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Womens equality ethical theories
Womens equality ethical theories
Patriarchal society and its effects on women
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There are a plethora of elements of kinship that are worthy of research and contemplation. However, one of the main concepts that have significantly evolved in several cultures since the beginning of anthropology is that of gender and gender roles. Since the recognition of anthropology as a social science in the 1800’s, there has been a focus on gender roles, with a lack of focus towards the importance of women in kinship structures. Moreover, as the discipline was completely made up of males, there was a bias towards the powerful role of men and a patriarchal structure. As such, since the feminist movement in the 1900’s, kinship and how we view family structures has vastly changed. Kinship is commonly defined as the family ties, blood ties …show more content…
Beginning in the 1800’s the majority of all professions were dominated almost exclusively by men. This exclusion of the female population led to studies being conducted with a completely male focus. Furthermore, western-based men travelled to other countries bringing with them their sexist and ethnocentric views on women and culture. It must be noted early on that the recommendation of this paper is not that we need an entirely female-centred approach to the social sciences or to kinship, but rather we need a healthy balance to be able to truly understand kinship structures as they involve both males and …show more content…
The conclusion of her study was that gender roles have more of a negative impact on social cohesion among women than among men (Valentova, 2015, p. 175). Therefore, this paper supports the notion that looking at gender as a strict binary is not only primitive but can have negative impacts on society. Additionally, this research supports the work being done by feminist theorists in allowing women to partake in both spheres of life. Which leads to the third and final point of this paper, the role of
Kinship is studied primarily in social and cultural anthropology. While there is no concise definition for what kinship means in the field of anthropology it can generally be thought of as the relationships within a society that are usually based off of blood or marriage. These two things in some way shape or form are recognized in nearly every society. Links of kinship form off the basis of property rights, division of labor, and political organization
In “Gender as a Social Structure: Theory Wrestling with Activism”, the author Barbara Risman explains her theory to readers about how gender should be thought of as a social structure. Thinking of it as such would allow people to examine how gender is ingrained in almost every part of society, thus putting gender on an equal level of importance with economics and politics. In society, gender dictates many of the opportunities and limitations that an individual may face in his or her lifetime. Barbara Risman points out the three aspects of the gender structure that happen at an individual, interactional, and institutional level (Risman, pg. 446). First, gender contributes to how a person will develop themselves in life. This is the “individual level”. At an interactional level, men and women face different expectations that are set by society. The individual and interactional level are linked because sometimes, changes to one level can affect the other. The third level, the institutional level, notes that gender is affected by laws, rules, and organizational practices that dictate what
Celtic society was matrilineal, which is a system based on one’s mother lineage. In Ancient Celtic society women were prominent; they had economic ...
The nineteenth century was a century like no other. Times were technology and manufacturing are at their infancy. The mass production of almost all commodities resulted in higher standard in Europe, but only for the upper and middle classes. Although the driving machine of these industries, the lower and working classes of Europe were at no advantage then the native people around the globe. The European working and lower classes where slaves in their homelands just like the native popeles around the globe under European control.
...of the 1970s and early 1980s. In anthropology this concept has never lost its value, as many societies do not allow unfamiliar men to interact with their women”. Endnotes Y: The Descent of Men by Steve Jones2002, Little, Brown. Reviewed by D. M. Procida Human Nature Review 3 (2003) 67-71, Available at http://human-nature.com/nibbs/03/sjones.html, Accessed 10/05/03 Peggy Reeves Sanday / Ruth G. Goodenough (eds.) (1990): Beyond the Second Sex. New Directions in the Anthropology of Gender. Philadelphia: University of Pennsylvania Press. Heidi Armbruster (2000) Feminist Theories and Anthropology, Available at http://www.polylog.org/lit/1.2/re2-en.htm, Accessed 10/05/03 Rayna Reiter (ed.) (1975): Toward an Anthropology of Women. New York: Monthly Review Press. Michelle Z. Rosaldo / L. Lamphere (1974): Woman, Culture, and Society. Stanford: Stanford University Press.
Feminism is a perspective that views gender as one of the most important bases of the structure and organization of the social world. Feminists argue that in most known societies this structure has granted women lower status and value, more limited access to valuable resources, and less autonomy and opportunity to make choices over their lives than it has granted men. (Sapiro 441)
... and views of studied societies. Basic anthropological assumptions were questioned when it became evident that the male-centered field had neglected to document women and gender as important aspects of social life. While it is clear that several feminist anthropologists sought to correct the imbalance of knowledge by focusing solely on women and their significant impact upon the development of humankind, the theory has evolved to focus on gender as it relates to power, class, societal construction, and sexuality among others.
“All cultures recognize kinship, the relatedness of certain individuals within a group, and have norms and expectation that structure and govern kin behavior. The diversity of these of norms is wide ranging. These kinship concepts describe kinds of kinship groups and the norms that govern marital forms, family structure and organization, inheritance, authority, and residence”
The way in which kinship is classified differs throughout communities, and even fields around the world. Under the study of anthropology, kinship regards relations forged through marriage and arising from descent as being very important when deciding which person is a part of
Epstein's Great Divides: The Cultural, Cognitive, and Social Bases of the Global Subordination of Women discusses about how women gendered roles are considered subordinate to men’s. For the purposes of this paper, the author's arguments will be discussed, as well as the methodology used in the research and the evidence used to support the author's propositions.
Kinship – whether that means “blood relatives” or a close knit group of people is up for interpretation. Families can shape your personality, teach you your societal roles, statuses, values, and morals. Kinship and family go hand-in-hand; they are the social relationships that form an important aspect of our lives as humans. Definitions of family vary across cultures. Is a normal family only defined as a married mother and father and their biological children all living together in one household? Or is this definition evolving as our ways of thinking change. Perhaps a normal family today resembles something out of the television series Modern Family; two married men living with their adopted daughter. One may consider a distant relative to be family while another may not. Some even classify their college roommates or their pets as family; a term coined “fictive kin”. Like culture kinship is complex and intangible, yet flexible. Kinship exists only because humans have an inherent need for it to. Factors such as economics, ethnics, generations, and gender may cause some cultures to claim some as relatives but not others. Throughout the course of this essay I will attempt to address who I classify as kin, my family.
There are many ways that people define who is considered in their kinship. One way people see kinship is by blood. People who you are related to but that doesn't alway have to be the case. Other people find kinship with friends because they need a family or they just became family. Kinship is considered something different in all cultures. Barí tribe of Venezuela consider that having more than one father is okay because it give the child more chances to survive for a longer period of time ( Small, How Many Fathers are Best?). Fictive kinship is anyone who you consider family that isn't related to you by marriage or blood. Many days now kins are changing because divorce is at a higher rate and families are becoming blended (Stone, Marriage and family). In my observational study, I want to see what the relationship between fictive kinship and and how they come about.
Martin, P. Y. (2004), Gender as Social Institution, (i) Social Forces, June 2004, 82(4):1249-1273 (retrieved 17 March 2014)
2. Gender as a principle of organization („gender as the foundation of social institutions ranging from family and kinship structures to the division of labour in social, economic, political and cultural life“)
This essay discusses the shift that kinship has undergone from being about determining/ reflecting social structure to shaping how people come to care for each other and consider themselves related in everyday practice. I will use the Malays in Palau Langkawi as an example of how kinship structures/practices has challenged Western assumption of how people are related. Also how we should understand kinship today.