Wednesday, December 18, 2013

Gender Inequality within Religion!

"God created man in His own image, in the image of God He created him"


                “Pyramids of Inequality” by Hays talks about many different inequalities people suffer, but I decided to focus more on gender inequality in women within religion.  In the most fascinating article that I found, called “Does a Masculine Image of God Matter?”, Whitehead speaks about how women are still viewed as inferior in many religions; the more conservative your religion is, the more traditionalist your gender ideology is.  An example of this is Evangelical Protestants.   They believe that “if God is male and men are a direct representation of God, women who defy men’s authority are also defying God and the gendered order of reality.”  Since religion is the most influential group in society with the United States and some people try to secularize themselves, it is still a prominent part of society.  It influences us in everyday situations that we never really realize.  Therefore, when we attribute words such as “Almighty” and “greatness” to God in addition to “he”, we transfer those adjectives to men and start viewing them as such. 
In the second article by Whitehead titled, “Gender, Homosexuality, and Inequality within Religious Congregations”, he argues that we don’t see many women in clergy and when we do see them, they are limited in the roles they can partake, advance slower than men, and are paid less.  They aren’t able to advance as much as their male counterparts.  Even though homosexuality, a big topic within the article, is a big negative controversial idea in many religions, those who willing to accept the addition of women into the clergy are more likely to accept homosexuals.  Also, those who tend to take the respective scripture more seriously and literally, such as the quote stated at the beginning, tend to have more traditional gender ideas.
In lieu with the previous article, this next article expressed more gender differences between male and female within the Jewish faith.  This article states a fun fact within Judaism that on a man’s birthday, he says a prayer thanking Go d for making him man not woman. 
Another article talked about the Mormon faith and their relation to having a traditional gender ideology.  If you considered yourself Mormon and were active participants within the church, then they were more likely to think that women should be in the homes.  On the other hand, they believed that man should go out and work to provide financially for their families.  Even though both genders are in agreement that a women’s place should be cooking and cleaning while taking care of the children, women are more liberal in their beliefs that it is possible to have a job and help out financially as well. 
                Another interesting article that I found talked about an interesting perspective that many wouldn’t really consider to be legitimate.  In the article “Men in Church Institutions and Religious Organisations the Role of Christian Men in Transforming Gender Relations and Ensuring Gender Equality”, the author states that it is more of a man’s responsibility in trying to reverse the gender roles that are found in religion.  A man who is familiar with the existing gender ideologies within religion just steps aside and lets it occur, then he is an accomplice by not doing anything to change it.  Since men are seen as the gender with “more power”, if they are the ones that are fighting for equality instead of women, who are at this point expected to, then the fight for it will be more balanced and heard.  This would be a good idea, if people actually complied with it. 

