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• W3124339728 abstract "I. INTRODUCTION Male domination of the female is the basic material reality of women's lives; and all struggle for dignity and self-determination is rooted in the struggle for actual control of one's own body.... (1) The very word erotic comes from the Greek word eros, the personification of love in all its aspects--born of Chaos, and personifying creative power and harmony. When I speak of the erotic, then, I speak of it as an assertion of the lifeforce of women; of that creativity energy empowered, the knowledge and use of which we are now reclaiming in our language, our history, our dancing, our loving, our work, our lives. (2) Aristophanes' play, Lysistrata, tells of a group of women who withhold sex from their husbands until their husbands make peace with the Spartans. (3) This simple story creates a powerful image of these women's awareness of their bodies' inherent power. This awareness, arguably, pushes them to present the as a tool capable of triggering change. While this may, at first glance, seem a story of manipulation, it is actually a celebration of the power and redemptive qualities of women's bodies. The female has long been the subject of awe, shame, and controversy. Women who have expressed themselves through their bodies have traditionally been typecast as loose and oversexed by both men and women alike. Such judgment is symptomatic of the existence of in all cultures. In this article, sexual profiling refers to the assumptions made regarding women who express themselves through their bodies. Social stereotypes regarding morality are generally used to evaluate women's behaviors and justify sexual profiling. An analysis of the effects of sexual profiling on female bodily expression reveals that laws and social constructs conspire to restrict women's autonomy and freedom of expression. Moreover, sexual profiling has even impacted feminist jurisprudence's view of female bodily expression. This impact is evidenced by the fact that, thus far, feminist jurisprudence has neglected to embrace the female as a tool for redemption and liberation. However, such an omission has not derailed female bodily expression. In all cultures there are women who use their bodies to fight patriarchy and resist gender-biased laws and assumptions. Therefore, this article argues that feminist jurisprudence must identify women's bodies as tools for redemption against sexism and patriarchy. This article uses Trinidad as an example of a society in which patriarchal laws that control women's bodies abound. (4) Specific Trinidadian laws perpetuate society's widespread stereotypes of women's bodies and continue the tacit sexual profiling of women. Despite these disadvantages, poor women in Trinidad have used and continue to use the as a tool for resistance. Trinidadian women's use of their bodies to fight patriarchy is referred to in this article as body The term body protest is coined here to describe women's use of the female as a mode of expression and as a tool for liberation and transformation. If we read these women's bodies, we witness an organic feminism that should lead us (academic feminists) to recognize our own internalized sexism and our limitations in arguing for women's liberation. Trinidadian women lead us to a deeper understanding of the role of the in gender liberation. This article attempts to further the feminist discourse by demonstrating how embracing the female as a redemptive tool can lead to a more liberated, inclusive and effective feminist movement. This article consists of six parts. The first part explores the concept of protest. The second part provides a history of the traditional stereotypes attached to women's bodies and discusses the effects of politics on women. The third part consists of an assessment of feminist theory's treatment of the female body. …" @default.
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• W3124339728 date "2006-03-22" @default.
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• W3124339728 title "Dance Halls, Masquerades, Body Protest and the Law: The Female Body as a Redemptive Tool against Trinidad's Gender-Biased Laws" @default.
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