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Male privilege is mythical and obviously non existent concept created by feminists and social justice warriors. While there is some truth to the idea of male privilege, many of it’s not really male privilege, it is true that men are less sexualized but regardless of what radtards say, there is nothing wrong with sexualizing women, if anything women being sexualized is female privilege since it literally admires the female sex for being waaay better looking than males, it is also true that there isn’t a big amount of sexual slurs against men when there are many created for women, but it doesn’t matter becuase women use those terms themselves, and if women can use words like bitch, cunt, slut, ho, hoe, whore, skank, thot, foid, and femoid, then men can too, there just isn’t a word that one group can use that others can’t, men being rarely called slurs isn’t male privilege, if anything females are the actual ones privileged here since they use slurs almost interchangeably with “sis” or “friend”, but it’s no longer socially acceptable for any human being born with a penis to make those simple sounds with their larynxes come out of their mouths even if it’s obvious that they aren’t using it in a demeaning way and are simply using as a term of endearment for whom women their attracted to, while feminists are very well known for their beliefs about non existent male privileges, they also believe in other kinds of non existent shit like Black privilege, trans privilege, gay privilege, bisexual privilege and Asian privilege, many feminists would argue that the status of women is faaar behind the status of black people or those in the LGBTQ+ becuase when black people of LGBTQ members stand up for themselves, people always tend to show support to them, but when straight, white, cisgender females stand up for themselves they always get into shit, but there is a fairly obvious reason to this and that’s because POC and LGBTQ are extremely oppressed, but women are not any more oppressed than men, some feminists also argue that it’s even though considered racist to dress or wear makeup to look like a different race, but when a man dresses or does makeup to look like a female most people don’t care, and the people who do get offended are usually hated, but the only reason why it’s understandibly offensive to do blackface is becuase of the history behind it and a 400 year old history connecting it with slavery, although men dressing like women does link to history of oppressing women as well, women were literally never fucking ENSLAVED or forced to pick up 100000+ pieces of cotton under the hot sun for their entire lives, also blacks today are still incredibly oppressed and lots of their modern oppression still link to a time when blackface was done, women in the other hand are no longare the disadvantaged gender and therefore have no right to complain or get offended about little things if they don’t have a problem with those things themsleves.

Overview

Special privileges and status are granted to males in patriarchal societies. These are societies defined by male supremacy, in which males hold primary power and predominate in roles of political leadership, moral authority, social privilege and control of property. With systemic subordination of women, males gain economic, political, social, educational, and practical advantages that are more or less unavailable to women. The long-standing and unquestioned nature of such patriarchal systems, reinforced over generations, tends to make privilege invisible to holders; it can lead males who benefit from such privilege to ascribe their special status to their own individual merits and achievements, rather than to unearned advantages.

In the field of sociology, male privilege is seen as embedded in the structure of social institutions, as when men are often assigned authority over women in the workforce, and benefit from women's traditional caretaking role. Privileges can be classified as either positive or negative, depending on how they affect the rest of society. Women's studies scholar Peggy McIntosh writes:

We might at least start by distinguishing between positive advantages that we can work to spread, to the point where they are not advantages at all but simply part of the normal civic and social fabric, and negative types of advantage that unless rejected will always reinforce our present hierarchies.

Positive advantages include having such things as adequate nutrition, shelter, and health care, whereas negative advantages accompanying male privilege include such things as the expectation that a man will have a better chance than a comparably qualified woman of being hired for a job, as well as being paid more than a woman for the same job.

Scope

The term "male privilege" does not apply to a solitary occurrence of the use of power, but rather describes one of many systemic power structures that are interdependent and interlinked throughout societies and cultures.

Privilege is not shared equally by all males. Those who most closely match an ideal masculine norm benefit the most from privilege. In Western patriarchal societies this ideal has been described as being "white, heterosexual, stoic, wealthy, strong, tough, competitive, and autonomous". Men's studies scholars refer to this ideal masculine norm as hegemonic masculinity. While essentially all males benefit from privilege to some degree, those who visibly differ from the norm may not benefit fully in certain situations, especially in the company of other men that more closely match it.

Men who have experienced bullying and domestic violence in youth, in particular, may not accept the idea that they are beneficiaries of privilege. Such forms of coercive violence are linked to the idea of toxic masculinity, a specific model of manhood that creates hierarchies of dominance in which some are favored and others are harmed.

The invisibility of male privilege can be seen for instance in discussions of the gender pay gap in the United States; the gap is usually referred to by stating women's earnings as a percentage of men's. However, using women's pay as the baseline highlights the dividend that males receive as greater earnings (32% in 2005). In commerce, male dominance in the ownership and control of financial capital and other forms of wealth has produced disproportionate male influence over the working classes and the hiring and firing of employees. In addition, a disproportionate burden is placed upon women in employment when they are expected to be solely responsible for child care; they may be more likely to be fired or be denied advancement in their profession, thus putting them at an economic disadvantage relative to men.

Scholarship

The earliest academic studies of privilege appeared with feminist scholars' work in the area of women's studies during the 1970s. Such scholarship began by examining barriers to equity between the sexes. In later decades, researchers began to focus on the intersectionality and overlapping nature of privileges relating to sex, race, social class, sexual orientation, and other forms of social classification.

