In this study, sixty participants from the University of Central Florida (UCF) were asked to watch short, videotaped scenarios of a job applicant at an interview and rate their perceptions of the job applicant. All participants first viewed a gender-ambiguous job applicant and were given a questionnaire. Statements used in the questionnaire were based upon common gender stereotypes in order to determine whether the participants believed the job applicant was a male or female. Participants were also asked to describe the job applicant to someone else while speaking into a tape recorder. Afterward, participants viewed one of three videotaped scenarios in which the original job applicant returned for a follow-up interview. The scenarios differed in how the applicant was disambiguated in terms of sex. In other words, in one follow-up interview, the applicant appeared to be a male, in another the applicant appeared to be female, and in the third, the applicant appeared to be androgynous. The androgynous scenario provided as a control group for the study. All participants were given four psychology scales: the PAQ, Tolerance of Ambiguity scale, Social Desirability scale, and the Authoritarianism scale. Results showed that gender disambiguation did have an impact on how participants perceived the job applicant, and that being classified as female resulted in more negative stereotyping.

三十多年來，基於自身家屬的經驗，我一直以為傷殘家庭面對的問題是源於傷殘。之後我從文獻中發現，那更是植根健全和性別的一個社會建構。我把它們結合為「傷殘／性別」問題──既是傷殘中加入性別觀點，也是在性別裡看傷殘，更是兩者彼此並存的狀態。我將「傷殘」放置在「／」之前，是因香港較缺乏直接顛覆傷殘概念的探討。而性別交錯傷殘後，意義越見複雜。 / 2002年，結合女性主義與傷殘理論的女殘理論批評，主宰性別權力關係的父權體系，勾結宰制傷殘的「健全／傷殘」系統，把傷殘陰性化，造成雙重歧視。主流文化再現是歧視的來源之一，同時傷殘者又可自行建立「新的象徵文化」。此理論主張：「只要活得夠長命，我們終有一天會變成傷殘。」2004年，連結傷殘與酷兒理論的打殘理論則主攻健全標準：「健全操演性所要揭穿的是：健全身體的常態是本質地不存在，亦不可能具現，那麼，實際上我們都是傷殘！」理論核心「健全惑亂」企圖說穿健全概念本身才是傷殘麻煩所在。健全沒有原型，而是重覆建構的標準，交錯異性戀健全家庭霸權，形成傷殘歧視，也排斥傷殘同志。為抵抗它，我們要開拓「酷兒／殘廢新論述」。 / 兩個理論重新建立我們與傷殘的關係：傷殘不再屬於少數人的事，我們甚至要推倒健全的概念。我以它們為香港性別研究設定新位置：結合女殘和打殘，搭建「傷殘女性主義」，由傷殘及健全同時著手處理日常矛盾，直指傷殘中的父權和異性戀霸權，重申傷殘去性化的問題和傷殘酷兒家庭的新想像。我更從三個文本中反思行動的可能：分析香港主流媒體的傷殘形象，說明傷殘商品化和傷殘治理的問題；追溯香港民間傷殘團體的發展，勾勒其傷殘／性別文化歷史；探討研究員拍攝的紀錄片《金猛》，展現傷殘家庭介入的可能。 / 本研究遊走理論、運動和自身傷殘家庭經驗，屢遇挫敗。但我仍深信，傷殘／性別作為回應當下香港語境的一種「方法」──一種學術方法、一個運動策略或一項家庭改革，均具積極的社會意義。 / For more than 30 years, I used to think the problems that families with disabled members, including mine, are facing, are derived from the disabilities. But then I discovered from the literature, the construction of ability and gender is another important root of the trouble. I combine and name it as the trouble of "disability/gender". It is not only about adding gender to the disability issue, but also considering gender under the perspective of disability, with the purpose to study their coexistence. In Hong Kong, there is lack of discussion on the subversion of the concept of disability, so that "disability" is placed in front of gender. And the meaning of gender become more complicated when it intersect with "disability". / In 2002, merging Feminism into Disabilty, Feminist Disability Theory criticizes the interection of patriarchy and "ability/disability system". They feminize disability and construct the problem of double discrimation. Cultural representation is one of the sources of the discrimination. Meanwhile, people with disabilities can initiate "cutlural resymbolization'. It emphasises disability is the most human experience. If we live long enough, it touches us all. In 2004, linking the relationship between disability and Queer theory, Crip theory saids, 'the ability performativity tries to reveal: [able-bodiedness] offers normative, positions that are intrinsically impossible to embody. In fact, we are all disabled.' "Ability trouble" is the real problem of disability. There is no origin of ability. When we construct the standard of ability repeatedly under the hegemony of heterosexual abled family form, disability discrimination develop subtly. It also exile the crip-queer. In order to resist it, we should build up more 'new Queer/Cipple discourse'. / Both theories establish a new relationship of disability with us. Disability does not only belong to the minority. The concept of ability should be pulled down. In this thesis, I set up a new position for Hong Kong gender studies by integrating them, namely "Disabled Feminism". It means that we need to deal with different daily conflicts involving disability and ability, as well as to build up a new relationship. It addresses the problem of patriarchy and heterosexual hegemony, reemphasises the problem of asexualization of disability and reimages the new "crip-queer family". Then, I use three main texts to illustrate the possiblity of local action. First, by analysing the image of the disabled amongst the local media, we can see the problem of disabilization and the govermentality of disability. Secondly, by tracing the development of the organization of disability from civil society, we can map out the history of "disability/gender" in Hong Kong. Thirdly, by looking into the documentry produced by the researcher, we can explore the possibilities of intervention by the disabled family. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / Detailed summary in vernacular field only. / 黃彩鳳. / Thesis (Ph.D.) Chinese University of Hong Kong, 2014. / Includes bibliographical references (leaves 271-283). / Abstracts also in English. / Huang Caifeng.

