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The debates at the nexus of migration and gender often focus on the supposedly diverging ideals Muslims and Christians have about gender. Migrant femininities and masculinities are framed in contrast to liberal, Western values and they undermine the efforts for more gender equality in Western societies. Only a few studies have addressed non-Muslim migrants' construction of, and their perceptions of, the femininities and masculinities of others. To fill this gap, we present the findings of a qualitative social research project where 43 young people aged 16 to 29 shared with us their perceptions regarding gender ideals. In our analysis, we utilize theories developed within women's studies and critical men and masculinities scholarship and adopt an intersectional lens to investigate how young first- and second-generation migrants in Berlin with roots in different world regions imagine their own and others' ideals of masculinity and femininity. Like non-migrant youth, our research participants want their life partnerships to be based on gender equality. Contrary to this, their ideals of femininity and masculinity embrace traditional gender roles, and they mirror the racialized relations in German society. We do not argue that the migrant youth's gender ideals are significantly shaped by their ethnic or religious belonging, and thus they do differ from those of non-migrant youth. However, racial othering is relevant for these migrants' images of their life partners and should be taken under consideration while designing specific policies aimed at increasing levels of gender equality in multi-diverse societies.

This study explores South Korean kindergarteners’ drawings on gender ideals in order to understand how they perceive the ideal man and woman with respect to gender. The data were collected based on drawings and interviews of 189 children aged 5–6 years in South Korea. The researchers identified themes using qualitative content analysis. Overall, the results showed that South Korean kindergarteners exhibited gender-stereotyped perceptions of occupations, appearances, roles/values, and visual features in their human figure drawings. Gender ideals were also influenced by pop culture. Additionally, this study found that some children possess gender ideals that are gender-neutral and prosocial rather than stereotypical. The significance of this study lies in gaining deeper understanding of young children’s gender development and in providing approaches for early childhood educators to promote views of gender diversity.

How does contemporary science contribute to our understanding about what it means to be women or men? What are the social implications of scientific claims about differences between \"male\" and \"female\" brains, hormones, and genes? How does culture influence scientific and medical research and its findings about human sexuality, especially so-called normal and deviant desires and behaviors? Gender and the Science of Difference examines how contemporary science shapes and is shaped by gender ideals and images. Prior scholarship has illustrated how past cultures of science were infused with patriarchal norms and values that influenced the kinds of research that was conducted and the interpretation of findings about differences between men and women. This interdisciplinary volume presents empirical inquiries into today's science, including examples of gendered scientific inquiry and medical interventions and research. It analyzes how scientific and medical knowledge produces gender norms through an emphasis on sex differences, and includes both U.S. and non-U.S. cases and examples.

This article brings forward a psychoanalytic reading of the recent abuse scandals in women’s gymnastics. By taking into consideration wider psychoanalytic literature on sport as well as gymnastics’ historical development, this structural analysis of systemic abuse focusses on two overarching questions: firstly, what is the libidinal economy of perfectionism underlying the sport, and secondly, what is the role of sexual difference and gender ideals within this economy? The paper argues that women’s gymnastics, as a sport which aims at performing perfected femininity, is submitted to deeply patriarchal structures of gendered oppression and subordination.

Fairy tale literature can be identified as didactic, as it shares moralistic and educational ideals through its characters and themes. Intending to instruct, fairy tales relate specific moralistic concepts, indicating accepted and unaccepted conduct. Researchers have postulated the correlation between a fairy tale and its social context, considering that these tales include contrived elements specific to the societal structure from which they originate. Specific to this research is the connection between a fairy tale and the gendered ideals held within the society as noted in Grimm Brothers' Briar Rose. The version analysed in this article is the Collins Classics collection of the Grimm Brothers' tales, which was published in 2013. This tale reflects content which perpetuates and supports the patriarchal expectations of the 19th-century Germany. The Grimm Brothers' treatment of the princess, 13th fairy and prince reinforce gender-specific roles for men and women. The rewards and punishments earned by the characters mould not only their behaviours, but also potentially the behaviours of the 19th-century readers. This article analyses the behavioural consequences faced by the characters in Briar Rose, with particular consideration of how these responses convey gender ideals to the readers, and how these influence their own subsequent behaviour and expectations.