Peggy McIntosh, one of the first feminist scholars to examine male privilege, wrote about both male privilege and white privilege, using the metaphor of the "invisible knapsack" to describe a set of advantages borne, often unaware and unacknowledged, by members of privileged groups. According to McIntosh, privilege is not a result of a concerted effort to oppress those of the opposite gender; however, the inherent benefits that men gain from the systemic bias put women at an innate disadvantage. The benefits of this unspoken privilege may be described as special provisions, tools, relationships, or various other opportunities. According to McIntosh, this privilege may actually negatively affect men's development as human beings, and few question that the existing structure of advantages may be challenged or changed.

Efforts to examine the role of privilege in students' lives has become a regular feature of university education in North America. By drawing attention to the presence of privilege (including male, white, and other forms) in the lives of students, educators have sought to foster insights that can help students contribute to social justice. Such efforts include McIntosh's "invisible knapsack" model of privilege and the "Male Privilege Checklist".

Cultural responses

Many men have responded to discussions of male privilege by saying that they do not feel that they have been given any unearned advantages, such as in their struggles to find success in employment, education, or relationships. Advocates for men's rights and father's rights as well as anti-feminist men often accept that men's traditional roles are damaging to men but deny that men as a group have institutional power and privilege, and argue that men are now victims relative to women.

Some have taken active roles in challenging oppressive sexism, arguing that male privilege is deeply linked to the oppression of women. They describe men's oppressive behaviors as cultural traits learned within patriarchal social systems, rather than inborn biological traits. Advocates within the broader men's movement oriented towards profeminism or anti-sexism argue that traditional gender roles harm both men and women. "Liberal" profeminism tends to stress the ways men suffer from these traditional roles, while more "radical" profeminism tends to emphasize male privilege and sexual inequality. Some men may also be advocates of women's rights but deny that their privilege as a whole is a part of the issue at hand.

Preference of sons over daughters

In both India and China, male offspring are often privileged and favored over female children. Some manifestations of son preference and the devaluation of women are eliminating unwanted daughters through neglect, maltreatment, abandonment, as well as female infanticide and feticide despite laws that prohibit infanticide and sex-selective pregnancy termination. In India some of these practices have contributed to skewed sex ratios in favor of male children at birth and in the first five years. Other examples of privileging male offspring are special "praying for a son" ceremonies during pregnancy, more ceremony and festivities following the birth of a boy, listing and introducing sons before daughters, and common felicitations that associate good fortune and well-being with the number of sons.

Reasons given for preferring sons to daughters include sons' role in religious family rites, which daughters are not permitted to perform, and the belief that sons are permanent members of the birth family whereas daughters belong to their husband's family after marriage in accordance with patrilocal tradition. Other reasons include patrilineal customs whereby only sons can carry on the family name, the obligation to pay dowry to a daughter's husband or his family, and the expectation that sons will support their birth parents financially while it is regarded as undesirable or shameful to receive financial support from daughters.

See also

• Androcentrism
• Anti-discrimination law
• Antifeminism
• Chauvinism
• Gender
• Gender marking in job titles
• Gender bias on Misplaced Pages
• Harem effect (science)
• Honorary male
• Generic antecedent
• Global Gender Gap Report
• Male as norm
• Privilege (social inequality)
• Sex-selective abortion

