Men have evolved to exhibit a desire for chastity and sexual fidelity and an abhorrence of promiscuity in long-term mates. We investigated whether these preferences manifest themselves even in an ...unlikely situation (prostitution) by observing men's behavior. We considered 8817 prostitutes under age 45 who worked in Indonesian cities in 2002–2004. We measured female promiscuity by experience in prostitution and applied OLS to determine whether clients paid more to less experienced prostitutes. After controlling for a set of characteristics of prostitutes and clients, we found that compared to prostitutes with an experience ≤1year, prostitutes with an experience of 2–4years earned 4.2% less, and those with an experience >4years earned 7.7% less. The difference is great because a value of 4.2% is just under the daily expenditure per capita on food. The relationship was more pronounced for prostitutes of high fertile age and for prostitutes with greater negotiability. It seems that the preferences are strongly built in men's psychology.
•We examined whether men revealed an abhorrence of female promiscuity in an unlikely situation.•We used experience in prostitution as a proxy for female promiscuity.•We analyzed 8817 prostitutes in Indonesia.•Clients paid considerably less to more experienced prostitutes.•It seems that the male preference is strongly built in men's psychology.
Pureté et impureté des Vestales Diane Baudoin
Storia delle donne : concepire, generare, nascere,
07/2022, Letnik:
17
Journal Article
Recenzirano
Odprti dostop
This article deals with the Vestals, virgin priestesses consecrated to the goddess Vesta, and their purity and impurity. These virgins, endowed with a specific legal and religious status, carried out ...rites of purification of the city. Moreover, through their main mission, the maintenance of the sacred fire, they ensured the continuance of Rome. They represent the perfect example of Roman feminine virtues: chastity (castitas) and pudicity (pudicitia). So, these priestesses embodied both moral and religious purity. However, they can also symbolize impurity. Indeed, two crimes could be committed by the Vestal, fire-extinguishing and the most serious of them, the incestum, the loss of virginity. The Vestal then became impure: she had been corrupted (corrupta), polluted. The punishment of this crime was death and the context, in which it takes place, expresses the danger associated with this incestum. Thus, the aim of this paper is to emphasize the importance of the pure-impure dichotomy in the construction and representation of the cult of Vesta and especially of its priestesses.
This study aims to highlight the aspects of memorizing the presentation through Surat Al-Nur and studying it objectively. Its importance lies in the fact that all heavenly laws, sound minds, and ...normal instincts state that preserving and maintaining honor is a necessity of human civilization, and its violation is sedition on earth and great corruption. The noble surah dealt with this noble purpose a comprehensive divine treatment from three sides: the individual, then the family, then the community, and included each side with jurisprudence provisions, legal controls, and high etiquette, and included it with physical and spiritual treatment, as it surrounded it with an impenetrable fence; Let us conclude that Surat Al-Nur has developed an integrated system for preserving symptoms, and that it can only be achieved by working with these three combined, and that any defect or deficiency in some of them leads to factors of internal disintegration and moral collapse that destroys families and nations.
In Indonesia, marital status and religion are important social attributes, with sex being culturally and legally restricted to marriage. This begs the question of how Indonesian never-married ...individuals manage their needs relating to sexuality and belonging. The study particularly outlines the role of religion in assisting unmarried individuals fulfil their need for partnership. Qualitative interviews were conducted with 40 never-married Indonesian adults aged 26-50 who belong to the acknowledged religions of Indonesia. The results revealed that religiosity and spirituality informed the participants' perceptions of their singleness in terms of emotion, socialising and sexual experience. Those with orthodox religious values believed that marriage is a religious mandate in order to avoid sinful sexual promiscuity. In contrast, participants who describe their religious life in terms of having a close spiritual connection with God (or a Higher Being), while also experiencing pressure, tended to perceive such pressure as positive and necessary for the sake of their future.
This article examines Chinese-Islamic cultural encounters in the aspect of gender, investigating the issue of widows using Muslims in late imperial China as a case study. Mainly drawing upon ...historical sources produced by Chinese Muslims themselves, including inscriptions on steles in mosques, genealogies of Chinese Muslim lineages, as well as books written by Chinese Muslims in the late imperial period, this research probes into how Chinese Muslim men and women navigated between disparate Confucian and Islamic gender discourses in both their scholarly discussion and everyday practice. This research notes that from the mid-17th century to the late-19th century, Chinese Muslims displayed transforming attitudes of disapproval, silence, appropriation, and incorporation of Confucian notions of widows' chastity, despite the Qur'anic discouragement of celibacy. This process did not indicate a decline of Islam amongst these Muslims. On the one hand, they were able to Islamize Confucian concepts and create a unique "Chinese Islamic" gender discourse. On the other hand, the cult of chastity was empowering to Chinese Muslim women, allowing them to expand their social space and be engaged in various communal and public activities of Islam. Women thus began to play a more public role in transmitting Chinese Islamic values and knowledge.
This essay investigates Richardson and Fielding’s projection of social mobility and the intrinsic conditionality of virtue and honor that is essential for social transformation. Maintaining a ...virtuous status among morally corrupt people destabilizes the established stereotypical view of social hierarchy and incites some aristocratic people’s passion for their servants, violating the consolidation of social class boundaries. Pursuant to the principles of the progressive ideology, some members of the upper class authoritatively thwart endeavors for upward mobility, except for social progression coupled with moral standing and good reputation that is propitiously received with communal acceptance and approbation. Therefore, the novels entail that values of good ethics, chastity, and piety become fundamental requirements for maintaining and enhancing social standing regardless of any prospective deterioration in the material situation. Both novels resist the ideology that honor as virtue is an inherited value that is vested in a certain class by ancestry and heredity. Contrary to this supposition, both contexts associate moral corruption with social degradation and document it historically to reform sinful practices and immodesty. Finally, the authors aspire for ideal societies where the holders of virtue and honor should be rewarded for resisting moral corruption, the allure of materialism, and the greed of capitalism.
During the colonial period in India, European scholars, British officials, and elite Indian intellectuals—philologists, administrators, doctors, ethnologists, sociologists, and social ...critics—deployed ideas about sexuality to understand modern Indian society. In Indian Sex Life , Durba Mitra shows how deviant female sexuality, particularly the concept of the prostitute, became foundational to this knowledge project and became the primary way to think and write about Indian society.
Bringing together vast archival materials from diverse disciplines, Mitra reveals that deviant female sexuality was critical to debates about social progress and exclusion, caste domination, marriage, widowhood and inheritance, women's performance, the trafficking of girls, abortion and infanticide, industrial and domestic labor, indentured servitude, and ideologies about the dangers of Muslim sexuality. British authorities and Indian intellectuals used the concept of the prostitute to argue for the dramatic reorganization of modern Indian society around Hindu monogamy. Mitra demonstrates how the intellectual history of modern social thought is based in a dangerous civilizational logic built on the control and erasure of women's sexuality. This logic continues to hold sway in present-day South Asia and the postcolonial world.
Reframing the prostitute as a concept, Indian Sex Life overturns long-established notions of how to write the history of modern social thought in colonial India, and opens up new approaches for the global history of sexuality.
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