Danasnji "feminizam"

[KraljicaIzJajca]

https://www.index.hr/vijesti/clanak/per ... 30069.aspx
....

Vrlo težak oblik mentalnog poremećaja.

Kako kod Pernara, tako i kod nekih komentatora ispod članka.

Nikad mi neće biti jasna tvrdnja kako žene fantaziraju biti silovane.

[KraljicaIzJajca]

Cikara et al. (2011) report that viewing sexualized images of women reduced brain activation in areas for mental state attribution, while Vaes et al. (2011) showed that sexualized women are implicitly associated with animals by both male and female perceivers.

Vidi vraga...

Ali đavolje je u prpouštenom detalju

https://onlinelibrary.wiley.com/doi/abs ... 2/ejsp.824

Overall, the present set of studies show that only sexually objectified women are dehumanized by both men and women but for different reasons. Whereas sexual attraction shifts a men's focus of a female target away from her personality onto her body triggering a dehumanization process, women are more inclined to dehumanize their sexually objectified counterparts the more they distance themselves from these sexualized representations of their gender category.

[Bloo]

https://www.index.hr/vijesti/clanak/per ... 30069.aspx
....

Vrlo težak oblik mentalnog poremećaja.

Kako kod Pernara, tako i kod nekih komentatora ispod članka.

Well, takvi žive, rade i djeluju tu oko nas, u javnom prostoru.
Povremeno odjek sličnih razmišljanja mi se učini i na forumu.

[Niemand]

Why Sex-Positive Feminism Is Falling Out of Fashion

Sept. 24, 2021

In her new book, “The Right to Sex: Feminism in the Twenty-First Century,” the philosopher Amia Srinivasan, who is quickly becoming one of the most high-profile feminist thinkers in the English-speaking world, describes teaching Oxford students about second-wave anti-porn activism. She assumes her students, for whom porn is ubiquitous, will “find the anti-porn position prudish and passé.” They do not. Rather, they’re in complete agreement with assertions that could come straight from Andrea Dworkin.

“Could it be that pornography doesn’t merely depict the subordination of women, but actually makes it real? I asked. Yes, they said,” writes Srinivasan. She continues, “Does porn bear responsibility for the objectification of women, for the marginalization of women, for sexual violence against women? Yes, they said, yes to all of it.”

Porn, the students say, provides the script for their sex lives, one that leaves them insecure and alienated. A man in Srinivasan’s class was unsure if sex that was “loving and mutual” was even possible. The women wondered if there was a connection between the lack of attention to female pleasure in so much porn and the lack of pleasure in their lives. “The warnings of the anti-porn feminists seem to have been belatedly realized: Sex for my students is what porn says it is,” writes Srinivasan.

Sex positivity — the idea that feminism should privilege sexual pleasure and fight sexual repression — has dominated feminism for most of my life. It was a reaction to puritanical trends in feminism that ignored the reality of women’s desires.

Some second-wave feminists had treated heterosexual sex — as well as remotely kinky queer sex — as inherently degrading, if not counterrevolutionary, which naturally drove many women away from feminism. (In a 1972 Village Voice essay, Karen Durbin described dropping out of the women’s movement in part because she was “hopelessly heterosexual.”) Sex-positive feminism understood the demand for celibacy or political lesbianism as a dead end, and saw sexual fulfillment as part of political liberation.

But sex positivity now seems to be fading from fashion among younger people, failing to speak to their longings and frustrations just as anti-porn feminism failed to speak to those of an earlier generation. It’s no longer radical, or even really necessary, to proclaim that women take pleasure in sex. If anything, taking pleasure in sex seems, to some, vaguely obligatory. In a July BuzzFeed News article headlined, “These Gen Z Women Think Sex Positivity Is Overrated,” one 23-year-old woman said, “It feels like we were tricked into exploiting ourselves.”