his thesis reports on a qualitative study of stakeholders’ constructions of gender in the context of the Free Primary Education policy in three primary schools in Lesotho. Through the lens of the social constructionist paradigm, the thesis examines how parents, teachers and children living in and around these primary schools think, act, and feel in relation to gender in their academic and social worlds. It looks at the ways in which these stakeholders engage with issues of gender in Lesotho communities ravaged by gender inequality. Based on parents’, teachers’ and children’s constructions of gender, the thesis suggests strategies that might help address inequitable gender relations in and around the primary schools. The thesis grounded my personal life experiences, as the researcher, as crucial in the development of methodological strategies and processes of this study. In a flexible and responsive manner, the study utilised informal conversations, semistructured interviews, observations, questionnaires and document analysis, as methods of data collection. It found that, influenced by ‘discursive constructs’ of providence and God’s will, child-adult relations, naturalness of gender differences and attributes as well as the Basotho culture, parents and teachers constructed gender in ways that reinforced existing gender inequality in and around the primary schools. The structural and social organisation of the schools that tended to allocate girls and boys into rigid social categories, and parents’ and teachers’ constructions of gender which reinforced inequitable gender relations, were found to have significant impact on the regulation of children’s experiences and meanings of gender. The study found that children’s experiences of gender informed how they actively engaged with issues of gender and the meanings they attached to being girls and boys. The study traces how Basotho culture and religion have been fundamental to gender inequality and violence in Lesotho. These factors encouraged the schools to use structural/physical identities (such as having biological sex as a boy/girl), as the bases for allocation of girls and boys into rigid and inequitable social categories. The dominant discourses of gender that emanated from these factors, ascribed stereotypic attributes to males (boys and men) and females (girls and women) as means to ground inequitable gendered human aptitudes, which were used to justify gender inequality. The study also identifies ways in which girls defy the insistence on their subordination, and sees fault lines where gender inequality can be confronted without abandoning Basotho culture. / Thesis (Ph.D.) - University of KwaZulu-Natal, Durban, 2009.

Thesis (M.A.)--York University, 2002. Graduate Programme in Ethnomusicology. / Typescript. Name on certificate page : Eric James Alexander Wood. Includes bibliographical references (leaves 219-224). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://wwwlib.umi.com/cr/yorku/fullcit?pMQ82965.