References

1. ^ Phillips, Debby A.; Phillips, John R. (2009). "Privilege, Male". In O'Brien, Jodi (ed.). Encyclopedia of Gender and Society: Volume 2. Thousand Oaks, Calif.: SAGE Publications. pp. 683–685. ISBN 978-1-4129-0916-7. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
2. ^ Keith, Thomas (2017). "Patriarchy, Male Privilege, and the Consequences of Living in a Patriarchal Society". Masculinities in Contemporary American Culture: An Intersectional Approach to the Complexities and Challenges of Male Identity. Routledge. ISBN 978-1-31-759534-2. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
3. Rohlinger, Deana A. (2010). "Privilege". In Ritzer, G.; Ryan, J.M. (eds.). The Concise Encyclopedia of Sociology. John Wiley & Sons. pp. 473–474. ISBN 9781444392647.
4. ^ McIntosh, Peggy (1988). "White Privilege and Male Privilege: A Personal Account of Coming to See Correspondences Through Work in Women's Studies" (PDF). Wellesley, MA: Wellesley College, Center for Research on Women. Working Paper 189.
5. Narayan, Uma (1997). Dislocating Cultures: Identities, Traditions, and Third-World Feminism. London: Routledge. ISBN 978-0-415-91419-2.
6. ^ Coston, Bethany M.; Kimmel, Michael (2012). "Seeing Privilege Where It Isn't: Marginalized Masculinities and the Intersectionality of Privilege". Journal of Social Issues. 68 (1): 97–111. doi:10.1111/j.1540-4560.2011.01738.x. ISSN 1540-4560.
7. ^ Flood, Michael (2007). "Men's movement". In Flood, Michael; et al. (eds.). International Encyclopedia of Men and Masculinities. London: Routledge. pp. 418–422. ISBN 978-0-415-33343-6. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)
8. Clatterbaugh, K. (2007). "Anti-feminism". In Flood, Michael; et al. (eds.). International Encyclopedia of Men and Masculinities. London: Routledge. pp. 21–. ISBN 978-0-415-33343-6.
9. Shaw, Susan; Lee, Janet (2015). Women's Voices Feminist Visions (Sixth ed.). New York, New York: McGraw-Hill Education. p. 54. ISBN 978-0-07-802700-0.
10. Ryju, S.; Lahiri-Dutt, eds. (2011). Doing gender, doing geography: emerging research in India. New Delhi: Routledge. p. 212. ISBN 978-0-415-59802-6.
11. ^ Weiner, M.; Varshney, A.; Almond, G. A., eds. (2004). India and the politics of developing countries. Thousand Oaks, Calif.: SAGE Publications. p. 187. ISBN 978-0-7619-3287-1.
12. Joseph, W. A., ed. (2010). Politics in China: an introduction. Oxford: Oxford University Press. p. 308. ISBN 978-0-19-533530-9.
13. ^ Lai-wan, C. C.; Eric, B.; Hoi-yan (2006). "Attitudes to and practices regarding sex selection in China". Prenatal Diagnosis. 26 (7): 610–613. doi:10.1002/pd.1477. PMID 16856223.
14. ^ Singh, K. (2012). "Man's world, legally". Frontline. 29 (15). Retrieved May 13, 2013.
15. Koop, C. E.; Pearson, C. E.; Schwarz, M. R., eds. (2002). Critical issues in global health. San Francisco, Calif.: Wiley. p. 224. ISBN 978-0-7879-6377-4. Across the world, male privilege is also variously reflected in giving sons preferential access to health care, sex- selective abortion, female infanticide, or trafficking in women.
16. Croll, E. (2000). "Ethnographic voices: disappointing daughters". Endangered daughters: discrimination and development in Asia. London: Routledge. pp. 70–105. ISBN 978-0-203-17021-2. {{cite book}}: External link in |chapterurl= (help); Unknown parameter |chapterurl= ignored (|chapter-url= suggested) (help)

Further reading

• Branscombe, Nyla R. (June 1998). "Thinking about one's gender group's privileges or disadvantages: consequences for well-being in women and men". British Journal of Social Psychology. 37 (2): 167–184. doi:10.1111/j.2044-8309.1998.tb01163.x. {{cite journal}}: Invalid |ref=harv (help)
• Ferber, Marianne A.; Blau, Francine D.; Winkler, Anne E. (2014). The economics of women, men, and work (7th ed.). Boston: Pearson. ISBN 9780132992817.
• Jacobs, Michael P. (1997). "Do gay men have a stake in male privilege?". In Gluckman, Amy; Reed, Betsy (eds.). Homo economics: capitalism, community, and lesbian and gay life. New York: Routledge. pp. 165–184. ISBN 9780415913799. {{cite book}}: Invalid |ref=harv (help)
• Kimmel, Michael S. (September 1987). "Men's responses to feminism at the turn of the century". Gender & Society. 1 (3): 261–283. doi:10.1177/089124387001003003. JSTOR 189564. {{cite journal}}: Invalid |ref=harv (help)
• Kolb, Kenneth H. (2007). "'Supporting our black men': reproducing male privilege in a black student political organization". Sociological Spectrum. 27 (3): 257–274. doi:10.1080/02732170701206106. {{cite journal}}: Invalid |ref=harv (help)
• Kimmel, Michael; Ferber, Abby L., eds. (2003). Privilege: A Reader. Boulder, Colorado: Westview Press. ISBN 978-0-8133-4056-2.
• Messner, Michael A. (June 1998). "The limits of 'The Male Sex Role': an analysis of the men's liberation and men's rights movements' discourse". Gender & Society. 12 (3): 255–276. doi:10.1177/0891243298012003002. JSTOR 190285. {{cite journal}}: Invalid |ref=harv (help) Pdf.
• Noble, Carolyn; Pease, Bob (2011). "Interrogating male privilege in the human services and social work education". Women in Welfare Education. 10 (1): 29–38. Archived from the original on 2017-08-23.{{cite journal}}: CS1 maint: bot: original URL status unknown (link) Pdf.
• Orelus, Pierre W. (2010). "Unmasking male, heterosexual, and racial privileges: from naive complicity to critical awareness and praxis". Counterpoints. 351: 17–62. JSTOR 42980551. {{cite journal}}: Invalid |ref=harv (help)
• Pratto, Felicia; Stewart, Andrew L. (March 2012). "Group dominance and the half-blindness of privilege". Journal of Social Issues. 68 (1): 28–45. doi:10.1111/j.1540-4560.2011.01734.x. {{cite journal}}: Invalid |ref=harv (help)
• Schmitt, Michael T.; Branscombe, Nyla R. (2002). "The meaning and consequences of perceived discrimination in disadvantaged and privileged groups". European Review of Social Psychology. 12 (1): 167–199. doi:10.1080/14792772143000058. {{cite journal}}: Invalid |ref=harv (help)

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