The Key Ideas Presented By Poata Smith ( 2004 ) And Richard Pringle Essay

…offers up particular notions of agency in which white working class and middle class men are allowed to see themselves as oppressed and lacking because their masculinity has been compromised by and subordinated to those social and economic spheres and needs that constitute the realm of the feminine.

In 1840 the Māori chiefs and the English crown signed the Treaty of Waitangi which showed the dual heritage between the cultures and to develop a partnership to develop a shared future as we have today. This historical event has big impacts on Te Whāriki the way it was created with both Māori and Pākehā input to develop a curriculum that supports every child to develop as confident and competent learners. “.. all

Gender refers to the socially constructed categories of feminine and masculine. It is one of the major factors in social difference and inequality in today’s society. Gender inequality refers to unequal treatment or perceptions of individuals based on their gender. It arises from differences in socially constructed gender roles. Using a paragraph based approach I intend to individually analyse various aspects of gender differences referencing to the theory of socialisation and also making links to the works of Marx, Durkham and Goffman. My essay will cover different aspects of gender inequalities still present in today’s contemporary society.

In order to better comprehend the issues in which I will be examining, it is important to have an understanding of the difference between sex and gender, the role and definition of a 'patriarchal society',

In Bromley’s “Feminism Matters”, Chapter Four effectively argues that the way in which race, gender, class, ability, sexual orientation, and a variety of other social categories interact within each other to create a hierarchy of power within our society that has lead to an imbalance of privileges. Additionally, she manages to convince the reader that all these concepts are incorporated in the theoretical tool of intersectionality and that once we can understand this we will be better equipped with the approach to handle the struggles of modern day. Thinking of our positionality as being a blend of pre-existing conditions, we can realize that the advantages and disadvantages we receive in life are not only due to our gender, but the reality that “[we] might be living in Canada, in [our] first year of university, born in South Africa, a Buddhist, and struggling to pay for [our] living expenses, yet able-bodied and employed” (Bromley 2012).

In Michael Kimmel’s pieces “Masculinity as Homophobia: Fear, Shame, and Silence in the Construction of Gender Identity” and “Who’s Afraid of Men Doing Feminism” he gives us a description of masculinity and explains what this concept of masculinity means for both men and women. He argues that men can, and should be feminist; that they should advocate for gender equality, because gender equality will benefit both men and women. In this paper I will use Kimmel’s analysis of masculinity, which he uses in his arguments for the necessity of profeminist men, along with some assertions made by Jean-Jacques Rousseau about the education of young boys and girls, to show the strengths and weaknesses of Kimmel’s argument. His assertions can seem strong when read alone, however by looking at his argument for profeminist men together with his and Rousseau’s assertions about masculinity one can see a fundamental flaw in his argument. In his analysis of masculinity he not only points out the significant problems with the way men, especially American men, are forced to subscribe to this barbaric concept of manliness, he also expresses concern for this ‘boys club’ atmosphere. However, in his argument for profeminist men, he takes what could be a strong argument and weakens it when he feeds into this desperate need for reassurance by telling men that feminism will benefit them too.

One of the key concepts detailed by Pringle (2007), is the idea of hegemonic masculinity, which was originally coined by Connell (1995). Connell suggest that the concepts of hegemony and masculinity have been intertwined, which has created a social form of a masculine ideal, developed around male dominance, power and patriarchy over groups who are deemed “weaker” such as women and homosexual men. Hegemonic masculinity is essentially a socially elite or desirable status, with which the “performance of ‘masculinity’” can be legitimately practised within society.

This books focuses on things that influence gender roles such as Sociological Perspectives, Social Stratification , Sex and Gender, Race, Ethnicity and Nationality, Poverty and Social Exclusion , Crime and Deviance, Religion , Families and Households, Power, Politics and the State, Work, Unemployment and Leisure, Organisations and Bureaucracy, Education, Culture and Identity and Methodology.

Usually, those ‘power structures amongst men’ are conveyed through the racial and class vocabularies, but the article criticizes the limitation of such approach. Yes, I understand that why there should be a ‘common masculinity’ interpretation; however, this approach fosters the additive approach which sees race, ethnicity, sexuality and class as separate entities which exist on top of masculinity. The first and second wave feminism was criticized severely for such analyses by the third wave feminists, and as a third wave feminist, I also want to do the

The challenges faced By Indigenous Peoples in achieving justice, are both complex and extensive. These issues stem from successive centuries of asserted colonial power, which consequently has resulted in the undermining of rights for many Indigenous communities, including the Australian Aboriginal Peoples and Maori Peoples of New Zealand. Systemic abuse of power has resulted in the gradual erosion of Indigenous culture, and as thus, rights of Indigenous communities, including Intellectual Property and Cultural Rights, have been neglected. As a result, a growing body of declarations, statements, and other developments both within governmental systems, as well as in the wider international justice arena have been received. However, many