Aus dem direkten Vergleich der beiden möglichen Leseweisen lässt sich ein Fazit formulieren. Die Technik der „Doppelkodierung“ (R. Feldmeier) zeigt sich darin, dass Lk 18,1–8 eine Alltagsepisode mit einem Moment des spöttelnden, vielleicht sogar stumpfen Humors erzählt und dabei eine Semantik benutzt, die auch in den Schriften Israels beheimatet ist. Auch wenn die „jüdische“ Denkwelt der Weisheitsliteratur in Lk 18,1–8 auf den ersten Blick keine Rolle zu spielen scheint, so wird sie dann für die Folgeszene in Lk 18,9–14 relevant. Lk 18,1–8 ist keine Relecture der Weisheitsliteratur, sondern mutet mehr wie eine Hommage an. Es klingt hier sprachlich bereits etwas an, das erst in der nächsten Perikope inhaltlich sichtbar verarbeitet wird. M.E. handelt es sich bei dieser Technik nicht um ein Zufallsprodukt, sondern um eine bewusste Entscheidung. Lukas ging so souverän mit den Schriften um, dass er sie kreativ mit hellenistisch anmutenden Erzähletappen verschmelzen konnte. Ebenso zeigt sich, dass er in den Schriften nicht nur Dekoration sah, sondern mit Hilfe der Frömmigkeitskritik arbeitete, um daraus für die Völkerwelt geöffnete, „jüdische“ Ideen über Gerechtigkeit und Glaubenspraxis entstehen zu lassen. Vor dem Hintergrund der Lektüre zeigt sich eine Unsicherheit, ob die Kategorien „Judenchrist“ und „Heidenchrist“ bei Lukas wirklich funktionieren.

Fairy tale literature can be identified as didactic, as it shares moralistic and educational ideals through its characters and themes. Intending to instruct, fairy tales relate specific moralistic concepts, indicating accepted and unaccepted conduct. Researchers have postulated the correlation between a fairy tale and its social context, considering that these tales include contrived elements specific to the societal structure from which they originate. Specific to this research is the connection between a fairy tale and the gendered ideals held within the society as noted in Grimm Brothers' Briar Rose. The version analysed in this article is the Collins Classics collection of the Grimm Brothers' tales, which was published in 2013. This tale reflects content which perpetuates and supports the patriarchal expectations of the 19th-century Germany. The Grimm Brothers' treatment of the princess, 13th fairy and prince reinforce gender-specific roles for men and women. The rewards and punishments earned by the characters mould not only their behaviours, but also potentially the behaviours of the 19th-century readers. This article analyses the behavioural consequences faced by the characters in Briar Rose, with particular consideration of how these responses convey gender ideals to the readers, and how these influence their own subsequent behaviour and expectations.

Moving into a senior boys' dorm at a co-ed New England preparatory school, I soon noticed vast behavioral differences among the students that I found hard to understand. In an environment of ivy-covered buildings, institutional goals of excellence and aspirations to Ivy League colleges, I observed that many girls worked themselves into a state of sleep deprivation and despair during exam period while the boys remained seemingly unconcerned and relaxed. I noticed that the girls felt the pressure to be “cute” and “perfect”, while the boys felt pressure to be “bad ass” and the “best at everything.” I learned that the boys thought that “it would suck” to be a girl and that one third of the girls would be male if given the chance. I noticed class and ethnic differences in how the students seemed to display their masculinity and femininity. From my vantage point of sitting in the back of the football and field-hockey buses, touring dorm rooms, listening to the words they used to describe each others' looks and sexuality, and listening to them discussing their academic and social pressures, competition, rumors, backstabbing, sex, and partying, I discovered that these boys and girls shared similar values, needs, and desires. Caught in the crossfire between cultural and institutional values of individuality, hierarchy and success, class and racial/ethnic differences, and society's expectations for gender appropriate behavior, these students faced conflicting pressures that affected both their social and academic success. This work provides insight into the costs of privilege as well as class, ethnic, and individual differences in the performance of gender. It reveals how the adolescent culture of this powerful group reflects and perpetuates larger cultural, institutional, class and ethnic values, gender ideals, and power structures, and ultimately exposes the underpinnings of the American character.

This chapter studies the recent resurgence of children's arja theater troupes in Bali (arja anak-anak, arja remaja). It extends our analysis to encompass the pedagogical landscape of arja remaja, revealing an embodied process that is marked by both intimacy and initiative, throughout which revered female performers sculpt and prod the young voices and bodies of their aspiring student artists. The chapter then emphasizes that the embodiment of gender in these ensembles has the “potential to disrupt the...endurance of conventional gender ideals as iterated and reinforced by Indonesian national and Balinese local ideologies.” Such ideologies have traditionally sustained male authority while muting female voices in the public sphere. The chapter argues that arja's pedagogical process works against this dynamic by privileging female voices and exposing students to a wide range of “possible expressions of the feminine [while facilitating] the safe exploration of these roles.” This affords young Balinese women the opportunity to experiment with alternate relationships between voice, body, and social space.

Aims to provide information as to whether sexual orientation affects congruence between perceptions of self and same-sex ideals, and furthermore, whether homosexual males and females have less of a tendency to sex type their perceptions as compared to their heterosexual counterparts. (JLN)