ABSTRACT This paper was intended as an investigation of the sexual values and attitudes of the aboriginal junior high school students, who were born and raised in a non-patriarchal (matriarchal) society. The first part of this thesis was the literature review, including studies on the traditional aboriginal cultural characteristics and relevant theories of sexual values and attitudes. Then, this paper presented the statistic results from the author-formulated questionnaires, which stressed on the sexual values and attitudes. The valid samples in our research included 13 schools from six counties, i.e., Hualian, Pingdong, Taoyuan, Hsinchu, Taipei and Yilan County. The number of the aboriginal junior high school students was 407 and 132 for the non-aboriginal one. The total valid samples were 539. Below is a series of preliminary results elicited from the statistic analysis. 1. The aboriginal junior high students in a non-patriarchal society held a mid-to-high level attitude toward the sexual values. Among these sexual values, the value of ¡§the opinions of the two sexes¡¨ was perceived as the highest, followed by ¡§the views on social participation,¡¨ while ¡§the views on the attachment to the family¡¨ the lowest. 2. The aboriginal junior high students in a non-patriarchal society revealed a medium level of the sexual attitudes. Among these sexual attitudes, ¡§sexual harassment and sex infringement¡¨ received the highest average points, followed by ¡§the interaction of two sexes,¡¨ while ¡§the sex roles¡¨ the lowest average points. 3. The aboriginal junior high students in a non-patriarchal society who were ¡§female,¡¨ ¡§the Ami,¡¨ ¡§Father: the aboriginal, Mother: the Hans¡¨ and the expectation of their parents was ¡§treat boys and girls on an equal basis¡¨ tended to have the highest value of the equality in two sexes. While others who were ¡§male,¡¨ ¡§the Atayal,¡¨ ¡§parents aboriginal,¡¨ and their parents were with ¡§no particular expectation to child¡¨ tended to have the most deviant values of the equality in two sexes. 4. The most positive sexual attitudes held by the aboriginal junior high students in a non-patriarchal society were those who were ¡§female,¡¨ ¡§the Paiwan¡¨ and parents¡¦ harmonious degree ¡§quarrels once in a while.¡¨ However, others who were ¡§male,¡¨ ¡§the Atayal¡¨ and parents¡¦ harmonious degree of a ¡§very harmonious¡¨ displayed the least positive sexual attitudes. 5. There was significant difference between the aboriginals of different ethnicities and the Hans junior high students in the whole sexual values, ¡§the opinions of the two sexes,¡¨ ¡§the views on independent social activities,¡¨ ¡§the views on the attachment to the family¡¨ and ¡§the views on social participation¡¨ etc. ¡§The Hans (non-aboriginal)¡¨ revealed significantly higher sexual values on the whole sexual values and ¡§the opinions of the two sexes¡¨ than ¡§the Atayal.¡¨ Moreover, there was significant difference between the aboriginals of different ethnicities and the Hans (non-aboriginal) junior high students in the whole sexual attitudes and the performances constructed by factors as ¡§the interaction of two sexes,¡¨ ¡§sexual orientation¡¨ and ¡§sexual knowledge¡¨ etc. Still the Hans (non-aboriginal) appeared a more positive sexual attitude toward ¡§the interaction of two sexes¡¨ than ¡§the Atayal.¡¨ 6. Significant positive correlation appeared among each factors of the sexual values and attitudes by the aboriginal junior high students in a non-patriarchal society. The sexual values revealed a typical correlation with the sexual attitudes as well. The sexual values of the aboriginal junior high students in a non-patriarchal society can predict validly its sexual attitudes, making an explainable total variation quantity up to 38.331%. The higher sexual values of ¡§the views on social participation,¡¨ the more positive attitudes to ¡§the interaction of two sexes¡¨ and ¡§the sex roles.¡¨ The higher sexual values of ¡§the views on the attachment to the family,¡¨ the fewer performances on the ¡§sexual harassment and sex infringement.¡¨

