Gender Resources

1996, February 5). A very difficult pregnancy: Should a woman in a coma, impregnated by a rapist, bear a child? Time, p. 33.

 

OVERVIEW

In 1985, a 19-year-old Cornell University freshman suffered a serious automobile accident that left her in a coma. Her eyes open, she can follow movement in the room, but the only apparent sign of comprehension or response is to pain. In August, 1995 she was found to be five months pregnant, apparently raped by a health aide of the Westfall Health Care Center in Brighton, N.Y.

Opinions as to what should be done and who should have the final say differ. Women in comas have given birth before—in most cases pregnant before becoming comatose. There are obvious medical risks to a woman giving birth while in a coma. The child will one day have to deal with its bizarre origins.

In this case, as is the prevailing practice, the family has made its decision. The woman and her family being devout Roman Catholics, it has been decided that she will have the baby. Lawyer and ethicist at the Hastings Center, Ellen Moskowitz, says, "It seems reasonable to conclude this is the kind of decision she would have wanted."

George Annas of the Boston University School of Public Health disagrees. He cites the governments ruling in the case of comatose Nancy Cruzan in 1990 to maintain her on life supports even against the strong wishes of her family. Furthermore, "Even people who are fervently pro-life (sometimes) make exceptions for rape and incest. Since the pregnancy was not her project, making her give birth, which carries medical risks, constitutes abuse."

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Who do you think should decide such cases? Should it always be so, and should there ever be exceptions to this answer?
2. Do you think this fetus should be aborted?
3. If there is no abortion and there is a healthy birth, what do you think should be done with the child? When and how should it be told about its conception and birth? Would you allow the child to eventually see his or her mother if she is still alive? At what age would this be appropriate?
4. If the rapist is charged and proven guilty, what sentence would you recommend?

IMPLICATIONS

1. Our society needs some solid ground on which to train its young (potential rapists and mothers), make difficult ethical decisions, and render criminal justice verdicts. Relativists and absolutists must be heard and taken seriously in our public debate over controversial issues. We must find new ways of reaching common ground.
2. The discussion of ethical dilemmas is a part of moral education in the home, school, and church. It must be admitted that there are difficult, gray areas in the field of ethics and law. Neither cynicism nor dogmatism serves those in such positions well.
3. There will be issues on which there will be strong disagreement in our society. It is necessary to learn how to live, listen, and debate amid strong diversity. Discussion of such issues should take place among young people in schools and youth groups. These should not be discussions for discussion’s sake, but part of an overall plan to contribute to the moral gounding of young people and their ability to function out of an integrated sense of self in a complex world.

Gil, R.M. & Vazquez, C.I. (1996). The Maria paradox. New York: G.P. Putnam’s Son.

OVERVIEW

Latina women often experience a profound clash between values and culture and the opportunities and expectations they find in America. The Maria Paradox, written by two Hispanic American women—a psychotherapist and a psychologist—addresses this issue, seeking to help Latinas "merge old world traditions with new world self-esteem." At the heart of the book is the concept of " ‘marianismo,’ " the Latina equivalent of what machismo is for Latino men. The authors state that just as the role of the man is determined by the rules of machismo, so is the woman’s determined by those of marianismo. In their home country, this social role provides women protection as wives and mothers. It also offers women respect and a life free from loneliness and wants. However, in the new country, marianismo binds Latinas in a no-win situation, as it insists that they live in a world that no longer exists and it perpetuates a value system that equates perfection with submission.

Marianismo is the ideal role for Hispanic women, viewing the Virgin Mary as the role model. The authors number the ten rules of marianismo. Among the list is the following:

• Do not forget a woman’s place.
• Do not be single, self-supporting, or independent-minded.
• Do not put your own needs first.
• Do not be unhappy with your man, no matter what he does to you.
• Do not forget that sex is for making babies, not for pleasure.
• Do not ask for help.
• Do not discuss personal problems outside the home.
• Do not change.

Using exercises and case studies, the authors thoroughly consider the marianismo’s impact for Latinas in the United States. They present avenues for change and acculturation by integrating the good of the home culture with the good of the new one, encouraging Latinas therefore to become " ‘new marianistas.’ "The Maria Paradox is a great book that all Latinas, those working with them, or those married to them should read. It sheds light into those dark, fussy areas and exposes the "invisible yoke" (marianismo), thus opening a window of hope.

QUOTATIONS

 

 

…if machismo is the sum total of what a man should be, marianismo defines the ideal role of woman…taking as its model of perfection the Virgin Mary herself. Marianismo is about sacred duty, self-sacrifice, and chastity. About dispensing care and pleasure, not receiving them. About living in the shadows, literally and figuratively, of your man-father, boyfriend, husband, son-your kids, and your family.

Traditional marianismo says that women are spiritually superior to men and capable of enduring all suffering.

