There are, however, dominant ideals of doing femininity, which favour White, heterosexual, middle-class cis-women who are able-bodied.
The female-husband tradition preserves patriarchal structure; without an heir, women cannot inherit land or property from their family, but if her wife bears a son, the female wife is allowed to carry on the family name and pass on inheritance to her sons.
In the context of gender, conflict theory argues that gender is best understood as men attempting to maintain power and privilege to the detriment of women. As women do not have cultural power, there is no version of hegemonic femininity to rival hegemonic masculinity.
This is certainly relevant to the discussion of masculinity and femininity, because the characteristics and practices of both are socially constructed, reproduced, and reinforced through daily interactions.
One conversational partner can conform to the expectations of the other, he or she can ignore certain incidents, or he or she can solve apparent problems.
Mary Ann Weathers drew attention to the ways in which white women face a different form of discrimination than working class women of color, who additionally must fight racism and class oppression. Scholars of this perspective study how individuals act within society, and believe that meaning is produced through the interactions of individuals.
Conflict theory suggests that as long as heterosexuals and homosexuals struggle over these social and financial resources, there will be some degree of conflict.
Because of this, we act and react to symbols based on their current assigned meanings. Frederich Engels compared the family structure to the relationship between the bourgeoisie and the proletariat, suggesting that women had less power than men in the household because they were dependent on them for wages.
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