Gender   59434

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Why Women Don't Code - Quillette
oh look, another darmore apologist with a bad take who doesn't understand the effects of culture/socialization on gendered outcomes!
programming  via:popular  sexism  gender  james_darmore  bad_takes  Stuart_Reges  a:Stuart_Reges 
3 days ago by cglinka
How I Broke, and Botched, the Brandon Teena Story | Village Voice
The regrets of the person who wrote the story, which wound up being the inspiration for the movie "Boys Don't Cry."

What we've learned about trans people has changed much over the years. It's good when people recognize the change.
gender  media  culture  glbt  transgender  crime  violence  toread 
3 days ago by moose
Dying and Rising Gods - Dictionary definition of Dying and Rising Gods | Encyclopedia.com: FREE online dictionary
https://en.wikipedia.org/wiki/Dying-and-rising_deity
While the concept of a "dying-and-rising god" has a longer history, it was significantly advocated by Frazer's Golden Bough (1906–1914). At first received very favourably, the idea was attacked by Roland de Vaux in 1933, and was the subject of controversial debate over the following decades.[31] One of the leading scholars in the deconstruction of Frazer's "dying-and-rising god" category was Jonathan Z. Smith, whose 1969 dissertation discusses Frazer's Golden Bough,[32] and who in Mircea Eliade's 1987 Encyclopedia of religion wrote the "Dying and rising gods" entry, where he dismisses the category as "largely a misnomer based on imaginative reconstructions and exceedingly late or highly ambiguous texts", suggesting a more detailed categorisation into "dying gods" and "disappearing gods", arguing that before Christianity, the two categories were distinct and gods who "died" did not return, and those who returned never truly "died".[33][34] Smith gave a more detailed account of his views specifically on the question of parallels to Christianity in Drudgery Divine (1990).[35] Smith's 1987 article was widely received, and during the 1990s, scholarly consensus seemed to shift towards his rejection of the concept as oversimplified, although it continued to be invoked by scholars writing about Ancient Near Eastern mythology.[36] As of 2009, the Encyclopedia of Psychology and Religion summarizes the current scholarly consensus as ambiguous, with some scholars rejecting Frazer's "broad universalist category" preferring to emphasize the differences between the various traditions, while others continue to view the category as applicable.[9] Gerald O'Collins states that surface-level application of analogous symbolism is a case of parallelomania which exaggerate the importance of trifling resemblances, long abandoned by mainstream scholars.[37]

Beginning with an overview of the Athenian ritual of growing and withering herb gardens at the Adonis festival, in his book The Gardens of Adonis Marcel Detienne suggests that rather than being a stand-in for crops in general (and therefore the cycle of death and rebirth), these herbs (and Adonis) were part of a complex of associations in the Greek mind that centered on spices.[38] These associations included seduction, trickery, gourmandizing, and the anxieties of childbirth.[39] From his point of view, Adonis's death is only one datum among the many that must be used to analyze the festival, the myth, and the god.[39][40]
wiki  reference  myth  ritual  religion  christianity  theos  conquest-empire  intricacy  contrarianism  error  gavisti  culture  europe  mediterranean  history  iron-age  the-classics  MENA  leadership  government  gender  sex  cycles  death  mystic  multi  sexuality  food  correlation 
3 days ago by nhaliday
Sex, Temptation, and the Gay Christian: What Chastity Demands - Mere Orthodoxy | Christianity, Politics, and Culture
I take ‘neo-traditionalists’ to be interested in an ‘untangling maneuver’: we want to distinguish the terminology of ‘gay’ and from the moral content of sexual desires, to help individuals who do experience same-sex sexual attractions to discover, name, and love the goods within their lives as God sees them. ... The deep affection of an adult brother for his sister must be bounded and pervaded by chastity, precisely because—however unlikely, and however repugnant—the involuntary and even unwelcome emergence of sexual desires in such a realm is not unknown. The duties of chastity and its handmaid modesty require remaining alive toward such a possibility. They require a fearful reverence within one’s love for another which does not fixate upon the emergence of such possibilities, but recognizes their power.
...
The combination of ‘needs’ and contraceptive use combine to transfigure chastity through destroying the environmental conditions in which the virtue is naturally (and therefore gracefully) engendered. Burk observes, rightly, that Paul suggests couple’s should only abstain from marital sex. But what for Paul is an admonition to not abstain too long should be for us an admonition to abstain for a short season, so as to prove within our marriages that we have the continence required to establish the gift of our sexuality to our spouse as a gift. Offering one’s body as a gift to one’s spouse in freedom depends upon the prior recognition that one’s body is a gift to be offered. But God’s gift of the body to us comes within limits: our liberty to alter it can only consign us to unfreedom. ... for the male and female to unite themselves in freedom, they must recognize and delight in the pre-existing gift of their own reproductive powers and the inherently procreative form of the sexual act. God has given us the form in which chastity takes marital shape: the entire artifice of bodily life impels us to pursue it through imposing upon us naturally short seasons of abstinence, unless we renounce them through the artifice of contraception so we can fulfill our ‘sexual needs.’ Burk thinks that it is enough for marriages to stand “squarely against the spirit of the age” by retaining a general openness to children, despite taking hormones specifically designed to prevent them. How this inherent contradiction can be explained, I have yet to hear. If one is worried about the bifurcation of the personal and the biological, of the will from the body—as one should be—it is impossible to denounce doing so with any meaningful moral authority while preserving the rupture for the sake of those married couples in our pews.
...
The perfection of Christ’s human life through his temptation by created goods includes and represents our own temptations to evils. We are free to meet even those non-voluntary desires with renunciation and not repentance, precisely because Christ’s experience reveals to us that not all temptations arise from and within our own sin. Christ’s temptation announces in practice the moral salience of the distinction between an intention and a desire, which Christ had himself proclaimed in the Sermon on the Mount.
...
As long as disorder exist in the world around us, we shall at least be tempted to allow it to arise within us. The pure in heart see God within the man Jesus’s vulnerability in the Garden because they, too, know the deep humanity of wanting to enjoy goods that they are tasked with renouncing. The mature in the faith experience this form of temptation precisely because of their sanctity, not its absence. We pray to be kept from it, because in doing so we learn the humility that prepares us for it. But this sanctity can be reached only if within the fallen chaos of our desires we discover not simply corruptions that we renounce but also goods we can delight in. All that will remain, after all, of us are those dimensions that are swept up into Christ’s life. Yet this will include all manner of ways in which our lives have been indelibly and permanently marked by the sins and disorders of the flesh. We might say, in fact, that where we meant our lives for evil, God yet found within them good—because He found within our sinfulness His victorious life, having included our lives already within His own.
...
In one sense, I take gay Christians as trying to steal the meaning of the word back: to mark a certain kind of vivacity of life, of abundance, of joy within a profound intimacy of friendship and a stable set of ‘attractions’ to their same same, which removes the ‘pride’ in those attractions that raises its fist against God. Why should not Christians today stand in the long line of their forebearers who have said no to the world, but in so doing found within it a Yes that is more potent and powerful—and taken over its own language to name it?
Christianity  children  body  birthcontrol  contraception  WesleyHill  sex  sexuality  love  identity  gender 
4 days ago by phillip.e.johnston
Where a Taboo Is Leading to the Deaths of Young Girls
“If a woman goes inside the family’s home during her period, three things will happen,” explained a farmer named Runcho. “A tiger will come; the house will catch on fire; and the head of the house will get sick.”

