1980
DOI: 10.1080/07393148008429504
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Beaver and male power in pornography

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Cited by 5 publications
(4 citation statements)
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“…She argues that this user-created content provides a new type of pornography that transcends some of the feminist debates around coercion, objectification and the morality of pornography (e.g. Dworkin, 1979 ).…”
Section: The Changing Social Contextmentioning
confidence: 99%
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“…She argues that this user-created content provides a new type of pornography that transcends some of the feminist debates around coercion, objectification and the morality of pornography (e.g. Dworkin, 1979 ).…”
Section: The Changing Social Contextmentioning
confidence: 99%
“…Feminist writing in the 1970s and 1980s developed a critique of pornography that claimed social problems, such as rape and gender inequality, were perpetuated through forms of pornography that were equivalent to violence against women (e.g. Dworkin, 1979 ). A substantial body of research has explored the negative effects of consuming pornography (e.g.…”
Section: Introductionmentioning
confidence: 99%
“…Sex worker activists seek to reform all types of sexual commerce into recognized and legitimate labor (Delacoste & Alexander, 1987; Jenness, 1993; Nagle, 1997). On the other side of the “sex wars” debate are abolitionist feminists who believe that the existence of prostitution and pornography is the natural conclusion of male supremacy and thus negates women’s capacity for choice into the sex trade (Barry, 1979; Dworkin, 1989; MacKinnon, 1987). Abolitionist feminists view prostitution as violence against women and do not believe that there is a distinction between forced and voluntary prostitution (Chuang, 2010).…”
Section: Social Work and Prostitution In The United Statesmentioning
confidence: 99%
“…Oznacza to, ¿e spo³eczeñstwo jest zorganizowane w oparciu o przekonanie, ¿e mê¿czyŸni s¹ lepsi od kobiet, a kobiety winny im siê podporz¹dkowaae. Jak wspomniano wczeoeniej, mêska supremacja jest uzasadniana za pomoc¹ argumentacji teologicznej i biologicznej 42 . W pierwszym przypadku, tradycyjnie, kobieta postrzegana jest jako narzêdzie szatana, istota nieczysta, grzeszna, której wartooeae przejawia siê jedynie w zdolnooeci reprodukcyjnej 43 .…”
Section: Statesman"unclassified