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Using phenomenological methodology, the authors explored the experiences of 11 men in a master's‐level counseling program. Participants described the challenges and advantages of being a minority in number, being in a relational environment, and having an awareness of a patriarchal system. These findings suggest the importance of counselor educator awareness of the unique barriers male students face.

Sociologists study social inequality in all aspects of life, both locally and across the globe. Yet, they seldom examine their own house. The time has come for sociologists to take a hard look in the mirror, to be reflexive about how social inequality operates within our departments, within our professional organizations, and within our discipline. Race, gender, class, and sexual orientation, for example, matter in society as well as in our discipline. It could not be otherwise, as we, sociologists, carry the imprint of the social. Consciously and unconsciously, through our actions and inactions, we reproduce social inequalities in sociology despite our collective support for diversity and inclusion. This special section follows the town hall plenary at the 2016 American Sociological Association meetings in Seattle, Washington, calling for extended discussion and debate regarding the multiple ways in which social cleavages are reproduced in sociology. The contributors offer their thoughts on the most important issues currently facing sociology and what needs to happen moving forward. Los sociólogos estudian la desigualdad social en todos los aspectos de vida, tanto localmente como a nivel mundial. A pesar de todo, raramente examinan su casa propia. Ha llegado el momento para sociólogos de mirarse en el espejo, ser reflexivo sobre la desigualdad dentro de nuestros departamentos, dentro de nuestras organizaciones profesionales, y dentro de nuestra disciplina. Raza, género, clase y orientación sexual, por ejemplo, son un problema en la sociedad así como en nuestra disciplina. No podría ser de otra manera ya que nosotros, sociólogos, llevamos la huella social. Consciente e inconscientemente, a través de nuestras acciones e inacciones, reproducimos desigualdades sociales en sociología a pesar de nuestro respaldo colectivo a la diversidad y a la inclusión. Este caso específico sigue el plenario de reuniones en la 2016 Asociación Americana de Sociológica en Seattle, WA, que pide o convoca a debatir y discutir sobre las múltiples formas en que se reproducen las divisiones sociales en sociología. Los colaboradores (ponentes) ofrecen sus reflexiones sobre los asuntos más importantes que está afrontando actualmente la sociología y lo que debe suceder en el futuro.

This conceptual paper addresses the nature of white male privilege within school administration and how that privilege, through an examination and clarification of equity as justice, can be checked, interrogated and possibly moderated by a reflection on the spiritual nature of leading for democratic change.

This article explores how literary representations of African motherhood demystify oppressive patriarchal assumptions that have marginalised women whilst promoting male privilege. This study’s objective is to challenge patriarchal values that continue to damage and undermine many African women’s position and status in society. This is critical in order to address gender injustice and make a claim for African women’s rights to respectful, dignified and fulfilling lives as full members of society. An interpretive content analysis of Lauretta Ngcobo’s And They Didn’t Die and Tsitsi Dangarembga’s Nervous Conditions has been adopted. African feminist theory provided the interpretive framework for analysing the selected texts. In sharp contrast to patriarchal assumptions of women as inferior to men, this research indicates many African women performing critical roles that ensure family survival with little to no help from men. Depictions of African mothers’ sacrifice and struggles to safeguard the interests of the families contrast the irresponsible behaviours and failures associated with fatherhood in the texts studied. Given the important contributions of women to improving quality of life, the study recommends the need for transformation of oppressive patriarchal values that undermine women to create a more equitable society.

The history of footbinding is full of contradictions and unexpected turns. The practice originated in the dance culture of China's medieval court and spread to gentry families, brothels, maid's quarters, and peasant households. Conventional views of footbinding as patriarchal oppression often neglect its complex history and the incentives of the women involved. This revisionist history, elegantly written and meticulously researched, presents a fascinating new picture of the practice from its beginnings in the tenth century to its demise in the twentieth century. Neither condemning nor defending foot-binding, Dorothy Ko debunks many myths and misconceptions about its origins, development, and eventual end, exploring in the process the entanglements of male power and female desires during the practice's thousand-year history. Cinderella's Sisters argues that rather than stemming from sexual perversion, men's desire for bound feet was connected to larger concerns such as cultural nostalgia, regional rivalries, and claims of male privilege. Nor were women hapless victims, the author contends. Ko describes how women—those who could afford it—bound their own and their daughters' feet to signal their high status and self-respect. Femininity, like the binding of feet, was associated with bodily labor and domestic work, and properly bound feet and beautifully made shoes both required exquisite skills and technical knowledge passed from generation to generation. Throughout her narrative, Ko deftly wields methods of social history, literary criticism, material culture studies, and the history of the body and fashion to illustrate how a practice that began as embodied lyricism—as a way to live as the poets imagined—ended up being an exercise in excess and folly.