Magister Artium - MA (Women and Gender Studies) / The aim of this study was to explore representations of gender, race and sexuality in a select group of South African magazines - Men's Health, FHM, Blink, True Love, Femina and Fair Lady - between 2003 and 2005. From a feminist poststructuralist perspective, it was argued that these magazines presented particular subjectives as normative; privileging and centerig one pole within dichotomies of gender, race and sexuality. / South Africa

published_or_final_version / English / Doctoral / Doctor of Philosophy

This project is an attempt to present a visual representation of gender variation. Not everyone identifies as either "male" or "female." Likewise not everyone's gender corresponds to their biological sex. Gender variation is a difficult concept to both understand and explain, in part because our vocabulary only offers the binary opposites "male" and "female". Words used to describe someone outside this gender dichotomy are confusing, used inconsistently or derogatory in nature. The project proposes that gender is a continuum and offers a possible visual representation. My hope is that this effort will enable us to better conceptualize the in-between experience as a precursor to developing more meaningful language around this topic. The written document includes a review of literature, an explanation of methods used to create the project, discussion of the results, and a final overview. The actual creative project itself is a short video found on the accompanying DVD. / Department of Telecommunications

University of Macau / Faculty of Social Sciences. / Department of Communication

This dissertation is an ethnographic and genealogical study of leftist feminist subjectivity in the wake of the Islamic Revival in contemporary Morocco. It draws on two years (2004-2006) of field research amongst founding members of the Moroccan feminist movement whose activism emerged out of their immersion in and subsequent disenchantment with leftist and Marxist politics in the early 1980s. Based on ethnographic observations and detailed life histories, it explores how Moroccan feminists of this generation came to be constituted as particular kinds of modern leftist subjects who: 1) discursively construct "tradition" as a problem, even while positively invoking it and drawing on its internal resources; 2) posit themselves as "guardians of modernity" despite struggling with modernity's constitutive contradictions; and 3) are unable to parochialize their own normative assumptions about progress, modernity, freedom, the body, and religion in their encounter with a new generation of women who wear the hijab. How and why a strong commitment to ideas associated with modernity, with women's rights and with the left is seen as necessitating a condemnation and disavowal of "traditional" and of non-secular ways of being is one of the main themes animating this project. If I pay particular attention to the affective, visceral and embodied nature of these repudiations, it is to argue that modern political subjectivity operates not simply at the level of ideas but at a more complex register that is made manifest by the difficulties entailed in inter-subjective and inter-generational engagements. At the same time I draw inspiration from the work of feminist scholars and political theorists to argue for a more generous and unthreatened relationship to difference — one that is able to reconcile itself both with the past (tradition) and with the future (new generations). By analyzing the conundrums and aporias of contemporary Moroccan leftist feminist politics, this dissertation seeks to participate in thinking about modernity and feminism in non-teleological ways, and to contribute to an anthropology of modern power and of leftist/progressive political subjectivity.

Studies of the transformation of Iranian society after the Islamic Revolution of 1979 and its impact on the position of the Iranian woman have revealed that three and a half decades of efforts by the Islamic Republic of Iran (IRI) to institutionalize an archaic image of the ideal Muslim woman have produced results contrary to what was intended. The expansion of women's education in post-revolutionary Iran identified as an unintended consequence of the revolution has been empowering women against the IRI's misogynistic ideology. A feminist movement based on the evolution of female consciousness and an unprecedented solidarity among previously divided secular and religious women has emerged as another medium of resistance. This study augments the research in this field by examining modifications in the education system following the revolution. A critical content analysis of elementary school textbooks issued by the Pahlavi and the IRI assesses the way in which each regime sought to impart its gender ideology to young girls. The eradication of coeducation and institution of single-sex schooling at the pre- university level is investigated as a factor in combating the constraints imposed by patriarchal laws on the female population. The conclusion is offered that the IRI may have unwittingly undermined its own agenda for women in promulgating such seemingly outdated decrees. Finally, this dissertation examines women's publications of the Pahlavi and IRI periods, emphasizing the pioneering role of one particular feminist publication in presenting a universal feminist ideology.