BEHOLD! A History of Gender Roles


Through investigations of writers as diverse as Silvia Federici, and Angela Davis, Maria Mies, and Sharon Hays, Judith Butler, and Steven Gregory we have come to understand that confronting the categorization of gender differences is a complex and nuanced project. Whether one is an ontologist, exploring the metaphysical nature of gender differences (that may or may not lead down the road of essentialism) or a phenomenologist exploring how exactly it is that one “does” gender—to the extent that there even exists a concept called gender—one must employ a varied and multipartite approach. Writers such as Federici, Mies, and Davis sketched out a framework of the history of gender roles for us. From what Federici calls a time of primitive consumption through feudalism, to the time of slavery and rapid industrialization and, indeed, through our current technological revolution, we have seen the basic gender differences between the sexes evolve over time. To be sure, our notions of what is expected from both women and men have changed since prehistoric times, and they continue to evolve. Sharon Hays in the chapter “Pyramids of Innequality” of her book Flat Broke with Children: Women in the Age of Welfare Reform shows us how, in the United States, poverty and access to the social safety net have been raced and gendered. She provides a springboard for further investigation.
The study of gender and its historical analysis has, itself, evolved. Linda Kerber in her essay Seperate Spheres, Female Worlds, Woman’s Place: The Rhetoric of Women’s History argues that the metaphor of a separate women’s sphere which she traces back to the Victorian era and to de Tocqueville’s analysis of America—and which may, indeed, have been useful at one point, in order to doth the coil of male dominance and oppression—has outlived it’s usefulness and become inherently problematic.   Writing at about the time that the concept of Intersectionality was beginning to take root as a tool of theoretical analysis, Kerber demonstrates that one of the glaring limitations of the separate spheres trope is that it allows historians to avoid thinking about race and class by myopically focusing on the sphere of white middle-class women. Joan Scott, whose essay Gender: A Useful Category of Historical Analysis appears just a few years prior to Kerber’s, demonstrates that by drawing from other diverse disciplines (anthropology, cultural studies, economics, literary criticism) historians can show how knowledge, power, and indeed identity can be shaped by the category of gender. Echoing other poststructuralists of the time, Scott tells us that gender is, in point of fact, part of a larger system of relationships, and it links together the forces of ideology, normative behavior, political action, and identity formation. Scott breaks with tradition and suggests that gender is defined in relation to other cultural and ideological forms and not tied to any biological origins or mired in the rubric of sexual roles; that it is, in effect, not about some essential attributes but about its social function within an historical period.
In their engaging study On the Origins of Gender Roles: Women and the Plough, economists Alberto Alesina, Paola Giuliano, and Nathan Nunn “test the hypothesis that traditional agricultural practices influenced the historical gender division of labor and the evolution and persistence of gender norms.” What they found was that in those societies that employed the use of ploughs for agriculture, women are less likely work outside the home, be elected to elected office or run businesses today. To be sure, the use of ploughs versus hoes is not an arbitrary choice. Ploughs are necessary for large tracts of land where crops like wheat, barley and rye are grown; while hoes are used for crops (sorghum, millet, etc…) that need less land to be grown, not to mention that the types of soil needed to cultivate these crops are also immensely different. Though, the authors tell us, when ploughs were introduced in many regions, men gained an advantage, since ploughs and the animals used to pull them required significant strength. Women became housebound.
Henrik Hartog informs us of the legal doctrine of coverture, whereby a woman’s legal rights—such as they were—were subsumed by her husband upon marriage as she underwent, in effect, a legal death. Enshrined in English Common Law, coverture survived for centuries (up until the 1960s in some cases!), migrating to the United States where it was slowly modified by a host of laws and legal rulings on the property rights of married women that for the most part imposed proscriptions on their ability to incur major debts for which their husbands could be held liable. Hartog explains that coverture—however foreign and misogynistic it sounds to modern ears—involved a certain obligation and responsibility on the part of the husband (though that sounds more like paternalism cloaked in misogynistic legal precedent.) A married woman was a feme covert, a dependant. Jeanne Boydston paints a wholly different picture of eighteenth century America and women’s involvement in the burgeoning labor market. In The Woman Who Wasn't There: Women's Market Labor and the Transition to Capitalism in the United States Boydston points to the emphasis on household productivity in order to deal with an volatile economy. She tells us that by the mid-eighteenth century the flexible nature of “woman’s work” (which could be done at home, with tools that were readily available) gave rise to the role of wife as “deputy husband”. Though soon the growing linkage between what Boydston calls “independent manhood” and “economic agency” began to overwhelm. There was a reordering of the concept of gender in late eighteenth century America, and the aforementioned trope of separate spheres that Linda Kerber eloquently debunks began to take hold.

Inequality in Economic Gains Due to Gender and Race-final analysis.


