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Masculinity and feminism
Gender equality and masculinity
The social construction of masculinity
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Although exotic dancing is considered a deviant behavior situated between entertainment and sex work, gender roles have a compounding effect on the stripping experience. Sociologists argue strip clubs merely mirror the subordinate role of females in the wider society. Many argue male strippers maintain their sense of agency, despite their role as an object of sexual desire, for reasons related to the dynamics of stripper-client relationship and improved social standing of the male stripper in contrast to his female counterpart.
As researchers Montemurro, Bloom, and Michelle argue, power relations between the male and the female remain unchanged by the presence of male strip clubs or male strippers. Male and female clubs tend to cater to a different typology of strip club patrons, fostering a unique environment for the dancer dependent on gender. While female dancers sell a sex fantasy and eroticism, male dancers function as entertainers for typically “virgin clientele” during social events like bachelorette parties or 21st birthdays. The male stripper controls the crowd, approaching their clients in a confident, sexually aggressive manner when entering their space to perform an act perceived as a proud display of male sexuality.
It can be seen, then, that male stripping has become ‘masculinized’ by aligning to the patriarchal privileges
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As Pendleton argues, “‘Using femininity as an economic tool is a means of exposing its constructedness and reconfiguring its meanings. Therefore, by exposing the instability of heterosexual roles, by showing they are performative, sex workers effectively ‘fuck with heteronormativity’ ”. By taking professional ownership of gendered stereotypes, one participates in the subversion of the same social constructions that enforced them. Stripping makes a mockery of the gendered caricatures we are assumed to
Despite initial criticism at the time of release, Paul Verhoeven’s erotic drama, Showgirls (1995), has become a camp classic that challenges notions of identity and sexuality. The film traces Nomi Malone’s challenging journey from a stripper to a showgirl where she experiences the brutal and sexist economy of Las Vegas. Verhoeven (1995) uses the relationship between Nomi, Cristal and Zack to explore Sedgwick’s (1985, pp.23) concept of the erotic triangle. This is where the bond between two men seeking the attention of a women are usually more potent than “the bond that links either of the rivals to the beloved” (Sedgwick, 1985 pp.21). However, this traditional representation of erotic triangle can be altered by the friendship between women.
Saturday night, May 15, 2004, was Lemoore High School's prom. As Lemoore principal Jim Bennett looked around the dance floor, he saw most of the guys dancing behind their dates, grinding their hips against the girls as the girls gyrated back against them. They were freak-dancing, which is how most people dance to hip-hop, but Mr. Bennett had always felt it was too sexual for a school event. "It's [the same as] foreplay," he says. During the last song of the night, a girl got on all fours and rubbed her butt against
In Female Chauvinist Pigs, Ariel Levy attempts to reconcile her personal views of feminism with its portrayal in popular culture. In order to challenge what she sees as a co-opted version of feminism, Levy raises the question of authenticity of “sex-positive feminism” (Levy, 63) on two levels: by “selling out” in terms of the body and in terms of our patriarchal culture. In order to restore a binary relationship between feminism and non-feminism, Levy recasts this sex positive feminism as a new form of (fe)male chauvinism.
It is hard to imagine drag not consisting of a type of stage activity and of being a part of a theatrical performance. Contreras also points in Ester Newton’s book, Mother Camp: Female Impersonators in America. In framing drag’s importance to queer theory, it is also important to consider drag practice also a particular expression of racial identify (Contreras, 2005). In this book, Contreras explains that drag´s relationship to sexual and racial identities are discussed in a context in which relatively is visible academic work about drag, such as Marjorie Garber’s books Vested Interest: Cross Dressing and Cultural Anxiety where she elides these
An extremely interesting, but ever-contradictory sociological study of sexual relationsis presented in the Kathy Peiss book Cheap Amusements . The reason I say that it is ever-contradictory is that the arguments are presented for both the benefit of cheap amusements for a woman s place in society and for the reinforcement of her place. In one breath, Peiss says that mixed-sex fun could be a source of autonomy and pleasure as well as a cause of [a woman s] continuing oppression. The following arguments will show that, based on the events and circumstances described in Cheap Amusements , the changes in the
This hypersexual behaviour is the most straightforward way for a man to assert his masculinity, most often at the expense of women, while undermining the definition of masculinity given by hegemonic masculinity. The self reference artists make, framing themselves as pimps, hustlers, and players, asserts an oppositional masculinity defined by consciously chosen hypersexuality, and the affluent “pimp” is preoccupied with the commodification of women (Miller-Young, 2008, p.
