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Vogel outlines two contradictory tendencies in the socialist debate about women's oppression - one which uses a dual systems analysis and the other which is rooted in social reproduction. She argues in favour of the social reproduction approach and elaborates her own theory of women's oppression from that perspective.
Kollontai was a great example of a woman who was indeed still oppressed by the times and was removed from her own ideologies and progress for the mere fact she was a woman in times where being so in a powerful position was frowned upon and "great women" were only allowed to be placed alongside "great men" in history. [47]
He-Yin Zhen used the concept nannü to describe a system of unequal social relations between men and women throughout history. [16] This is achieved through "political and moral institutions" including religious rituals and cultural practices that construct and separate the categories of "man" (nanxing) and "woman" (nüxing). [ 17 ]
She argues that the domestic mode of production is the material basis of gender oppression, and that marriage is a labor contract that gives men the right to exploit women. [8] Materialist feminists reject that women's oppression has any natural basis. Instead, it is conceived as strictly cultural, and sex assignment would be a means to realize ...
Western patriarchal systems, where men own and control the land, are seen as responsible for the oppression of women and destruction of the natural environment. Ecofeminists argue that the men in power control the land, and therefore are able to exploit it for their own profit and success.
Censorship and suppression of human rights during the Iranian Revolution (1978-1979) prompted the publication of novels and poems speaking about experiences of abuse and oppression. [26] There has been a particular rise in Iranian women's literature addressing restrictive laws and social norms surrounding dress code, marriage, and the workforce ...
Mailer then changes the subject to speak about the academic and historical work of women's oppression to which Greer responds that the work is lengthy and complicated, and will take many years to establish. [5] Mailer questions how women can make assumptions about their oppression without having historical work to back it up.
Men can sympathize with feminism, but still be complicit in the oppression of women. [34] In her article on oppression, Marilyn Frye suggests a myopic approach is necessary to understand how in society at large, women are sequestered to a second class role. [17]