Little Red is not dear in the 2015 version of Little Red Riding Hood published by Parragon Books. Dear is replaced by sweet, in Jessica Gunderson's 2015 version of the German version. Red is little in the False Grandmother (same edition's version of an Italian tale considered another version of Little Red Riding Hood. In the Taiwanese telling (Grandaunt Tiger) from the same edition, Little Red is neither dear, sweet, nor little, rather a daughter and a sister. How do these different terms imply different gendered positions for girls? What can we learn from the distinction between being referred to as dear, sweet, little versus a sister or a daughter?

As Sci-Fi does, the myriad variables are expertly set by the author. The way this world is constructed, tho, feels so very familiar & in a way that seems beyond the norm for comparably radical imaginings.

Phew.. Dense read. M&M used a dataset that did not measure the traits they're addressing. A larger review of multiple datasets showed different results.

McHugh & Mayer cherry-picked their data to fit their desired results.

I have typically heard young and beautiful women be described as "...the fair", so it is interesting to hear a young man be described this way. Maybe this has something to do with Stevenson's sexuality.

So true!

My review of Chavisa Woods's book is here.

First and foremost, having just finished listening to Jia Tolentino's book, Trick Mirror, I'm starting to feel having a female character in this "hypothetical" matrix-like world is going to bring an extra layer of complexity unexamined... I'll hold my breathe.

Aptly, I particularly like this wording. RuPaul is amazing.

Or was it a quiet plea that people can figure things out without hard rules and signs?

What were the problems with the other boys?

This is an exploration of her thinking, not necessarily that she is defending this idea

Perhaps traditional feminist philosophy could help with my notion of gender for more modern debates. Biology is not destiny could apply to transgender debates

Issue for my idea of gender. How can gender fit together all these people, especially if you include individuals who have not always been treated by society in a way that aligns with their gender (treated as a man when in fact they are a woman)

Interesting & hopeful statement. Warrants further research into Linehan's history. NTS: Explore divide between "extreme" & "reasonable" trans-people.

If a person with Gender Dysphoria has Gender Confirmation Surgery it is not the same as someone with Body Dis-Morphia. Someone who knows they are not in the body they are supposed to be is having the surgery for different reasons. This is why it is not a mental illness and why we cannot call it a "sex change" anymore. Sex Change sounds too non-nonchalant rather than the person doing the surgery for a good reason, i.e. their mental health and happiness. Gender Confirmation Surgery sounds more accurate pointed to the persons' needs and affirms that this was their gender the whole time. When someone suffering from Body Dis-Morphia has a surgery it is because they have anxiety about their body and gender has nothing to do with it.

According to Doan, the coming out process is spatial as well as social. Research has mentioned that trauma is connected to Body Dis-Morphia. As discussed in class, people who are homosexual or trans are targets for violence in their childhoods both in the home and in school.

It could also be that holding in your true gender or keeping it to yourself is harmful for your mental wellness. Children with Gender Dysphoria could be afraid to voice their discomfort in their bodies if they are surrounded by non-supporting spaces.

Saludos cordiales. En el artículo especifica la investigación de género mediante varios aspectos destacables tales como, el espacio público visto de manera fundamental para comprender las relaciones de género y la violencia que genera, los estudios urbanos concebida al contexto social y entender las desigualdades en el territorio. Dentro de este análisis considera la movilidad, ya que está ligado a la forma restricción, violencia y desigualdades. Otro punto de la investigación menciona a las mujeres en la ciudad y repensar en los espacios públicos incluyendo la restructuración económica que son deliberaciones a la crítica incluyendo la participación por mujeres; por tanto ¿Cuál podría ser la planificación urbana aproximada o lineamientos específicos a través de estas reflexiones para poder aplicarse? Gracias

Sludos afectusos...Dentro de este análisis considera la movilidad, ya que está ligado a la forma restricción, violencia y desigualdades; por tanto ¿Cuál podría ser la planificación urbana para movilidad aproximada o lineamientos específicos a través de estas reflexiones para poder aplicarse? ¿Existe datos estadísticos sobre este estudio en particular? Gracias

Al respecto me surge una duda: ¿Cómo poder tener resultados ambientalmente positivos en la Ordenación Territorial de las ciudades articulados del marco legal vigente desfavorable en temas de sostenibilidad con un impacto ambiental en la mayoría de los casos negativos, que generalmente responden a los intereses particulares inmobiliarios o industriales?

Damn straight. Radiant doing.

Women and GIS ESRI

This makes complete sense based on our prior readings. Gender as a spectrum. Infinitely more sense than "more than half of the population is just confused."