“Society is responsible for sexism,” says Debord; however, according to Prinn[1] , it is not so much society that is responsible for sexism, but rather the dialectic of society. In a sense, Sartre suggests the use of postcapitalist appropriation to deconstruct capitalism.
...ve begins generating rumors for male peers who do not qualify as a stereotypical male. For instance, Olive pretends to have sex with a male peer during a popular house party (Gluck, 2010). This imaginary hook-up benefits the male peer’s bullying dilemma. Again, gender policing occurs between men when masculinity is questioned (Kimmel, 2008). “One survey found that most Americans boys would be rather be punched in the face than called gay” (Kimmel, 2000, p.77). The gender police govern Olive’s and the male peer’s status in social standings. America’s obsession with sex disregards if a girl truly sleeps around.
The strip club is an escape for many men. “A place where choices and options are clear-cut, a place where “feminism” was a dirty word, a place where a man could be a man.” (85). Many of these men that go to the strip clubs are married, and many of them leave content without having had a physical union with the women. The strip club for men is more of a mental exercise, it’s a safe place for them. All of the men that were interviewed said that they did not specifically go to the strip club for sexual release, but to speak to the women and relax.
Within third wave feminism there is a controversy over the significance of subversive actions that are framed by a very specific context. These actions are exemplified by the Girlie movement (Baumgardner and Richards 126-202), where feminists dress in cloths and accessories typically associated with “girlhood”. While wearing such cloths they execute typical feminist actions or more subtle acts of subversion, the key component is that they rely heavily on the mocking of the dominant society, or on satire. The Girlie movement also expands to women who dress according to the dominant ideas of being “feminine” as a statement of the absurdity of the stereotype. This type of action is what I...
In this paper, I will attempt to do an overview of the studies that have been conducted on strippers and stripping as an occupation. I will utilize studies and articles that focus primarily on women as strippers to consider specifically the questions addressed in the opening paragraph. Are women empowered in any way by this occupation? Or, as some feminist theorists have suggested , is it purely objectification, with no positive benefits to the women involved? This paper will evaluate the existing studies and literature in an attempt to locate moments of empowerment, a sense of agency, and, to borrow Carol Rambo Ronai's term, "resistance strategies " present in the daily lives and experiences of strippers.
The sexualization of women in the 21st century has led many to wonder whether or not the feminist movement actually resulted in more harm than good. Although the progress and reform that came out of the feminist movement is indisputable, things such as equal rights under the law, equal status and equal pay, the reality is that the subjugation of female roles in society still exist, and the most surprising part about this is that now women are just as much as at fault for this as men are. Ariel Levy defines female chauvinist pigs as “women who make sex objects of other women and of ourselves” (Levy 11). This raunch culture is mistakenly assumed to be empowering and even liberating to women when it is in fact degrading and corrupting to the modern feminist movement and makes it more difficult for women to be taken seriously in society. The shift in the nature of the feminist movement is in Levy’s opinion attributed to by the massive industry now profiting off of the sexualization of women, the reverse mindset now adopted by post-feminists and women in power roles in our society, and ultimately the women who further their own objectification as sex objects and thus, so by association, deem themselves lesser than man.
Clearly, a majority of men would like to visit an adult club and most of them fantasise about seeing a naked woman dance in front of them.
“Sex and the Social Dance” was a streaming video which examined the sexuality of social dances around the world. Regardless of geographical location or decade of popularity, dance conveyed social values. In particular, the sexuality was expressed through physical contact or lack thereof, in the gender roles of the dance, and in the purpose of the dance.
The discourse of Luce Irigaray contributes to the core essentials of Femnist Theories in myriad respects. We can see that patriarchy plays an important role here. Men have always used women as objects when it comes to their sexual wants. A woman is supposed to be submissive while man is practicing the role of dominance over the woman. These are socially constructed ideas passed down through generations. Men have been told from the get go that they are the dominant one. Women are always told to act like a lady. A woman is also told to make her husband happy but a man is never told the same thing. Even in pornography, we can see that females are just trying to pleasure men. There are very few male strippers while there are dozens of female strippers. Men need touch and also objects to overcome their sexual desires while women don’t need those things. Women who are seen enjoying themselves are often called sluts by our