Notes for Inequality in Income Due to Gender and Race


We used the Hays article “Pyramids of Inequality” to springboard the discussion of inequality amongst various groups. Aleksander is focusing on the glass ceiling in women’s economic and political achievements so I delved deeper into the issue of race tied to gender  in inequality. It’s commonly known that women earn seventy seven cents to every dollar a man achieves in the workplace. One of my articles made the astute observation that race, class, and gender all intersect to form inequality. Naturally that got me thinking about whether there were statistics on quantifiable relationships between different incomes based on race. I found that differences between men and women’s income were stark within different racial groups, but came no where close to the inequalities women experiences when held against White males.
The greatest gap was between Hispanic women and white males. Within the Hispanic community, women earn 88% of what their male counterparts earn. When pit against the White Male population, Hispanic women earn just 59% of what White Men have the potential of achieving economically. African American women come close earning only 68% of what White Males earn. An interesting difference in that analysis shows that African American women and men only share a 10% gap of income. While this is a positive for the gaps between this specific group, it still relays that there is a tremendous space of inequality between who earns what in American.
The major explanation for the gaps are the issue of education and the fact that many young Hispanic women are forced to go into low-paying jobs before completing an education. This feeds into the cycle of poverty that we spoke about in regards to the welfare system.  One of the cultural theory reader I reviewed called “Social Class and Stratification”, relayed that “The ‘woman question’ is closely related to the Marxist economic theory of system contradictions via questions whether...women constitute a ‘reserve army of labour’ .” With or without education women are still revered as mostly as domestic or gendered workers, and women of different racial backgrounds other than Caucasian are revered as even less of an asset. Economic standards that dictate the status quo feed stereotypes and perpetuate the inequality of every type of woman.
One of the greatest hardships in bridging the gap between men and women, and more specifically non-Caucasian women and white men, is the acceptance of a lower position in society. Whether it is due to a lack of education or a family-bred mentality that the woman’s place is below a man, many women simply believe that where they exist in society is where they will always stay. An articulate way of putting this theory was found in my reading “A Decade of System Justification…”. The article claims that “Another way in which people justify the way things are is by using stereotypes to differentiate between high- and low-status groups in such a way that inequality seems natural and appropriate (e.g., Jackman & Senter, 1983). “

In a great study done by John Jost and Mahzarin Banaji, the two NYU psychologists studied status

quo strongholds and provided their case studies with explanations for power status differences in 
groups which in turn  increased the validity of stereotypes. Those in the disadvantaged groups actually believed that their powerlessness was completely legitimate and very real. To me, this was deeply intertwined with why the economic achievement gap exists. If people are told or shown continuously that they do not deserve equal pay or rights then they will get stuck into a cycle of believing it is true.