I started noticing the turn away from sex positivity a few years ago, when I wrote about a revival of interest in Dworkin’s work. Since then, there have been growing signs of young women rebelling against a culture that prizes erotic license over empathy and responsibility. (A similar reorientation is happening in other realms; generational battles over free speech are often about whether freedom should take precedence over sensitivity.)

Post #MeToo, feminists have expanded the types of sex that are considered coercive to include not just assault, but situations in which there are significant power differentials. Others are using new terms for what seem like old proclivities. The word “demisexual” refers to those attracted only to people with whom they share an emotional connection. Before the sexual revolution, of course, many people thought that most women were like this. Now an aversion to casual sex has become a bona fide sexual orientation.

In March, Vox’s Rebecca Jennings reported on the spread of the “Cancel Porn” movement on TikTok. “It’s just one facet of a conservatism, for lack of a better term, that’s proliferating on TikTok from rather unlikely sources,” she wrote. “Young, presumably progressive women (for the most part)” who think that what’s sometimes called “choice feminism” caters to “patriarchy and the male gaze.” Jennings quoted the caption to one video: “Liberal feminism telling young klix that hookup culture is liberating, conditioning them to think that if you don’t have extreme kinks at a young age then they’re boring and vanilla, and encouraging them to get into sex work the minute they turn 18.”

Feminism is supposed to ease some of the dissonance between what women want and what they feel they’re supposed to want. Sex-positive feminism was able to do that for women who felt hemmed in by sexual taboos and pressured to deny their own turn-ons. But today it seems less relevant to women who feel brutalized by the expectation that they’ll be open to anything.

It doesn’t have to be this way. In her 1982 essay “Toward a Feminist Sexual Revolution,” Ellen Willis, one of the original sex-positive feminists, decried the way the sexual libertarianism pervasive in the counterculture failed women. She wrote of men who “intensified women’s sexual anxieties by equating repression with the desire for love and commitment, and exalting sex without emotion or attachment as the ideal.”

Somehow, as sex positivity went mainstream and fused with a culture shaped by pornography, attention to emotion got lost. Sex-positive feminism became a cause of some of the same suffering it was meant to remedy. Perhaps now that the old taboos have fallen, we need new ones. Not against sex, but against callousness and cruelty.

https://www.nytimes.com/2021/09/24/opin ... inism.html

Da su to samo pernar i pernari. Na drustvo opcenito kako uticu mediji, tako utice i pornografija. A o feministickim svadjama oko pornografije, prostitucije i cega sve ne:

https://www.wikipedia.org/wiki/Feminist_sex_wars

[KraljicaIzJajca]

Why Sex-Positive Feminism Is Falling Out of Fashion

Autorica je također feministkinja.

Nevjerojatno, slažeš se sa stavom feministkinje

Postoje sukobi LGBTQ grupa u vezi niza tema u kojim su se identificirale feministkinje, seks je u tim grupama nedovoljno istražen.

Otkrila si kotač.

[Bloo]

A o feministickim svadjama oko pornografije, prostitucije i cega sve ne:

Feminizam (svi waves) nisu bili jednoumni pokreti, već su i unutar samog pokreta postojale struje. Naravno sa zadnjim i predzadnjim valom jaliti talasom više je različitih struja, što je normalno.

[Niemand]

Zna se brate sta je feminizam!

Unlike the first wave, second-wave feminism provoked extensive theoretical discussion about the origins of women’s oppression, the nature of gender, and the role of the family. Kate Millett’s Sexual Politics made the best-seller list in 1970, and in it she broadened the term politics to include all “power-structured relationships” and posited that the personal was actually political. Shulamith Firestone, a founder of the New York Radical Feminists, published The Dialectic of Sex in the same year, insisting that love disadvantaged women by creating intimate shackles between them and the men they loved—men who were also their oppressors. One year later, Germaine Greer, an Australian living in London, published The Female Eunuch, in which she argued that the sexual repression of women cuts them off from the creative energy they need to be independent and self-fulfilled.