I think in today's society a lot of people struggle with gender stereotypes and their identity. Society is set up to believe that the man is masculine and the women is feminine, and that if those traits are switched, then it's wrong. It's hard teaching a child about gender stereotypes because you don't want your child to feel as though he or she can not do certain things, but it happens which "may or may not" cause a crisis with their gender identity. You want the child to explore their options but in this case a lot of parents may not agree because they don't want to cause confusion. According to the article gender stereotypes, or the beliefs and expectations people hold about the typical characteristics, preferences,and behaviors of men and women. A person’s gender identity refers to their psychological sense of being male or female.

This imagery describes the city as wild and dangerous to newcomers, makes it seem more like a dangerous countryside than an urban setting, emphasizing wildness. Reinforces Antonio's need to protect Sebastian here.

Aaaaaand here is where de Pizan would probably give her a high-five.

More seriously, Christine de Pizan did something very similar to what I think Astell has done. They both seem to take the philosophical arguments made by famous male philosophers that were used against them/their sex/gender and instead make those philosophical arguments work with and for them/their sex/gender. Astell also seems to do this with religion.

This call for women's education (and not just in manners and fine arts) is largely ignored for some time, despite its repetition. In the Rhetorical Tradition reading from last week, they mentioned Archbishop Fénelon published a call for women's education in 1687; here Astell says something similar (1694); others are mentioned below; Wollstonecraft is still calling for it in 1792 (100 years later).

Fénelon's call was for basic reading and writing; Wollstonecraft's was for equality in education with boys (much like Astell's education was). The nature of Astell's school is discussed here, but what was her vision of the curriculum (the "serious secular education")?

Histrionics rearing its head again.

It is sobering to think that no amount of augmentation was going to allow Engelbart in 1962 to even imagine that there might be a problem, however persistent, in referring to a "given human being" as if it could be anyone, when in fact it was such a small and privileged segment of humanity that could participate in the dozens of disciplines to which he refers as a means of intellect augmentation. Perhaps we need to supplement this solving of problems through the application of augmented intellect with a stepping back to consider the shortcomings in our conception of both the problem and the means to resolving it.

Cf. Wollstonecraft's Vindication of the Rights of Woman, written about 100 years later, making a similar argument. Specifically, Wollstonecraft argues that women are not naturally inferior or frivolous but have been bred that way through poor education. Taken in comparison to the Enlightenment's exploration of human nature and with a lack of significant progress between 1687 and 1792 (outside of literacy, noted below), it seems clear that "human nature" really means "man's nature."

Doreen Massey has an interesting book that touches on this (Space, Place, and Gender), where she points out that time and space are treated as binaries, where time is typically masculine and dynamic and space is feminine and static. Nature (gendered feminine) is spatial, a place, and therefore not a time ("ahistorical and timeless"). Culture, on the other hand, is temporal, dynamic, masculine. It's a very particular rhetoric which begs the "which one?" question.

(While Massey points out this common way of conceiving of time/space and binaries in general [A vs. Not A], she argues that the concept of space needs to be defined on its own merit, distinct from its binary opposite.)

I'm so glad it's come to this head, since I've been making note of these types of differences throughout the piece.

Rhetoric, like the story of the carrier bag, like women's work...never finished, done, complete.

Phallic vs vaginal stories--one prevalent, the other less so

The image of Lady Justice popped into my head as I was reading this, and I was particularly thinking about her blindfold and how it's meant to represent impartiality, the philosphical ideal that "justice should be applied "without regard to wealth, power, or other status." Upon looking at her Wikipedia page, I discovered that Lady Justice did not originally wear a blindfold because her "maidenly form" guaranteed her impartiality. If we're "toggling" between rhetoric and philosophy here, then it must also be argued that we're "toggling" between the feminine and the masculine. And If sex/gender was once what qualified someone to be impartial, how does this complicate the idea of virtue/training someone to be virtuous? How does it complicate our understanding of what the humanities do/can do? How does it help us work at/through what/who was/is/could be considered human?

I read this as: Reason = primary = (hu)man/masculine Rhetoric = other = woman/feminine

To be a woman is to be other. To be other is to be an abomination and, therefore, not human.

ok that is very surprising

Why would this happen?

