Gender Role Reversal Quotes

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He lay there and felt something and then her hand holding him and searching lower and he helped with his hands and then lay back in the dark and did not think at all and only felt the weight and the strangeness inside and she said, “Now you can’t tell who is who can you?” “No.” “You are changing,” she said. “Oh you are. You are. Yes you are and you’re my girl Catherine. Will you change and be my girl and let me take you?” “You’re Catherine.” “No. I’m Peter. You’re my wonderful Catherine. You’re my beautiful lovely Catherine. You were so good to change. Oh thank you, Catherine, so much. Please understand. Please know and understand. I’m going to make love to you forever.
Ernest Hemingway (The Garden of Eden)
About a month before I gave birth, Colin moved to LA full-time. Once Rudy arrived, Colin settled happily into his new role, returning to architecture when an interesting project cropped up. Pretty amazing, right? Unless you reverse the gender, and then it's what women who have the choice to stay home do 95 percent of the time.
Nell Scovell (Just the Funny Parts: ... And a Few Hard Truths About Sneaking Into the Hollywood Boys' Club)
Z ipes’s concerns overlap with those of feminists such as Marcia Lieberman, Karen Rowe, Sandra Gilbert, Susan Gubar, and, to a lesser extent, Ruth B. Bottigheimer, who diagnose fairy tales as symptoms of their cultures’ misogynistic traditions.11 For feminists, the fairy tales favored by a given society reflect its gender biases. Accordingly, Amer- icans’ Disney-abetted passion for “Cinderella,” “Sleeping Beauty,” “Snow White,” and “Beauty and the Beast” testifies to our culture’s expediently sexist projection of women as passively compliant, self- sacrificing, beauty-obsessed creatures devoid of agency.12 The inclu- sion of Russian fairy tales in Western feminists’ sphere of reference would necessitate a modification of their critique, for, Russian society’s notorious ageless sexism notwithstanding, some of Russia’s favorite tales (“The Feather of Finist the Bright Falcon,” “The Maiden Tsar,” and “The Frog Princess”) reverse the gender roles in the hackneyed paradigm that feminists deem generically quintessential.
Anonymous
When women defy gender roles by acting in a way that is perceived as too “masculine,” men use violence to punish them and remind them of their feminine role. Benevolent sexism is simply the reverse of this; it isn’t the punishment for acting too masculine, it’s the reward for acting appropriately feminine.
Anonymous
A long time lag intervened between the point when high fertility rates were no longer needed to replace the population and the point when these changes occurred. People hesitate to give up familiar norms governing gender roles and sexual behavior. But when a society reaches a sufficiently high level of economic and physical security that younger birth cohorts grow up taking survival for granted, it opens the way for an intergenerational shift from pro-fertility norms to individual-choice norms that encourages secularization. Although basic values normally change at the pace of intergenerational population replacement, the shift from pro-fertility norms to individual-choice norms has reached a tipping point at which conformist pressures reverse polarity and are accelerating changes theyonce resisted. Different aspects of cultural change are moving at different rates. In recent years, high-income countries have been experiencing massive immigration by previously unfamiliar groups. They have also been experiencing rising inequality and declining job security, for reasons linked with the winner-takes-all economies of advanced knowledge societies. The causes of rising inequality are abstract and poorly understood, but
Ronald Inglehart (Religion's Sudden Decline: What's Causing it, and What Comes Next?)
So Jesus is the model for the husband’s role of protecting his wife. The rest of the passage is a fascinating study of role reversals in which Jesus gives his bride a bath and takes responsibility for providing bridal clothes that are treated for stains, laundered, and ironed (metaphors for sanctification). These metaphors for sanctification not only are a model of a husband directly serving the best interests of the wife in her well-being and development (cf. Phil. 2:1–4); they also depict Jesus Christ as doing women’s work (stereotypical female domestic chores),
Cynthia Long Westfall (Paul and Gender: Reclaiming the Apostle's Vision for Men and Women in Christ)
The problem is not isolated to Southern Baptist churches; it is rampant. Unbalanced power in the church—caused by strict gender roles and a dearth of women leaders—is widespread and firmly rooted in most evangelical churches. The unsettling irony of complementarians favoring a male-dominated structure for church and society is that Jesus worked against such a structure during his ministry. In the story of the woman who crashed the Pharisee’s dinner party to anoint Jesus, Luke highlights how Jesus reverses the positions of the powerful, religious man and the shamed, sinful woman. He lifts up the faith and worth of the woman and demotes the leader from his position of honor and power. This, of course, was not the only time Jesus set men and women on equal footing. When he delayed a healing request from Jairus to speak and restore dignity to the bleeding woman of faith (Mark 5, Matt 9, Luke 8), Jesus gave a religious, male leader and a poor, female outcast equal attention in the kingdom (and equal access to health care). When he commended Mary as a disciple/rabbi in training (Luke 10), Jesus opened religious education and leadership to women. When he revealed his messianic identity first to the Samaritan woman at the well (John 4, a story we will study later), Jesus confirmed that women have equal access to the truth. When he entrusted the message of the resurrection to Mary Magdalene (John 20), Jesus demonstrated that the gospel message of the kingdom should be preached by women and men. In these and many other teaching moments, Jesus dismantles the idea that men should have the sole claim to authority and leadership in society.
Jennifer Garcia Bashaw (Scapegoats: The Gospel through the Eyes of Victims)