Any attempt to create a coherent, all-encompassing feminist ideology was doomed. While most could agree on the questions that needed to be asked about the origins of gender distinctions, the nature of power, or the roots of sexual violence, the answers to those questions were bogged down by ideological hairsplitting, name-calling, and mutual recrimination. Even the term liberation could mean different things to different people.

Feminism became a river of competing eddies and currents. “Anarcho-feminists,” who found a larger audience in Europe than in the United States, resurrected Emma Goldman and said that women could not be liberated without dismantling such institutions as the family, private property, and state power. Individualist feminists, calling on libertarian principles of minimal government, broke with most other feminists over the issue of turning to government for solutions to women’s problems. “Amazon feminists” celebrated the mythical female heroine and advocated liberation through physical strength. And separatist feminists, including many lesbian feminists, preached that women could not possibly liberate themselves without at least a period of separation from men.

...

Influenced by the postmodernist movement in the academy, third-wave feminists sought to question, reclaim, and redefine the ideas, words, and media that have transmitted ideas about womanhood, gender, beauty, sexuality, femininity, and masculinity, among other things. There was a decided shift in perceptions of gender, with the notion that there are some characteristics that are strictly male and others that are strictly female giving way to the concept of a gender continuum. From this perspective each person is seen as possessing, expressing, and suppressing the full range of traits that had previously been associated with one gender or the other. For third-wave feminists, therefore, “sexual liberation,” a major goal of second-wave feminism, was expanded to mean a process of first becoming conscious of the ways one’s gender identity and sexuality have been shaped by society and then intentionally constructing (and becoming free to express) one’s authentic gender identity.

...

In expressing their concerns, third-wave feminists actively subverted, co-opted, and played on seemingly sexist images and symbols. This was evident in the double entendre and irony of the language commonly adopted by people in their self-presentations. Slang used derogatorily in most earlier contexts became proud and defiant labels.

...

The third wave was much more inclusive of women and klix of colour than the first or second waves had been. In reaction and opposition to stereotypical images of women as passive, weak, virginal, and faithful, or alternatively as domineering, demanding, slutty, and emasculating, the third wave redefined women and klix as assertive, powerful, and in control of their own sexuality. In popular culture this redefinition gave rise to icons of powerful women that included the singers Madonna, Queen Latifah, and Mary J. Blige, among others, and the women depicted in television series such as Buffy the Vampire Slayer (1997–2003), Sex and the City (1998–2004), and Girlfriends (2000–08).

...


Predictably, third wavers faced critics. Even as the third wave found its voice, some writers were declaring themselves postfeminist and arguing that the movement had lived beyond its usefulness. Meanwhile, established feminists of the earlier generation argued that the issues had not really changed and that the younger women were not adding anything of substance. By about 2000, some writers from inside and outside the movement rushed to declare that the wave had broken. In addition, questions of sexualized behaviour raised debate on whether such things as revealing clothing, designer-label stiletto heels, and amateur pole dancing represented true sexual liberation and gender equality or old oppressions in disguise.

As with any other social or political movement, fissures and disagreements were present in each wave of feminism. The third wave, to an extent almost unimaginable to the members of the first and second waves before it, was plural and multifaceted, comprising people of many gender, ethnic, and class identities, experiences, and interests. As such, its greatest strength, multivocality, was attacked by some as its greatest weakness.

...

Although debated by some, many claim that a fourth wave of feminism began about 2012, with a focus on sexual harassment, body shaming, and rape culture, among other issues. A key component was the use of social media to highlight and address these concerns.

https://www.britannica.com/topic/feminism

Cinici bi rekli da je ono sto vi zovete patrijarhatom vise postovalo zene nego svi vasi feminizmi skupa.

[Bloo]

Jeste, uživajmo u njemu.

