Female Power and Male Dominance: On the Origins of Sexual Inequality
In this book, Professor Peggy Sanday provides a ground-breaking examination of power and dominance in male-female relationships. How does the culturally approved interaction between the sexes originate? Why are women viewed as a necessary part of political, economic, and religious affairs in some societies but not in others? Why do some societies clothe sacred symbols of creative power in the guise of one sex and not of the other? Professor Sanday offers solutions to these cultural puzzles by using cross-cultural research on over 150 tribal societies. She systematically establishes the full range of variation in male and female power roles and then suggests a theoretical framework for explaining this variation. Rejecting the argument of universal female subordination, Professor Sanday argues that male dominance is not inherent in human relations but is a solution to various kinds of cultural strain. Those who are thought to embody, be in touch with, or control the creative forces of nature are perceived as powerful. In isolating the behavioural and symbolic mechanisms which institute male dominance, professor Sanday shows that a people's secular power roles are partly derived from ancient concepts of power, as exemplified by their origin myths. Power and dominance are further determined by a people's adaptation to their environment, social conflict, and emotional stress. This is illustrated through case studies of the effects of European colonialism, migration, and food stress, and supported by numerous statistical associations between sexual inequity and various cultural stresses.
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The Igbo womens war
the Lords of the Plains and the Sacred Buffalo Hat
The movement of foragers into marginal territories
The relationship between colonialism a marginal food base and female power
The dynamics of male dominance and sexual inequality
The bases for male dominance
The goddess and Yahweh cults in Canaan
migrating men and foreign goddesses
In Gods image
The early Christians
Anthropological explanations for male dominance
From the natives point of view
part of a cultural configuration or a solution to stress
Defining the oppressor
the Mbuti and the Desana
mythical versus real male dominance in the New Guinea highlands
the Azande versus the Bemba
Analysis of the relationship between environment fathers proximity to infants and origin symbolism
Configurations for the division of labor
Construction of the measure for female economic and political power or authority
Male aggression scale and male dominance measure
Abipon activities agriculture animals Ashanti associated Azande behavior believed Bellacoola Bemba ceremonies Chapter Cheyenne childbearing clan Column totals creation stories Dahomean danger Deganawidah Desana division of labor dual-sex earth economic and political environment fathers female economic female power feminine fertility food supply foraging forces forest gender gender symbolism girl goddess groups Handsome Lake Hebrew human hunters hunting husband Ibid Igbo important infants Iroquoian Iroquois land large game male aggression male and female male dominance Mary Douglas masculine matrilineal matrilocal Mawu-Lisa Mbuti menstrual blood menstrual taboos migration molimo mother Mundurucu myth nature orientation origin symbolism Papago plant political power power or authority present proximity relationship ritual role sacred sample says scale score Semang sex-role plans sexes sexual division sexual inequality sexual segregation sexually integrated social spirits Standard Cross-Cultural Sample stress subsistence suggests supernatural Table tion traditional tribal tribes trumpets variables village warfare wives woman Yahweh Yahwist Yanomamo
Page 15 - I will greatly multiply your pain in childbearing; in pain you shall bring forth children, yet your desire shall be for your husband, and he shall rule over you.
Page 22 - There is little division of labor by sex. The hunt is frequently a joint effort. A man is not ashamed to pick mushrooms and nuts if he finds them, or to wash and clean a baby. In general, leadership is minimal and there is no attempt to control, or to dominate, either the geographical or human environment.