The hot-button issue of gender inequality in western society exists as an inciting cause in evoking animosity between men and women. Opinion articles, Men -- the new second class citizens by Suzanne Venker and Are males becoming second-class citizens? by Harry Mosley; challenge popular opinion supposing women are the disadvantaged gender in society, and propose rather men have assumed the place as second class citizens(regarding gender inequality) in modern western society. The argument’s of both Venker and Mosley draw on many similar instances to validate their opinions on the issue of growing gender inequality toward men; yet Venker’s ability to successfully employ pathetic appeals in tandem with the use of statistics or specific law and policy, in

A Key conflict that endures as one of the most noteworthy events in New Zealand’s early history is the Waikato war of 1863-1864. The significance of the battles lies in the definition of the status of Maori and Pakeha in New Zealand. Particular historic debate surrounds whether the Waikato war was caused more primarily over the dispute of land or sovereignty. Maori were rising against British control and domination over them exhibited by establishment of the Kingitanga movement and the resistance to land sales. Responding in a way they saw that they had the right British invaded the Waikato. The outcomes of these events still hold debate and controversy in the regions of occurrence even today. With large loss of lives on both sides directly from the clashes, as Maori retained their pride refused to surrender to the British’s superior technology. New laws were passed as a result of the resistance involving shameless policy’s which marginalised Maori and there rights further. The consequences of this war were drawn out until the late 20th, when finally reparations were made in full.

The purpose of this essay is to describe the Samoan culture as an indigenous culture prior to contact with western civilisation. The changes that came with the advent of Christianity. Samoan migration to Aotearoa New Zealand particularly during the influx of sought after workers, from 1950s to1980s. The impact on Samoan families when employment was threatened by decreased workload and disgruntled New Zealanders. The dawn raids of 1970s to 1980s. This history will precede the required time frame of 1990-2010, to show the flow of events during the political climate. Within this time frame, three takepu/Maori principles will be injected to frame the tau kumekume/positive and negative conflict of the lived experiences of the Samoan people. These takepu will inform and navigate the struggles of the Samoan people for social equity, as opposed to equality; particularly in the context of social work practise. The role of Te Tiriti o Waitangi/The Treaty of Waitangi will be examined, in personal and social work contexts; to determine how or if they unify or conflict with Samoan culture, in Aotearoa. Within the time frame, writers, and ideologies of Samoan culture will be identified according to their bias for or against. The resilience of the Samoan culture, and its people; and how they emerged from the challenges they encountered. Included throughout, are my lived experiences, and those of my

Since words typically carry a feminine or masculine connotation, exploring this and what they portray is a way that Faludi manages to engage the audience in a topic that is typically viewed as boring. She associates words like masculinity with words that are typically feminine, such as fragile, reinforcing that the opposition to progress towards equal treatment is caused by insecurity. Men are referred to incessantly as “fearful,” and “resentful,”. Faludi cites various studies that suggest that masculinity is much like a “fragile flower—a hothouse orchid in constant need of trellising and nourishment…Nothing seems to crush the masculine petals more than a bit of feminist rain—a few drops are perceived as a downpour” (Faludi, p. 344). This metaphor is a contrast to the typical thoughts on “femininity” and “masculinity.” Typically the flower would be the feminine figure because it is delicate and fragile. However, in this metaphor, the flower is masculinity and femininity is the downpour, which is strong and domineering. Following the metaphor, Faludi recalls various accounts of history in which men prove to be delicate or fearful. She explores 195 BC Rome, 16th century Europe, and the Victorian period (Faludi, p. 76). Providing historical evidence proves that the problem is perpetual and that it did not just “appear” out of thin air. This also serves as an appeal to logic as it provides historical facts to

The three sections discuss the impact of systematic dispossession of Maori land in Aotearoa New Zealand during the nineteenth and early twentieth century. The first section, Wynyard draws on Marx’s theory of primitive accumulation. Primitive accumulation in the New Zealand context is perceived as an alienation of Maori land for colonial settlers. Likewise, it represents a countless amount of force, fraud, and oppression towards Maori in order to operate a capital accumulation. In other words, it is a form of cultural theft in stealing Maori lands and resources (Heim, 1998). Thus, primitive accumulation causes indigenous Maori left with nothing besides selling themselves as labor to work for the European civilization. This concept is similar to how capitalism was formed in the early colonization in Europe through the same progress of stealing the land and the development of agriculture. The second section, Wynyard covers the case of the Native Land Court where he titled the section as the Theft made legal. The Native Land Court is an intention of freeing up the so-called Theft in obtaining legal act through creating the law in a way to benefit the settlers. The main mean of this act is to maintain the system of British law. This law is launched to completely destroy and ignore the Maori laws through establishing courts, institution and land acts that permit them to