[Niemand]

A o feministickim svadjama oko pornografije, prostitucije i cega sve ne:

Feminizam (svi waves) nisu bili jednoumni pokreti, već su i unutar samog pokreta postojale struje. Naravno sa zadnjim i predzadnjim valom jaliti talasom više je različitih struja, što je normalno.

Ja taman posla o tome.

[Bloo]

Feminizam (svi waves) nisu bili jednoumni pokreti, već su i unutar samog pokreta postojale struje. Naravno sa zadnjim i predzadnjim valom jaliti talasom više je različitih struja, što je normalno.

Ja taman posla o tome.

Pa ako religije (da ne kazem vjere) imaju više pravaca, a u njihovoj osnovi je Božanska poruka ljudima, nije iznenađujuće što pokret pokrenut od strane ljudi ima više različitih smjerova.

[Niemand]

Ja taman posla o tome.

Pa ako religije (da ne kazem vjere) imaju više pravaca, a u njihovoj osnovi je Božanska poruka ljudima, nije iznenađujuće što pokret pokrenut od strane ljudi ima više različitih smjerova.

Naravno da nije. Samo sto ja jos nisam naisla na niti jedan iole razuman feminizam (meni licno razuman, jel). I usput, koji je tvoj feminizam? Uvijek se nekako na temi prosto vikalo zna se brate sta je feminizam.

[dale cooper]

Zna se brate sta je feminizam!

Unlike the first wave, second-wave feminism provoked extensive theoretical discussion about the origins of women’s oppression, the nature of gender, and the role of the family. Kate Millett’s Sexual Politics made the best-seller list in 1970, and in it she broadened the term politics to include all “power-structured relationships” and posited that the personal was actually political. Shulamith Firestone, a founder of the New York Radical Feminists, published The Dialectic of Sex in the same year, insisting that love disadvantaged women by creating intimate shackles between them and the men they loved—men who were also their oppressors. One year later, Germaine Greer, an Australian living in London, published The Female Eunuch, in which she argued that the sexual repression of women cuts them off from the creative energy they need to be independent and self-fulfilled.

Any attempt to create a coherent, all-encompassing feminist ideology was doomed. While most could agree on the questions that needed to be asked about the origins of gender distinctions, the nature of power, or the roots of sexual violence, the answers to those questions were bogged down by ideological hairsplitting, name-calling, and mutual recrimination. Even the term liberation could mean different things to different people.

Feminism became a river of competing eddies and currents. “Anarcho-feminists,” who found a larger audience in Europe than in the United States, resurrected Emma Goldman and said that women could not be liberated without dismantling such institutions as the family, private property, and state power. Individualist feminists, calling on libertarian principles of minimal government, broke with most other feminists over the issue of turning to government for solutions to women’s problems. “Amazon feminists” celebrated the mythical female heroine and advocated liberation through physical strength. And separatist feminists, including many lesbian feminists, preached that women could not possibly liberate themselves without at least a period of separation from men.

...

Influenced by the postmodernist movement in the academy, third-wave feminists sought to question, reclaim, and redefine the ideas, words, and media that have transmitted ideas about womanhood, gender, beauty, sexuality, femininity, and masculinity, among other things. There was a decided shift in perceptions of gender, with the notion that there are some characteristics that are strictly male and others that are strictly female giving way to the concept of a gender continuum. From this perspective each person is seen as possessing, expressing, and suppressing the full range of traits that had previously been associated with one gender or the other. For third-wave feminists, therefore, “sexual liberation,” a major goal of second-wave feminism, was expanded to mean a process of first becoming conscious of the ways one’s gender identity and sexuality have been shaped by society and then intentionally constructing (and becoming free to express) one’s authentic gender identity.

...

In expressing their concerns, third-wave feminists actively subverted, co-opted, and played on seemingly sexist images and symbols. This was evident in the double entendre and irony of the language commonly adopted by people in their self-presentations. Slang used derogatorily in most earlier contexts became proud and defiant labels.

...