Mr. Runcho spoke without any doubt or flourish. When asked if he had ever seen a tiger in his village, he smiled and didn’t answer yes or no, but then told a long story about how, maybe 10 years ago, he accidentally brushed up against his daughter when she was menstruating and lost his sight for several days.

“It was a nightmare,” he said...

When I asked Mr. Runcho if he would like to sleep in the crawl space, he laughed. “Why should I?” he said. “It’s for women!”
nepal  gender  health  religion  sexism  equality 
4 days ago by iamfantastikate
Cisgender - Wikipedia
Etymology and terminology
German sexologist Volkmar Sigusch used the neologism cissexual (zissexuell in German) in a peer-reviewed publication. In his 1998 essay "The Neosexual Revolution", he cites his two-part 1991 article "Die Transsexuellen und unser nosomorpher Blick" ("Transsexuals and our nosomorphic view") as the origin of the term.[4] He also used the term in the title of a 1995 article, "Transsexueller Wunsch und zissexuelle Abwehr" (or: "Transsexual desire and cissexual defense").[5]

Cisgender has its origin in the Latin-derived prefix cis-, meaning "on this side of", which means the opposite of trans-, meaning "across from" or "on the other side of". This usage can be seen in the cis–trans distinction in chemistry, the cis–trans or complementation test in genetics, in Ciscaucasia (from the Russian perspective), in the ancient Roman term Cisalpine Gaul (i.e., "Gaul on this side of the Alps"), and more recently, Cisjordan, as distinguished from Transjordan. In the case of gender, cis- describes the alignment of gender identity with assigned sex.[6]

Sociologists Kristen Schilt and Laurel Westbrook define cisgender as a label for "individuals who have a match between the gender they were assigned at birth, their bodies, and their personal identity".[2] A number of derivatives of the terms cisgender and cissexual include cis male for "male assigned male at birth", cis female for "female assigned female at birth", analogously cis man and cis woman,[7] and cissexism and cissexual assumption.[8] In addition, one study published in the Journal of the International AIDS Society used the term cisnormativity, akin to sexual diversity studies' heteronormativity.[9][10] A related adjective is gender-normative because, as Eli R. Green writes, "'cisgendered' is used [instead of the more popular 'gender normative'] to refer to people who do not identify with a gender diverse experience, without enforcing existence of a normative gender expression".[11] In this way, cisgender is preferable because, unlike the term gender-normative, it does not imply that transgender identities are abnormal.
gender  language  gay 
4 days ago by craniac

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