Veneration may be the reward tendered to ‘la mujer buena’, but in actuality you end up feeling more like a servant than a subject of adoration. Indeed, the noble sacrifice of self (the ultimate expression of marianismo) is the force which has for generations prevented Hispanic women from even entertaining the notion of personal validation.

 

 

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Do you think that marianismo is compatible with life in America? Why or why not?
2. After looking at some of the rules of marianismo, how would any one of these create a conflict in the life of a Latina in America?
3. Do you see the effects of marianismo within any Latina teens in your youth group?
4. Since the concept is so inbred within the culture, can Hispanic American mothers prevent the future pain of their growing daughters? If so, how?

IMPLICATIONS

• If mothers, teachers, counselors, youth workers, etc, become aware and understand the concept of marianismo and how it plays to various degrees in the life of Latinas, it would greatly aid in the difficult process of acculturation and moving toward self-esteem.
• Latinas can use this book as a launching board toward freedom and wholeness.

Ana Reid cCYS

Ogletree, S.M., Williams, S.W., Raffeld, P., Mason, B., & Ricke, K. (1990). Female Attractiveness and Eating Disorders: Do Children’s Television Commercials Play a Role

?, Sex Roles, 22(11/12), 791-797.

OVERVIEW

(Download Female Attractiveness overview as a PDF

)

A dichotomy seems to exist in our cultural attitude toward food. Americans have always enjoyed and feel deserving of exquisite, rich, and probably expensive food. Compare this to societal demand—especially for women—to be fit and trim. This study seeks to determine whether these unbalanced attitudes toward food have manipulative effects on women.

 

AIM

This "study was designed to examine the content of children’s cartoon commercials." There was an expectation that many of the commercials would be advertisements for food products. The hypothesis was that these commercials would appeal to males and females. Conversely, there was an expectation that appearance-enhancement would be clearly directed toward females.

 

DESIGN

 

Cartoons and commercials were recorded during nine Saturday mornings, three mornings from each of the three major networks’ programming, during the months of September, October, and November in 1988. A total of 675 commercials were recorded, excluding public service announcements, commercials for television programming, and commercials that were clearly adult oriented. After eliminating repeats, 160 commercials remained for analysis.

 

The information was further categorized by supporting characters, main characters, narrators, and intended purchasers (male and female respectively). Statistical results were given for "all commercials," "food commercials," and "appearance-enhancement commercials."

 

FINDINGS

 

The "all commercial" results indicate that more male characters were on the screen than females. Additionally, the majority of the narrators were males; however, over twice as many commercials targeted females.

 

More specific findings separate food commercials from the appearance-enhancement commercials. Upon study, "food commercials" reveal that the majority of on-screen characters and narrators are male; these food commercials equally target males and females. "Appearance-enhancement commercial" findings suggest that the overwhelming majority of on-screen characters and narrators are female; no males were found as intended purchasers. These commercials are squarely targeted to females.

 

CONCLUSIONS

 

Overall, food commercials target both males and females. Appearance-enhancement targets females. This research leads to the conclusion that these "commercials may be one factor contributing to less than ideal eating attitudes and habits in females." Due to the findings, there is concern that "this differential emphasis may start in the childhood years and may affect females’, compared to males’, higher incidence of eating disorders."

 

One interesting note is that several jeans commercials targeted males. These commercials were not rated as appearance-enhancement, but communicated a different message. These commercials encouraged male viewers "to do their own thing." There was a heavy emphasis on independence and individuality.

 

QUESTIONS FOR REFLECTION AND DISCUSSION

1. Do you believe that Saturday morning commercials influence, in a direct way, young females toward eating disorders? Why or why not?
2. How can youth workers reconcile commercials influencing children to eat plenty of food products, most of which are unhealthy, with the appearance-enhancement commercials leading young women to desire fit, thin, and attractive bodies? Is there a double message?
3.  

1. Is it healthy that jeans commercials targeted primarily to males are based on values of individuality and independence? Does fashion lead to true individuality and independence?

 

IMPLICATIONS

1. Dialogue concerning these commercials must start in the family, primarily because most viewing occurs in the home. Parents must be aware of the messages that commercials send their children. Parents must begin to look for these messages. Teachers and youth workers must also develop this insight because of their complementary role to parents.
2. When those who interact with youth are able to evaluate what specific messages TV commercials send, discussion with children may begin. When these issues are discussed, young people can start to view these commercials with judgment skills and come to conclusions on their own or with the family. Open communication with children and teenagers helps when other forces influence them toward unhealthy attitudes and habits.
3.  

1. The youth worker should be aware of his or her potentially influential relationships with youth. The youth worker should not only be able to notice the messages that commercials are giving, but in a pro-active style, the youth worker must also address these issues with groups and engage them in dialogue and critical thinking. At this point, corporate conclusions can be reached.