Women in Military

The world today has changed in many aspects of gender related life style. Yet there is an area of improvement in the focus of gender: based on labour and the patriarchial working woman. The class society have a great impact on the behaviour women carry out. The different theories and definitions help to explain the relationship of the construction of the gender. Feminism has a great impact on the gender role in our society. Feminists have been fighting for a long time for power and control in this man’s world. Our family structure creates a great impact on women’s behaviour in society, family life and the labour force. All these titles focus on the relatonship of gender. Gender is best described the construction of what is culturally assumed as “femininity”as well as “masculiniity”. Lesbian and gay male theory of a feminist is beyond the logic of masculine/femine. It is also referred to the social and cultural categories of the biological fact of human sex differentiation. Teresa de Lauretis uses this table: (1) Gender is (a) representation-which is not to say that it does not have concrete or real implications, both social and subjective, for the material life of individuals. On the contrary, (2) The representation of gender is its construction - and in the simplest sense it can be said that all of Western Art and high culture is the engraving of the history of that construction. (3) The construction of gender goes on as busily today as it did in earlier times, say the Victorian era. And it goes on not only where one might expect it to - in the media, the private and public schools, the courts, the family, nuclear or extended or single - parented. The construction of gender also goes on, if less obviously, in the academy, in the intellectual community, in avantgarde artistic practices and radical theories, even, and indeed especially, in feminism. (4) Paradoxically, therefore, the construction of gender is also effected by its deconstruction; that is to say, by any discourse, feminist or otherwise, that would discard it as ideological misrepresentation, for gender like the real, is not only the effect of representation but also its excess, what remains outside discourse as a potential trauma which can rupture or destabilize, if not contained, any representation (Winders 15). The Aristotelian view of the natural role of “civilized” woman as a wife and mother. A rational man’s view for a woman is the daily chores and responsibilities of nurturing children and running a houshold; leisure time is not necessary for a wife and mother. The “uncivilized” woman is a slave or a serf or a labourer, or from a “savage” race, is even more handicapped by her social role and her natural abilities. On the same note, a laboured woman of these groups would completely shoutout the life of leisure. The Descartes method can be acquired knowledge by breaking down complex beliefs and experiences. The simple natures are uncovered and examined closely to understand how they combine and to build up other objects. According to Princess Elizabeth of Behemia who corresponds to the method does not lead her enough time for her to acquire a habit of meditation or other inerests in her household. On the other hand, a poor woman would find it impossible. In class and race it becomes clear that Descartes’s rational man is not only male but an upper-class, European male. A woman who wishes to follow Descartes’s method must ignore her cultural roles and see the skills and thought that are combined and free from reason. In a family setting equality is not practised for women. Rational and formal equality is taken for granted in a domestic admisphere based on tradition and “natural” inequalities. Joan Acker’s of gender: the abstract worker is actually a man, and it is the man’s body, its sexuality, minimal responsibility in procreation, and conventional control of emotions that pervades work and organizational processes. Women’s bodies-female sexuality, their ability to procreate and their pregnancy, breast-feeding, and child care, menstruation, and mythic “emotionality”-are suspect, stigmatized, and used as grounds for control and exclusion (Williams 228). The structural deflection is changing formal equality for a true equality or changing the goal of the organization or both. In the adoption of the fifty-fifty rule privileges males: first, to separate public and private life as a male model (the leader) which means to prove themselves as men in a male-defined space. To succeed the new leadership role is to adopt the same ability as men. Second, sex-paired leadership structure of the same sex is direct competition with an inferior group or sex. Simone de Beauvoir argues the self - development as women are to relate to the subject and they should join the battle. Women should defind themselves as subjects against an object or other. Jessica Benjamin argues opposite a traditional feminist theory