Core theoretical perspectives which explain gender

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Question 1: There are two core theoretical perspectives which explain gender. The social constructionist perspective or the essentialist perspective.

Which theoretical perspective offers the best explanation of gender and why gender inequalities exist.

In answering this question, you must:

Accurately define and compare the two theoretical perspectives of gender;Provide a clear argument in favour of one perspective of gender;Apply this perspective to explain one specific example of a gender inequality;Critically reflect on one ‘real-world’ example or a personal experience of your own to support your overall argument; Support your arguments with peer-reviewed evidence and/appropriate data; andReach the 500-word count requirement.

Question 2:

Please respond to one of the three options below:

How does gender hegemony shape what it means to be an Australian man and how this can influence men’s health and wellbeing?

OR

How does gender hegemony shape what it means to be an Australian woman and how this can influence women’s health and wellbeing?

OR

How does gender hegemony shape what it means to be a trans gender, gender non-conforming or diverse Australian and how this can influence their health and wellbeing?

In answering this question, you must:

Accurately define gender hegemony, including masculinities or femininities if/where relevant;Apply this perspective to explain one specific example of a health inequality based on gender;Critically reflect on one ‘real-world’ example or a personal experience of your own to support your overall argument; Support your arguments with peer-reviewed evidence and/appropriate data; andReach the 500-word count requirement.

Question 3: The institution of medicine is an important site through which gendered norms, practices and structures shape health outcomes of women, men and gender diverse peoples.

Provide one example of how this institution creates, sustains and reinforces one form of gender inequality.

In answering this question, you must:

Demonstrate your understanding of the role that the institution of medicine plays in creating, sustaining and reinforcing gender inequality; Explore one gender inequality that impacts the health outcomes for women, men or gender diverse people;Critically reflect on one ‘real-world’ example or a personal experience of your own to support your overall argument; Support your arguments with peer-reviewed evidence and/appropriate data; andReach the 500-word count requirement.

 

Sample Solution

Sociological theories help sociologists to develop questions and interpret data. For instance, a sociologist studying why middle-school girls are more likely than their male counterparts to fall behind grade-level expectations in math and science might use a feminist perspective to frame her research. Another scholar might proceed from the conflict perspective to investigate why women are underrepresented in political office, and an interactionist might examine how the symbols of femininity interact with symbols of political authority to affect how women in Congress are treated by their male counterparts in meetings.

 

Fu Panda goes one step further and includes a generational connection to the mentor motif. Not only does Po evolve throughout the film with the help of Master Shifu, but also Master Shifu has to learn from the Grandmaster, Master Oogway, how to take on this unexpected amateur in order to fulfill the Dragon Warrior prophecy. At first, Master Shifu has his reservations about training Po in becoming the Dragon Warrior because he believed that his master, Master Oogway, had made a mistake in naming the Warrior. In crafting an analogy of nurturing a peach tree, Oogway imparts Shifu with the lesson: “…you [must] let go the illusion of control… no matter what you do, that seed will grow to be a peach tree. You may wish for an apple…but you will get a peach…if you are willing to guide it, nurture it. To believe in it” (Stevenson, Osborne : ). At this moment, Oogway passes on. This is not only a “death of the Mentor” moment for Shifu but also an apotheosis, as Shifu is thus given the wisdom that will enable him to finally mentor Po. Shifu realizes that, with Oogway gone, he must train Po by himself and therefore he must fill in the “mentor” role. This is a reconfiguration of Campbell’s monomyth structure. Stevenson and Osborne include a second mentor narrative structure by using Shifu’s doubts as a mentor as part of his heroic development, casting him as a master who must become the student. Shifu achieves “Acceptance of the Call” after Oogway’s “Supernatural Aid”. At first, Shifu denounces Po and rejects him as the Dragon Warrior. When the Dragon Scroll is threatened, Shifu places himself at Tai Lung’s mercy when Tai Lung demands to be named the Dragon Warrior and rewarded the scroll. Shifu rebuffs him: “Dragon Warrior has taken scroll halfway across China by now. You will never see that scroll, Tai Lung. Never” (Stevenson, Osborne : ). Shifu finally acknowledges Po as the true Dragon Warrior. This moment is when the third generation of masters, Po, is finally recognized. After Po almost witnesses a “death of the mentor” moment, Po becomes the third wave of mentors and enters the “Master of two worlds” phase of Campbell’s monomyth. It is this three-generation set of masters that “flips the script” on the mentor narrative of the monomyth. Not only does Kung Fu Panda include Shifu’s “heroic” or mentorship development, but it also includes Po’s development from disciple to mentor as shown through the “Master of Two Worlds” threshold.

SECOND BODY:

When Po becomes the third generation of mentors, he enters the “Master of Two Worlds” stage. At this stage, not only is he figuratively able to navigate both the heroic realm and the quotidian, peasant, noodle-making one, but he is also literally a master of Kung Fu once named the Dragon Warrior. After defeating Tai Lung with the special Wuxi Finger Hold, Po returns to the Valley of Peace square. While the villagers applaud Po, his adoptive goose father emerges: “‘That’s my boy. That big, lovely kung fu warrior is my son!’” (Stevenson and Osborne, : ). Po has figuratively become the master of both his humble upbringing as well as his new-found prominence in Kung Fu. His adoptive father, proclaiming him as the Kung Fu Warrior, is his reconciliation with both worlds. Po’s father’s approval is a figurative gate into Po’s master

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