The third wave was much more inclusive of women and klix of colour than the first or second waves had been. In reaction and opposition to stereotypical images of women as passive, weak, virginal, and faithful, or alternatively as domineering, demanding, slutty, and emasculating, the third wave redefined women and klix as assertive, powerful, and in control of their own sexuality. In popular culture this redefinition gave rise to icons of powerful women that included the singers Madonna, Queen Latifah, and Mary J. Blige, among others, and the women depicted in television series such as Buffy the Vampire Slayer (1997–2003), Sex and the City (1998–2004), and Girlfriends (2000–08).

...


Predictably, third wavers faced critics. Even as the third wave found its voice, some writers were declaring themselves postfeminist and arguing that the movement had lived beyond its usefulness. Meanwhile, established feminists of the earlier generation argued that the issues had not really changed and that the younger women were not adding anything of substance. By about 2000, some writers from inside and outside the movement rushed to declare that the wave had broken. In addition, questions of sexualized behaviour raised debate on whether such things as revealing clothing, designer-label stiletto heels, and amateur pole dancing represented true sexual liberation and gender equality or old oppressions in disguise.

As with any other social or political movement, fissures and disagreements were present in each wave of feminism. The third wave, to an extent almost unimaginable to the members of the first and second waves before it, was plural and multifaceted, comprising people of many gender, ethnic, and class identities, experiences, and interests. As such, its greatest strength, multivocality, was attacked by some as its greatest weakness.

...

Although debated by some, many claim that a fourth wave of feminism began about 2012, with a focus on sexual harassment, body shaming, and rape culture, among other issues. A key component was the use of social media to highlight and address these concerns.

https://www.britannica.com/topic/feminism

Cinici bi rekli da je ono sto vi zovete patrijarhatom vise postovalo zene nego svi vasi feminizmi skupa.

Pa valjda su neki od tih feminizama ucinili nesto i dobro po tebi? Makar prvi i drugi talas, ako vec ne "danasnji" feminizam?

[Niemand]

Crno-bijeli svijet

Pa svaki je imo i nesto dobro. Ali svaki je imao i svoje ludosti, koje nas prate do danas

[KraljicaIzJajca]

Da su babi muda ne bi bila baba.

Ovo je poštapalica koju ne razumijem.

Zašto su muda važna?

[Niemand]

Zasto ako iza danas stavis tacku, forum posta klix?

Ovaj mi post gore objavilo prvo kao prate nas do klix

[hadzinicasa]

A o feministickim svadjama oko pornografije, prostitucije i cega sve ne:

Feminizam (svi waves) nisu bili jednoumni pokreti, već su i unutar samog pokreta postojale struje. Naravno sa zadnjim i predzadnjim valom jaliti talasom više je različitih struja, što je normalno.

Ja preporucivala : Feminists, what were they thinking… niko ni mukajet.

https://www.netflix.com/ba/title/80216844

Bolje koristiti temu za prepucavanja.
Sve je napisano. Dakle ideje s interneta koje se ovdje poturaju kao vlastite i plagijatorstvo me ne zanimaju.
Radije bih razgovarala i cula necije originalno misljenje ili dozivljaj, primjenu ili razmisljanje o feminizmu today. Stvarnim situacijama u kojima se zene (i muskarci) nalaze i sta dozivljavaju.
Ali avaj.

[Bloo]

Pa ako religije (da ne kazem vjere) imaju više pravaca, a u njihovoj osnovi je Božanska poruka ljudima, nije iznenađujuće što pokret pokrenut od strane ljudi ima više različitih smjerova.

Naravno da nije. Samo sto ja jos nisam naisla na niti jedan iole razuman feminizam (meni licno razuman, jel). I usput, koji je tvoj feminizam? Uvijek se nekako na temi prosto vikalo zna se brate sta je feminizam.

Onaj militantni.
Sto se tiče vikanja, ja se sjećam svog insistiranja na feminizmimA...