This study examines the cultural and historical constructs of the patriarchal father, the dutiful daughter, and the “Cult of Southern Womanhood” that have impacted the depiction of the relationship between fathers and daughters in the works of southern writers Shirley Ann Grau, Gail Godwin, and Alice Walker. The authors illustrate fathers who influence their daughters by supplying their needs and supporting their desires, but also of fathers who have hindered the emotional growth of their daughters. The term father-force describes the characters’ understanding and revision of the power of the fathers over their lives. Evidence includes the primary works by the writers themselves, criticism of these writers from other sources, and their own words about their works. New Historicism theory supports the position that Grau, Godwin, and Walker use the historical context of the 1960s to help shape and articulate some of the more contemporary issues, anxieties, and struggles, reflected in the literature. The impact of father-daughter relationships in southern novels is an important aspect in the understanding of Grau, Godwin, and Walker’s contributions to American literature. These writers try to discover acceptable methods of dealing with their characters’ relationships with their fathers within the requirements of a society that has established clear roles for both father and daughter. The three writers emphasize good and bad examples of the cultural contexts being explored, and their writings show a historical perspective of the changes that have occurred in the South in father-daughter relationships from 1950 until the present time. The authors show their characters often becoming successful in the real world outside the home in an effort to gain their fathers’ recognition of their accomplishments, his acceptance of their individuality and differences from him, and his approval of their methods of gaining success. Strong feminists characteristics are displayed in the writings of the three authors. Grau, Godwin, and Walker share the characteristics of female characters that connect with their fathers through race, the burden of the past, gender, class and religious expectations. / Dr. Ronald R. Emerick Dr. Karen A. Dandurand Dr. Kelly L. Heider

Against the background of a history of apartheid and colonialism, high levels of unemployment, an established tradition of hegemonic masculinity, pervasive violence, especially gender-based violence, as well as some of the highest levels of inequality in the world, this mini-dissertation focuses on the accounts of a cross-class selection of African women who live in South Africa and who self-identify as being in a relationship with an abusive intimate partner. It is based on eight in depth interviews with women, many of whom are immigrants or migrants from elsewhere on the continent, and all of whom are either married or in long-term relationships with their partners and have children. The study focused on the factors that impacted on their decision to stay on in the abusive relationship as well as on their internal thoughts and how these illuminate their decision to stay. In particular, the study explores how to make sense of the notion of 'agency' when considering women who stay on in an abusive relationship, and draws on the work of Margaret Archer on reflexivity and internal thoughts, as distinct from and in addition to a Bourdieusian focus on habitus and a structural analysis of the social context in which the abuse takes place and of factors that impede participants’ ability to leave the abusive relationship. The study identifies the key factors women cite as playing a role in their decision to stay, namely fear of violence; a concern with providing a 'home' for children; cultural considerations and family pressures; and structural factors (finance, migration status, employment status and a lack of adequate support structures). In addition, one of the major contributions of this study is its focus on the participants' self-described internal thought processes to consider to what extent these processes could be described as demonstrative of or enabling 'agency' in difficult circumstances. / Mini-dissertation (MSocSci)--University of Pretoria, 2015. / tm2015 / Sociology / MSocSci / Unrestricted

The aim of this dissertation is to critically examine the representation of female madness in The Bell Jar, by Sylvia Plath, Wide Sargasso Sea, by Jean Rhys, and Surfacing, by Margaret Atwood, with a particular emphasis on the depiction of madness as a form of revolt against the oppression of women in patriarchal societies. I focus specifically on the textual construction of female insanity in three twentieth-century reading of these depictions in relation to an influential contemporary example of Western psychological discourse, namely The Divided Self (1960). Drawing on the work of Western feminist scholars such as Elaine Showalter and Lillian Feder, I engage with the broader questions of the female malady and dilemma. I pay attention not only to the various tropes, metaphors and images which are employed in the representation of madness, but also give attention to the explanations of madness that are offered in each text as well as the ways in which the various stories of madness are resolved. In the introduction, I offer an overview of the history of madness (and female madness in particular) and consider the importance of Laing and the antipsychiatry movement in challenging conventional definitions. In Chapter 1, I explore the depiction of madness in The Bell Jar, with the focus on the protagonist, Esther, whose madness, I argue, is represented as a conflict between female creativity and mid-twentieth century feminine ideals. In Chapter 2, I discuss Wide Sargasso Sea, a novel which gives a voice to the madwoman in the attic in Charlotte Jane Eyre. I argue tha rather that a particular construction of madness that of the stereotypical wild madwoman is imposed upon her. In addition, I argue that her madness is presented as the result of being abandoned and cast as insane by her husband, whom she marries as part of an economic exchange. In Chapter 3, I explore the ways in which, in Surfacing madness is attributed both to her abortion as well as to the realisation of her own complicity in the patriarchal oppression of women and nature. In all three novels, I suggest, female madness is represented sympathetically as a reaction to, and revolt against patriarchal oppression. In addition, I argue that each novel makes a contribution to an emancipatory feminist politics by suggesting several routes of transcendence or escape. In my concluding chapter, I draw on the previous discussion of the various ways in which madness is figured in the novels in order to show how, in contesting stereotypical views, the three authors must create new vocabularies and metaphors of madness, thus engaging with patriarchal language itself. In this way, they not only contest normative constructions of the female malady but also bend patriarchal language into new shapes. / Dissertation (MA)--University of Pretoria, 2017. / English / MA / Unrestricted