She is well-respected within the mead hall and in return respects the men of the hall

Wealhtheow portrays the role of a traditional Anglo-Saxon woman at the time. Wealhtheow is first introduced to the audience, she immediately falls into her role as peaceful greeter and cocktail waitress. The author then reinforces that she is a member of the weaker gender by directing Wealhtheow to her proper position behind the king. When the queen is not serving drinks or greeting the hall guests, she may usually be found obediently following Hrothgar throughout the mead hall and "waiting for hope-news".

that's not okay

Austen emphasizes gender stereotypes in this section by highlighting the different expectations of the Parker's sons versus daughters and emphasizing Mrs Parker's submissive nature through her decision to give up the garden in their old house and submit to her husband's love of Sanditon.

Paine's vision for a new government presumes the participation of white men, not women, African Americans, or Native Americans.

Paine is appealing here to his reader's sense of independence and manhood. What might this indicate about eighteenth-century ideas about gender roles?

Paine assumes here that his reader is male, and associates an openness of thought with being "manly."

Paine is using "man" to refer to all of humanity. It is important to remember, however, that women were excluded from formal participation in politics as citizens. They could not vote. Neither could most African-Americans and Native Americans.

Paine is using "man" to refer to all of humanity. It is important to remember, however, that women were excluded from formal participation in politics as citizens. They could not vote. Neither could most African-Americans and Native Americans.

Wycombe District Council have got this wring. Gender ius NOT a protected characteristic under the Equality Act 2010, sex is.

According to the Equality and Human Rights Commission:

'Gender’ refers to socially constructed roles of women and men and/or an individual’s conception of their identity. The term is often used interchangeably with ‘sex’, partly in recognition that much of the inequality between women and men is driven by underlying social and power structures rather than by biological sex. Although the Equality Act protects people from discrimination because of their sex, other UK legislation (such as the regulations requiring employers to publish their gender pay gap) refers to gender. This may cause confusion in some circumstances.

Language and the meaning of words are important and proper understanding of these terms is vital so that staff and the public are aware of what rights they have and what your Public Sector Equality Duty is.

Mis-stating the protected characteristics under the Act cannot give a good impression to the public and it can only reflect poorly on the organisation. Any confusion or inconsistency over meaning of undefined terms may prevent people from accessing their rights under the law.

This is one of the major problems in how so many approach this whole issue weather as a topic or in deciding a course of action for their own child. Furthermore the possibility of that happiness now rests on either on secrecy and passing or as is more often the case today it rests on the cooperation and orchestration of a comprehensive enough segment of the total people with whom your child is interacting to support this transition. What if we did that for gay kids. How much different would things be if tital 9 applied to all gender nonconforming kids even those who identified as gay? What if 12 states didn't have laws against speaking positively about gay as an identity in schools. What if parents where expected to do the work to insure that a self identified gay student was provided a social network for similarly identified adults and young people. And for just about any teen how might life be different emotionally speaking if we had been chemically castrated during our teen years. What if gay kids had the same wealth of support materials - public discourse etc. The reaason they don't is because we can not deal with their difference and we can not deal with it being about their sexual desire because we are unnerved by a the fact that children can identify and feel and act on sexual interests at a very young age. Gay kids know this and that is a big hurdle to comming out. I wished so much to have a boyfirend then I felt I could come out because it wouldn't mean telling my parents that I think about boys in a sexual way but I love this boy and won't deny him to anyone. No sad to say as was noted when oposition was initially raised amoung APA members over the introduction of GID to the DSM when they stated that it may just be that gay is a normal healthy worthy course of human development that as part of that process involves being in some way emotionally maimed by which they meant that there are certain painfull encounters with being different than ones own parents and most people in your community that gay people by dfinitioon must edure and untill society changes being gay is known to be a bad undesirable thing by children at a tremendously young age. So to be and develop as a person who is homosexual is not going to happen without certain paiuns and obsticles that others can easily avoid and mostly do.

Why are these roles gendered, the man always dissembling, the woman assisting?

Sexual Behavior

Here, Orlando is being interrogated by a figurative manifestation of the spirit of the age while she trying to write. The figure questions her writing and the appropriability of writing about things that go against the accepted thoughts and opinions of the time period. Once the figure realizes that she has a husband, it leaves her alone. This section of the Chapter is essentially calling attention to how, although she is now married, Orlando still feels the same when it comes to her writing. She questions what the age would approve of her marriage and, in the end, decides that she does not feel the need to submit to the standards of the age. This idea can be closely associated with the theme of identity and gender because we see that Orlando is trying to navigate through her role as a married woman at the time. I find this passage to be interesting because in the beginning of Chapter 5, Orlando felt a strong pressure to conform to the standards of the age which resulted in buying a marriage ring for herself. But in this Chapter, she no longer feels pressured to adhere to those standards.