The history of footbinding is full of contradictions and unexpected turns. The practice originated in the dance culture of China's medieval court and spread to gentry families, brothels, maid's quarters, and peasant households. Conventional views of footbinding as patriarchal oppression often neglect its complex history and the incentives of the women involved. This revisionist history, elegantly written and meticulously researched, presents a fascinating new picture of the practice from its beginnings in the tenth century to its demise in the twentieth century. Neither condemning nor defending foot-binding, Dorothy Ko debunks many myths and misconceptions about its origins, development, and eventual end, exploring in the process the entanglements of male power and female desires during the practice's thousand-year history.Cinderella's Sistersargues that rather than stemming from sexual perversion, men's desire for bound feet was connected to larger concerns such as cultural nostalgia, regional rivalries, and claims of male privilege. Nor were women hapless victims, the author contends. Ko describes how women-those who could afford it-bound their own and their daughters' feet to signal their high status and self-respect. Femininity, like the binding of feet, was associated with bodily labor and domestic work, and properly bound feet and beautifully made shoes both required exquisite skills and technical knowledge passed from generation to generation. Throughout her narrative, Ko deftly wields methods of social history, literary criticism, material culture studies, and the history of the body and fashion to illustrate how a practice that began as embodied lyricism-as a way to live as the poets imagined-ended up being an exercise in excess and folly.

This book reconsiders the dominant Western understandings of freedom through the lens of women's real-life experiences of domestic violence, welfare, and Islamic veiling. Nancy Hirschmann argues that the typical approach to freedom found in political philosophy severely reduces the concept's complexity, which is more fully revealed by taking such practical issues into account. Hirschmann begins by arguing that the dominant Western understanding of freedom does not provide a conceptual vocabulary for accurately characterizing women's experiences. Often, free choice is assumed when women are in fact coerced--as when a battered woman who stays with her abuser out of fear or economic necessity is said to make this choice because it must not be so bad--and coercion is assumed when free choices are made--such as when Westerners assume that all veiled women are oppressed, even though many Islamic women view veiling as an important symbol of cultural identity. Understanding the contexts in which choices arise and are made is central to understanding that freedom is socially constructed through systems of power such as patriarchy, capitalism, and race privilege. Social norms, practices, and language set the conditions within which choices are made, determine what options are available, and shape our individual subjectivity, desires, and self-understandings. Attending to the ways in which contexts construct us as \"subjects\" of liberty, Hirschmann argues, provides a firmer empirical and theoretical footing for understanding what freedom means and entails politically, intellectually, and socially.

Although much research has focused on exploring different pedagogies for cultivating students' awareness and competencies, few studies have actually looked into how this can be done to develop their gender awareness by exploring the dynamics of classroom interaction. In this paper, I examine the effects of a method, referred to as 'classic reading instruction,' used in a gender and literature course, via a qualitative interview study. Forty-one male and female student participants from a Taiwanese university were interviewed and five themes were identified in the data. The findings revealed that most participants affirmed the effectiveness of classic reading instruction for raising their awareness about gender. They were also able to extend this to recognize the influences of family education on them and to comment on sexism in society. In addition, both male and female participants recognized the existence of male privilege, their identification with feminism and its relevance to daily life.

Widely regarded as the father of American psychology, William James is by any measure a mammoth presence on the stage of pragmatist philosophy. But despite his indisputable influence on philosophical thinkers of all genders, men remain the movers and shakers in the Jamesian universe—while women exist primarily to support their endeavors and serve their needs. How could the philosophy of William James, a man devoted to Victorian ideals, be used to support feminism? Feminist Interpretations of William James lays out the elements of James's philosophy that are particularly problematic for feminism, offers a novel feminist approach to James's ethical philosophy, and takes up epistemic contestations in and with James's pragmatism. The results are surprising. In short, James's philosophy can prove useful for feminist efforts to challenge sexism and male privilege, in spite of James himself. In this latest installment of the Re-Reading the Canon series, contributors appeal to William James's controversial texts not simply as an exercise in feminist critique but in the service of feminism. Along with the editors, the contributors are Jeremy Carrette, Lorraine Code, Megan Craig, Susan Dieleman, Jacob L. Goodson, Maurice Hamington, Erin McKenna, José Medina, and Charlene Haddock Seigfried.

In the second decade of the twenty-first century, women continue to be dramatically underrepresented in elective office in the United States. Two decades after the much-ballyhooed \"Year of the Woman\" of 1992, the United States ranks below most advanced democracies. Here we revisit a question posed over a decade ago: \"Why do women so rarely serve in midwestern state legislatures?\" Our investigation is framed around three sets of factors: (1) electoral systems, (2) the political opportunity structure, and (3) individual candidates' attributes. Drawing on data from 2010 general election candidates in the upper Midwest, we test for the latter two sets of factors. Our analysis confirms other studies that women are just as likely to be elected as men. However, we found fewer women serve in public office because fewer women are candidates. We conclude with a proposal to integrate research from feminist scholars to unravel probable reasons for this lack of participation.