Course response paper on the glass ceiling



Aleksandr Filipov
Sociology 257 Sex and Gender Roles
Course response paper

            For our course response our group was assigned the topic of class inequality. I was very happy to have this topic seeing as how most of what we have studied throughout the semester has had to do with inequality. As a group we chose to focus on the Sharon Hays article called “Pyramids of Inequality”. This article focuses on the state of welfare in this country as well as many stereotypes that are associated with being on welfare. As my personal topic I chose to focus on the concept of the glass ceiling. It seems to me that this concept is one of the most defined realities of inequality that occurs in our society today.
            According to an article written by Amanda Paulson, women make anywhere between 77-82% as much as men. These numbers have risen significantly since 1980 where women were making around 64% as much as men (Paulson). This increase in salary, while significant still shows a great deal of inequality since the only dividing line in these numbers is gender. And while the pay differential is one of the major aspects of the glass ceiling it is not the only one.
            Besides earning potential women also have a harder time attaining higher level managerial jobs. Jonathan J. Skelly and Jennifer Barger state that “in 2008, only 15.7 percent of Fortune 500 corporate officer positions were held by women, with only three percent of Fortune 500 companies having female CEOs.” They give these facts in a conversation about gender stereotyping and they consider this as one of the main reasons for such unequal hiring practices. According to Skelly and Barger “managerial roles have social expectations of requiring strong technical and relational skills as well as having a common perception of masculinity. Research indicates women are less likely to be perceived as having these male type qualities.”
            The main focus of my research was the appearance of the glass ceiling in politics. While the pay differential is a lot smaller than in the private sector, the majority of political jobs are held by men. As it currently stands women make up 18.3% of congress and 20% of the senate, there are only 5 female governors and only 10 female lieutenant governors. (CAWP) It seems that stereotyping is as big a problem when it comes to employing women as it is when it comes to women that are on welfare. These false perceptions have also proven to be dangerous when it comes to the political arena.
In an article called “The Two faces of Feminism”, Frances McCall Rosenbluth writes that “Bias is particularly pernicious because it is unconscious and rationalized away” this greatly applies to another article written by Elizabeth R. Brown and Amanda B. Diekman in which they discuss a number of experiments they ran, one of which yielded a very interesting result. This experiment “demonstrated that the mere candidacy of a member of a non-traditional group, relative to the candidacy of a member of a traditional group, can foster beliefs that the system is just.” Basically having a woman on a political ballot as a viable candidate can make it seem that the system is equal and bring a change of attitude that might make people question whether there really is any inequality. However Rosenbluth states that "for all its power, attitudinal change has proven insufficient to bring about the ‘‘complete economic and social equality”". So not only does the appearance of a female candidate provide a false idea that there is greater equality then there actually is but the attitude change that comes with that falsehood does not do enough to actually change the system, This was demonstrated in the 2008 democratic primaries when Hilary Clinton lost the nomination to a virtually unknown senator from Illinois.
While writing about the lasting effects of stereotyping Chuma Owuamalam and Hanna Zagefka state that “Stereotypes are important heuristics with which people interpret their social world”. This unfortunate fact is the basis for many of the problems our society faces. People have so many stereotypes that it has become extremely hard to distinguish reality from preconceived notions. As Pyramids of Inequality points out there is very little truth to welfare recipients becoming complacent and lazy but that has not changed the fact that the fight over welfare still rages on. Hopefully more people can get over the stereotypes and see the reality, that people can be the same if given the same opportunities and it is up to our government to make sure that those opportunities are there for those that have been oppressed.    






































Works Cited


Brown, Elizabeth R., and Amanda B. Diekman. "Differential Effects of Female and Male Candidates on System Justi Fi Cation: Can Cracks in the Glass Ceiling Foster Complacency?" European Journal of Social Psychology 43.4 (2013): n. pag. Academic Search Complete. Web. Dec. 2013.

Hays, Sharon. "Pyramids of Inequality." Flat Broke with Children: Women in the Age of Welfare Reform. N.p.: n.p., n.d. N. pag. Flat Broke with Children: Women in the Age of Welfare Reform. Web.

Owuamalam, Chuma, and Hanna Zagefka. "We’ll Never Get past the Glass Ceiling ! Meta-stereotyping, World-views and Perceived Relative Group-worth." British Journal of Psychology 104.4 (2012): n. pag. Academic Search Complete. Web. Dec. 2013.

Paulson, Amanda. "Gender Pay Gap Is Eroding, Especially among Younger Women, US Data Show." Christian Science Monitor (2012): n. pag. Academic Search Complete. Web. Dec. 2013. <http://ehis.ebscohost.com.proxy.wexler.hunter.cuny.edu/ehost/detail?sid=8ccd460c-a351-402b-bb33-2f653d2e7cc0%40sessionmgr112&vid=1&hid=101&bdata=JnNpdGU9ZWhvc3QtbGl2ZQ%3d%3d#db=a9h&AN=83804020>.

Rosenbluth, Frances McCall. "THE TWO FACES OF FEMINISM." The Yale Review 99.4 (2011): n. pag. Academic Search Complete. Web. Dec. 2013.

Women in Elective Office 2013. Rep. Center for American Women and Politics, Dec. 2013. Web. <http://www.cawp.rutgers.edu/fast_facts/levels_of_office/documents/elective.pdf>.

Wednesday, December 11, 2013

Gender Inequality within Religion

Here are all my sources!  I honestly enjoyed researching this topic and the information I found was quite surprising.