I found this to be interesting because the subject of love is said to be a feminine topic. Action related literature is seen as masculine. I thought it was ironic because most of Orlando's life was spent thinking about love and pining over a heartbreak, a well as feeling the pressure to get married. I think the tie between the gender female and literature about love is proven by Orlando's need to get married(tingling finger). I also think there's reason to say that Orlando had perhaps always had feminine qualities since she had always thought about love and perhaps didn't write about it since she was a male(?)

I find it interesting how something so little like a ring, could symbolize a whole concept such as marriage. Even so that without it, one feels that they have no proof that they're married..like Orlando. This relates to a theme of identity/gender. For a woman to be classified as "married" she needs proof, and for a ring, a female accessory to symbolize so is an example of how "the clothes wear us, we don't wear them" saying--goes back to the question of whether gender determines identity or the other way around.

Summary of Damore's claims.

The power of transactivists.

The belief that sexism is at the root of fascism, although well founded, causes hyperactivists to censor scientists.

Orsino is okay with Viola's cross dressing in the past and he accepts her. He tells her that she can change her clothing and stop hiding. Shakespeare uses imagery and talks about her clothing. He refers to the clothing as "weeds" which offers a unique view on the idea of someone changing their physical appearance. This goes along with the theme of gender and goes to show that even in successfully getting Orsino, Viola is still defined by her gender.

-Brian, Daniel, Douglas

strategy to diminish gender bias in the peer review process. Suggesting female and young scientist when a male reviewer declines invitation to review.

'An lá nach bhféadfaim/bean o bhréagadh/nil an báire liom' (i)

The epigraph in the book's beginning directs our attention towards the kind of image of woman we might encounter in the text. It means 'the day I can't entice a woman, I am defeated', and is attributed to 'some poet.'

Like the book itself on a miniature scale, the epilogue is an act of selection, that speaks to a certain agenda on the part of the collector.

Here, an idea of female as passive object and the male as questing subject trains our attention on how these roles feature in the songs.

... Or not. It's just as likely, if not more likely, to be biological. Unless there has also been a sex-specific bias in autism diagnosis, it could just as easily be argued that men's autistic personalities cause this effect

The idea of educating students on their own rights is interesting when considering the unequal rights of individuals of different race, class, and gender. While students may come to know their own democratic rights as upper class white males of the time, they might fail to gain exposure to the lack of rights of others around them. This most likely perpetuated a system of inequality in which the most educated elite who likely assumed powerful roles were allowed to continue institutional discrimination. However, it is very possible that if there were progressive professors in the University at the time that may have been honorable enough to teach students about the universal rights of all humans.

Within the highlighted excerpt, I want to focus on the masculine articles of "he" and "his" as they depict the forms of gender discrimination and inequality that were present within the University prior to 1920. Preceding 1920, women were not legally allowed to enroll within publicly funded professional and graduate schools. Consequently, following 1920 and the legislation which allowed female enrollment, the University exercised forms of gender discrimination within its application process, thus illustrating its masculine roots. However, following a law-suit accusing the University of its discrimination, it was determined that the school could no longer exercise any forms of discrimination, "with respect to race, color, religion, national origin, or sex." Therefore, as a result of such legislation, female students now consist of 55% of the student population thus inviting the revision of masculine pronouns within the Rockfish Gap Report, thus illustrating the University's progress toward gender equality.

This is also interesting for a modern reader in the discussion of what makes a young man act "manly" or not, bringing up, again, a discrepancy in modernity, but now this difference is between Austen and her contemporary reader.

She works in the fields of both 18th Century Literature, as well as Women's, Gender, and Sexuality studies at Yale University

Good article.

This seems a lot like Woolf. Women have to kill mythologies of women (like the Angel of the House) by writing their myths.

gender issues of identity

gender issues of identity

Looking ahead to Cixous, there will be some interesting overlaps here. In "The Laugh of the Medusa" she attempts to break down the gender binary of "man=A" and "woman=non-A" (castration, mutilation, MEDUSA), to be annotated there...

I had never realized it until now, but she even uses the same earthly metaphors:

This doesn't mean that she's an undifferentiated magma, but that she doesn't lord it over her body or her desire (1533).

Gendered formulation.

This week is offering new ways of thinking about the interconnection of language and gender, with this idea of a neuter language which is unbiased and has no passion and the idea of ambiguous language which is what Woolf argues is the best. In terms of gender, language and terminology are not just masculine or feminine.

This sounds like the reasoning behind the frequent characterization of rhetoric as feminine.

