the street is their gender.
Norway, Iceland, Australia, Canada, Sweden, Switzerland, Belgium, Japan, the Netherlands, Denmark, and the United Kingdom are among the least religious societies on earth. According to the United Nations' Human Development Report (2005), they are also the healthiest, as indicated by life expectancy, adult literacy, per capita income, educational attainment, gender equality, homicide rate, and infant mortality. . . . Conversely, the fifty nations now ranked lowest in terms of the United Nations' human development index are unwaveringly religious.
It's truly hard to understand how liberal politicians, activists and journalists so consistently escape accountability for stoking the flames of racial disharmony while purporting to dampen them and for dividing our society along racial, gender, and economic lines while claiming to unite us.
I focus on details, either of the body, or of objects that represent gender, sexuality, and other themes.
The fact that you couldn't see Alfred Hitchcock's first film The Mountain Eagle, or that you couldn't see so many of F.W. Murnau's masterpieces, or that you couldn't see so many of Oscar Micheaux's really intriguing race melodramas, made with fierce independent spirit against all odds in '20s and '30s America. That stuff haunted me. They really did bring to life a sense of 20th Century history: cultural history, pop history, gender politics and race politics, socio economic history, all that stuff. It was bracing and instructive.
We in the Jewish community are comparatively lucky. All of traditions have anti-gay pieces but the Jewish tradition doesn't have as many anti-sexuality and anti-body teachings. It's a lot easier to fit affirmation of sexuality and gender.
I feel very lucky to have served under some great bosses. The majority of them were men, but I have also had a few women. In many ways, I feel like media is pretty neutral when it comes to gender.
Mortars and artillery don't discriminate against gender.
Journalists dedicate their lives to covering war - they make many personal sacrifices, and it's not something that's gender-based. In a place like Libya where there's heavy fighting, it doesn't matter if you're a man or a woman.
I identify with other women because of my gender, and I identify with other women if they are mothers because I'm a mother, too. It's very simple. It's nothing complicated, it's not rocket science. It's about empathy. It's about understanding that what happens with one person is potentially what happens to you, and seeing yourself in someone else's shoes. Fundamentally, we are all in the same place: we're born, we live, and we're going to die. In between, we'll have joy and we'll have sadness.
Women are suffering because they are being excluded. The high military council excluded women from the committee to change the constitution [of Egypt]. We cannot be liberated as women in a society built on class oppression or gender oppression or religious oppression.
And finally, there is another danger: the emergence of nonideological but very aggressive 'isms,' which are really quite new. Let me at least name them: We all care about human rights, but I am afraid of 'human rightism.' We all want to have a healthy environment, but I see the danger in environmentalism. To put it politically correctly, I admire the second gender, but I fear feminism. We all are enriched by other cultures, but not by multiculturalism. I am aware of the importance of voluntary associations, but I fear NGOism.
Feminism is rooted in racial rights and gender rights, and all of those things intersect, and to say that that's not something you can stand behind - it confuses me. I think it's a really great word.
Stereotypes are ways of making extremely primitive and simple differentiations. Differentiations of gender, race, class, social status - so ordinary social life is very much built upon a whole repertoire of stereotypes we carry around. And those are immediately laminated onto people, and it isn't just visual.
You know, writer can write about the Foreign Legion without ever having been in the Foreign Legion, but that doesn't necessarily mean that what he's written doesn't necessarily reflect the nature of him as an individual - or her. Using the male gender because it's me speaking. I don't mean to put down the female.
When people talk about gender-benders and bracket me with George, I always think I'm not like that. I had more of a rock edge, mixed with the 80s electro.
Not unlike gender reassignment surgery, someone determines that they are of a different race on the inside and they wish to surgically correct that.
The politics of transgender identity are really complicated. And the debate over how much of gender is biological and how much of it is socially constructed is a very complex debate.
I had observed people whose identity crises around race seemed analogous to other people's identity crises around gender.
I might think that equality has been achieved, there is no power relation going on in terms of class, race, or gender, I might just want to drink my latte and buy pretty shoes and write books about girls who marry, die, or go insane, then go get my nails done.
Clearly, I'm committed to women's issues and stories and promoting gender equality. I have two incredible role models in Jenji [Kohan] and Shonda [Rhimes].
The benefits of feminism have been unequally distributed, because the move toward gender equality and gender neutrality has been countered to a large extent by the increase in economic inequality.
The historical weight of gender inequality has tended to concentrate women in lower-paid jobs with fewer benefits and at the same time made them primarily responsible for care giving.
Hence, when some members of the Iranian diaspora, especially women at the moment, use different tropes including the trope of the veil and the issue of gender to construct an image of oppression or to describe the 'silenced' Iranian woman, western intellectuals, policymakers, and publishing houses are all quick to introduce them as presenters of the authentic Iranian experience.
I was interested in writing about gender in this future world where progress has not only halted but turned backward. On another note, sometimes the personal is not so politically correct, and what we are turned on by can't be made to behave.
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