Philosophiae Doctor - PhD / This study investigates the privileges and hermeneutical advantages enjoyed by a Phalo interpreter of practices in the bilbical text that are similiar to or the same as those found in Phalo's patriarchal culture. The study therefore probes the extent to which the Phalo interpreter could take advantage of these presumed similarities and sameness, the legitimacy and validity of claims of patriarchal bias attributed to the Phalo interpreter , and the extent to which such claims should be taken seriously by the house of Phalo

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This thesis evaluates Caryl Churchill&#039 / s criticism of culturally defined roles imposed by patriarchy on both sexes in her three plays Owners, Cloud Nine, and Top Girls by referring to Kate Millet&#039 / s defination of aspects of patriarchal ideology in Sexual Poitics, and the thesis contends that gender roles are arbitrary. Churchill&#039 / s attempt to draw attention to patriarchal essentialism is discussed within this framework.

The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions / Philosophy & Systematic Theology / D. Th. (Systematic Theology)

The exposition of patriarchy and feminism in this thesis points toward the difficulty women experienced in the past, and in many cases still do, in their pursuit for equality in a male dominated society. Without feminists’ consciousness raising concerning women’s oppression, women might still be under patriarchal domination, oppression, and marginalisation; in fact, many still are. As a result, many women today can reject the views that men are superior, stronger, and more rational than they are, and that God created men to dominate on male-female relations. In their struggle against patriarchy, some feminists however, began to transform Biblical images and language for God, with the result that masculine images of God were simply replaced with feminine images, presenting God as androgynous and not as a Deity who transcends sexuality. God’s identity thus, in my opinion, became obscured. In this thesis I argue that both patriarchy and feminism have contributed to our experiencing difficulties when we try to identity with a loving and caring God as portrayed in Scripture. Daly’s outrage and anger against men and the Christian faith, as well as her decision to turn away from Christianity on the basis of its patriarchy, I judge to be, for various reasons given in this thesis, a negative influence in this debate. She is undoubtedly one of the most radical feminists of the past decades and her slogan “since God is male, the male is God” implies that in order for women to become liberated they require the emasculation of God. Daly’s line of reasoning is that Christianity is a male structure with a Scripture that is irredeemably patriarchal. Her belief that Christians are fixated upon the person of Jesus, a male, and that, therefore, women have to overcome this idolatry needs serious questioning. Her radical views have created disunity and separatism between women who are striving to answer life-changing questions / Philosophy and Systematic Theology / D. Th. (Systematic Theology)

Fairy tales are usually described as short narratives that end with happily-ever-afters, imposing patriarchal ideologies. The Grimm’s fairy tales serve as the foundation of many other stories which promote stereotypes like woman passiveness, submissive beauty, while men are put on a pedestal for being active and violent at the same time. Angela Carter’s collection The Bloody Chamber depicts patriarchal oppression in classic fairy tales by challenging what can be identified as patriarchal binary oppositions with a strategic subversion of gender roles. Through problematizing and critiquing the patriarchal fairy tales, Carter’s texts can be read through the lens of écriture féminine. Following Hélène Cixous’s notion of écriture féminine, outlined in “The Laugh of the Medusa”, this essay explores how Carter’s  “The Lady of the House of Love'' can be read as a narrative that has strong echoes of the kind of female writing Cixous advocates. Moreover, this essay argues that  “The Lady of the House of Love” contradicts the Western myth of femininity by resisting, exploring, even undermining the patriarchal representation of woman as “heroine”-the fairy tale princess who needs a man to save her -and “femme fatale.”