Woolf is so difficult because of her contradictions.She often seems to advocate that there is some essence in women which they haven't been able to discover; but here she seems to suggest a lower-case "truth," in which truth is confined to individual experience. I wonder if the contradictions of her text are part of her mission for "elasticity."

The Bechdel Test. Note the nod to Woolf.

New rhetorical work to undertake.

This is quite a departure from the praise of reason we've encountered from many of the Enlightenment writers. For Woolf, reason stifles imagination, especially women's imagination. Is reason stifling because it has often been defined/used by men, including in their defense of the "phantom" of gender roles?

Discussion Question:

What are the major differences of and consequences for:

Interpretations of masculinity and femininity, defining masculinity and femininity vs. blurring the notions of gender and dissecting the system of a gender binary.

Susan Chira - Editor of News for the New York Times since 2011

https://en.wikipedia.org/wiki/Susan_Chira

Most of Chira's pieces are opinion pieces concerning gender, feminism, and women's rights.

This an is interesting example of how spaces shape rhetoric and knowledge. The way in which religious spaces where arranged and people were situated reflects and reinforces women's inferior position in religious discourse.

Philosophy : male :: rhetoric : female

Sound like specific issues that women would have to deal with as speakers: they can't intimidate their audience by seeming too smart, and I imagine that they received harsh opposition from some audiences (though it's interesting that this opposition isn't discussed as much in here as it was in introductions for Grimke and Douglass last week).

Nietzsche mentions later that we arbitrarily separate things according to gender, but we see him doing that very practice here as he assigns masculine pronouns to individual people and feminine pronouns to nature--which is also something we've seen in a lot of other readings for this class.

Pretty rad that Nietzsche was already dismissing the concept of gender as a construct as early as 1873.

Think about the formal significance here: private letters as public texts. Recalls Foucault but also works within gendered genre conventions.

The Church as a body, a female body=.

One cannot but help of the objectification of women here.

Beyond her conviction, which we have no reason to doubt, that one should avoid these, what other reasons might a female speaker have for positioning herself this way?

This is the most fascinating aspect here, which is not unprecedented. Think of the phrase handmaiden to truth that we earlier ran across. That seems to be at work here.

This is, then, a really interesting end around the prohibition of women speaking.

Note the gendered term here.

A rare urge from an Enlightenment thinker. Note that histrionic is gendered as well.

In this passage and the passages that follow we see Don Quixote assume the helplessness of the "princess" and that he as a knight errant is obligated in his masculinity to save her. This demonstrates DQ's belief in the traditional roles of the woman as helpless and gentle and the man as the strong actor.

The continuation of the move to gender rhetoric/eloquence as feminine.

Hmm. I don't know what to make of this comment, but I would like to highlight that the Greeks, Plato especially, heavily gendered logos and pathos. "Logos" was what all men should strive for, and was considered male. It made one's argument stronger according to the Greeks (as outlined a few lines down). "Pathos" was less respected and, in some cases, avoided in order to make a "stronger" argument. It was gendered female. I think this gendering of logic and emotion can help us understand why it was avoided in the Greek culture. I do like that the author acknowledges the importance of both when it comes to constructing a sound argument.

as previously mentioned, Tiresias lived life both as a man initially, but he was transformed into a women for several years. He makes appearances in many Greek legends and stories, but the one that stands out to many is his role in Oedipus the King. He speaks truths that people often don't want to know (like when Oedipus asks who killed Laius). His prophesies always come true through the actions of others (even as they try to prevent it). Even in the afterlife, he advises Odysseus, which is what is alluded to in the following line: "bring the sailor home from sea." Tiresias experiences a doubleness which allows him to see more.

This line is taken from Hamlet. Ophelia speaks it to Gertrude and Claudius while she grieves (and sings) for the death of her father. This line is interesting to think about in that context, especially when you consider the tragic/unfair fate Shakespeare writes for Ophelia and the larger issue of gender in Hamlet. Does this relate to Lil?

Female that cant be both good at her job and relationship.

Why is the female expected to do this?

University of Wisconsin-Milwaukee LGBT Resource Centre card: declines non-binary gender pronouns

PGP allows students to control their identity

Example of introducing by Preferred Gender Pronoun

blah blah

Here again, the notion isn’t to go beyond stereotypes but to replace one stereotype with another. http://www.theguardian.com/lifeandstyle/2014/nov/19/-sp-barbie-can-be-a-computer-engineer-but-only-with-help-of-a-man

Interesting that the prompt is gender fluidity.

Women have stronger intrinsic motivation, even after grading, than males do.