Source One
Gender Ideology and Religion:  Does a Masculine Imagine of God Matter?  by Andrew L. Whitehead

http://ehis.ebscohost.com.remote.baruch.cuny.edu/ehost/pdfviewer/pdfviewer?sid=b10116ad-e1a4-4774-b923-b8fa0085bbdd%40sessionmgr112&vid=2&hid=4208

By far my favorite article!  It brings up many everyday things that we don't even realize about religion and the implications referring to God as a He in everyday life. 

Source Two
Gendered Organizations and Inequality Regimes:  Gender, Homosexuality, and Inequality Within Religious Congregations by Andrew L. Whitehead

http://ehis.ebscohost.com.remote.baruch.cuny.edu/ehost/detail?sid=ab11da4c-3f5d-4d24-8e16-3df3dcc034b5%40sessionmgr115&vid=15&hid=4208

Source Three:
Sex-role Attitudes of Mormons vs Non-Mormons in Utah by Moshe Hartman and Harriet Hartman

http://remote.baruch.cuny.edu/login?url=http://search.ebscohost.com/login.aspx?direct=true&db=sih&AN=5271362&site=ehost-live

Source Four:
Men in Church Institutions and Religious Organisations the Role of Christian Men in Transforming Gender Relations and Ensuring Gender Equality by Thulani Ndlazi

http://www.jstor.org.remote.baruch.cuny.edu/stable/4066602?seq=2&Search=yes&searchText=religion&searchText=gender&list=hide&searchUri=%2Faction%2FdoAdvancedSearch%3Fq0%3Dgender%2Band%2Breligion%26f0%3Dall%26c1%3DAND%26q1%3D%26f1%3Dall%26acc%3Don%26wc%3Don%26fc%3Doff%26Search%3DSearch%26sd%3D%26ed%3D%26la%3D%26pt%3D%26isbn%3D&prevSearch=&resultsServiceName=null


 Source Five:
Gender, Religion, and Feminism: The Case of Jewish Israeli Traditionalists.

 http://ehis.ebscohost.com.remote.baruch.cuny.edu/ehost/pdfviewer/pdfviewer?sid=b0b69213-9bdd-4f39-9994-ea287f3de71a%40sessionmgr4005&vid=2&hid=4208 

Youtube video:  Gender Inequality in Religion
http://www.youtube.com/watch?v=J0P6prUtaeI


 
http://www.aauw.org/2013/04/26/race-and-a-womans-salary/

History of Gender Roles...

Hey; so, apparently I'm losing my mind because I haven't posted my sources!
After much revision (and mind you, I may add some other stuff... depending if I choose to add some studies that I have perused) these are my sources. Please, contain your excitement!

Gender: A Useful Category of Historical Analysis

Joan W. Scott
The American Historical Review , Vol. 91, No. 5 (Dec., 1986), pp. 1053-1075

SEPARATE SPHERES, FEMALE WORLDS, WOMAN'S PLACE:
THE RHETORIC OF WOMEN'S HISTORY

Linda K. Kerber, Toward an Intellectual History of Women: Essays (Chapel Hill: University of North Carolina Press, 1997).


Gender Roles Revisited: The Development of the "Woman's Place" Among African American Women in the United States

Norma J. Burgess
Journal of Black Studies , Vol. 24, No. 4 (Jun., 1994), pp. 391-401


Racial Differences in Men's Attitudes about Women's Gender Roles

Kathleen M. Blee and Ann R. Tickamyer
Journal of Marriage and Family , Vol. 57, No. 1 (Feb., 1995), pp. 21-30

Fertility and the Plough

Alberto Alesina, Paola Giuliano and Nathan Nunn
The American Economic Review , Vol. 101, No. 3, PAPERS AND PROCEEDINGS OF THE One Hundred Twenty Third Annual Meeting OF THE AMERICAN ECONOMIC ASSOCIATION (MAY 2011), pp. 499-503