By Aihwa Ong, Michæl G Peletz

This outstanding array of essays considers the contingent and transferring meanings of gender and the physique in modern Southeast Asia. through examining femininity and masculinity as fluid strategies instead of social or organic givens, the authors supply new methods of realizing how gender intersects with neighborhood, nationwide, and transnational kinds of wisdom and power.

Contributors reduce throughout disciplinary obstacles and draw on clean fieldwork and textual research, together with newspaper bills, radio stories, and feminist writing. Their matters diversity commonly: the writings of feminist Filipinas; Thai tales of widow ghosts; eye-witness money owed of a beheading; narratives of bewitching genitals, recalcitrant husbands, and marketplace girls as femmes fatales. Geographically, the essays disguise Singapore, Indonesia, Malaysia, Thailand, and the Philippines. The essays deliver to this area the theoretical insights of gender conception, political financial system, and cultural studies.

Gender and different kinds of inequality and distinction become altering platforms of symbols and meanings. our bodies are explored as websites of political, monetary, and cultural transformation. the problems raised in those pages make vital connections among habit, our bodies, domination, and resistance during this dynamic and colourful region.

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Additional resources for Bewitching Women, Pious Men: Gender and Body Politics in Southeast Asia

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At home, she is entrusted with the safekeeping of her husband's desires and the welfare of her family, yet her success in business depends on her capacity to arouse the desires of her customers, to make them willing to spend money. It is this ambiguity that is reflected in the stories about the "sexual freedom" of women traders. Their "danger" lies in their ability to control their own passions, but to awaken those of others. CONCLUSIONS Aihwa Ong has noted that gender is a "potentially contradictory configuration of meaning that codes alternative structures of morality, control, and power" (Ong 1990:422).

The prevailing stereotype in Solo is that while the wife goes off each day to the market to earn a living WHY WOMEN RULE THE ROOST 25 for her family, her husband stays at home, amusing himself by whistling to his songbirds. 8 In this sense, the relationship of men and women to money at the marketplace closely parallels the situation found in the home: just as men are deemed ill suited to handling household finances, they are also considered incapable of competently managing many kinds of businesses.

Status, always relative, is determined by a remarkably intricate set of considerations. , village versus city), and gender. Status is also measured on the basis of somewhat less tangible qualities-for example, degree of cultural refinement, mastery of elaborate linguistic etiquette and social skills, and the reputed possession of spiritual strength. The concept of prestige is important in the evaluation of status, but is sometimes divorced from other determinants of status, such as wealth. For example, certain occupations, such as palace retainer, Muslim religious leader, or petty civil servant, are poorly paid but are still considered prestigious, at least in some circles.

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Bewitching Women, Pious Men: Gender and Body Politics in by Aihwa Ong, Michæl G Peletz
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