Pa dobro, neke ideologije nisu za tebe, unatoč istraživanju i detaljnom, objektivnom iščitavanju radova, pamfleta itd.
Što naravno te ne treba priječiti da uživaš u nekim pozitivnim tekovinama istog.

[saint_mirad]

Da su babi muda ne bi bila baba.

Ovo je poštapalica koju ne razumijem.

Zašto su muda važna?

jer te muda prave dedom. drugi gameti.

[Bloo]

Zasto ako iza danas stavis tacku, forum posta klix?

Ovaj mi post gore objavilo prvo kao prate nas do klix

Jer ti to tretira kao link/domenu tj, web stranicu od DANAS (imas novine u Srbiji i neki portal naš), a koji se ne može objaviti kao link na forumu isto kao i npr. D E P O

[hadzinicasa]

Zasto ako iza danas stavis tacku, forum posta klix?

Ovaj mi post gore objavilo prvo kao prate nas do klix

Jer ti to tretira kao link/domenu tj, web stranicu od DANAS (imas novine u Srbiji i neki portal naš), a koji se ne može objaviti kao link na forumu isto kao i npr. D E P O

E fala
Rek‘o do mene je..

[Niemand]

Naravno da nije. Samo sto ja jos nisam naisla na niti jedan iole razuman feminizam (meni licno razuman, jel). I usput, koji je tvoj feminizam? Uvijek se nekako na temi prosto vikalo zna se brate sta je feminizam.

Onaj militantni.
Sto se tiče vikanja, ja se sjećam svog insistiranja na feminizmimA...

Pa dobro, neke ideologije nisu za tebe, unatoč istraživanju i detaljnom, objektivnom iščitavanju radova, pamfleta itd.
Što naravno te ne treba priječiti da uživaš u nekim pozitivnim tekovinama istog.

Ne znam koji je tvoj jer haman da su svi ponekad militantni

Nego, na stranu razliciti stavovi, to je sve normalno, ali toliko se puta ponovilo kako zene koje nisu feministice zapravo samo ni ne znaju jadnice sta je feminizam, eto, nepismeno, neobrazovano (strasno, zalosno!), a na samo pitanje pa dobro eto, sta je feminizam?, odgovor je bio kako se zna brate sta je feminizam! ovo su gluposti sa interneta!

Mozda se napokon shvati da se moze i citati feministicka teorija pa opet ne biti feministica. Jer nije stvar pukog neznanja kako se to uvijek etiketira.

A pozitivne tekovine feminizma, poput skolovanja, rada i sl., to je bilo moguce i npr u socijalizmu. Medjutim, i kad je rijec o socijalizmu i kad je rijec o feminizmu, ne moze se samo zbog tih pozitivnih tekovina ignorisati da imaju i neke druge tekovine. Niti to znaci da se istinski pozitivne tekovine trebaju odbaciti.

[KraljicaIzJajca]

Da su babi muda ne bi bila baba.

Ovo je poštapalica koju ne razumijem.

Zašto su muda važna?

jer te muda prave dedom. drugi gameti.

Da je dedi vagina bio bi baba.

Malo počnite dobacivati ovako, dosadilo slušati prvu.

[S4mpion]

Feminizam je beskoristan, evo, živimo u vremenu kad apsolutno ništa dobro od feminizma ne može dobiti prosječna žena.

Feminizam je nešto k'o nevladina organizacija, dobro mjesto za ubit' keš nabrzinu i steći neku moć, dok komšinicu muž i dalje odvaljuje od batina svaki dan.

[Hakiz]

jer te muda prave dedom. drugi gameti.

Da je dedi vagina bio bi baba.

Malo počnite dobacivati ovako, dosadilo slušati prvu.

Hoćemo kada Frojd uskrsne pa promijeni mišljenje.

[S4mpion]

Priča o mudima nije naivna.

Muškarci su kreatori promjena i oni na svojim leđima nose teret, žene se prilagođavaju i to tako ide.