This article argues that literature of Buddha's philosophy has cosmopolitan nature. Buddhists do not believe in a personal creator God. In this sense, Buddhism is more than a religion; it is not centered only on the relationship between humans and a high God. Buddhism is a philosophical tradition that believes and centers on personal spiritual development. It is a humanistic way of life which can be understood as motivated to lead a moral life; it is also conscious of one's thoughts and actions as well as in developing wisdom and compassion. Both Buddhism and cosmopolitanism assert the dignity of every human being; these ideals aim at improving the condition of life. Philanthropy, empathy, and compassion can be considered as synonyms for Buddhism and cosmopolitanism. Service to fellow human beings is at the center for a cosmopolitan. When humans ascend the material concerns like pleasure and material desire, they are free to fulfill responsibilities to fellow human beings so that they can go up and beyond the close family members to all human beings, which is the philosophy of both Buddhism and cosmopolitanism. In both the Buddhist and cosmopolitan philosophy there is basic consideration of humanity. Buddhist social thought offers something to cosmopolitan ethics that cosmopolitanism’s desire to enhance ‘human interconnectedness’ is truly helpful to minimize the human sufferings. In this article, my goal is to explore and show Buddhism as a cosmopolitan philosophy.
{"title":"Buddhist Literature: A Cosmopolitan Philosophy","authors":"P. Giri","doi":"10.3126/mef.v10i1.34032","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34032","url":null,"abstract":"This article argues that literature of Buddha's philosophy has cosmopolitan nature. Buddhists do not believe in a personal creator God. In this sense, Buddhism is more than a religion; it is not centered only on the relationship between humans and a high God. Buddhism is a philosophical tradition that believes and centers on personal spiritual development. It is a humanistic way of life which can be understood as motivated to lead a moral life; it is also conscious of one's thoughts and actions as well as in developing wisdom and compassion. Both Buddhism and cosmopolitanism assert the dignity of every human being; these ideals aim at improving the condition of life. Philanthropy, empathy, and compassion can be considered as synonyms for Buddhism and cosmopolitanism. Service to fellow human beings is at the center for a cosmopolitan. When humans ascend the material concerns like pleasure and material desire, they are free to fulfill responsibilities to fellow human beings so that they can go up and beyond the close family members to all human beings, which is the philosophy of both Buddhism and cosmopolitanism. In both the Buddhist and cosmopolitan philosophy there is basic consideration of humanity. Buddhist social thought offers something to cosmopolitan ethics that cosmopolitanism’s desire to enhance ‘human interconnectedness’ is truly helpful to minimize the human sufferings. In this article, my goal is to explore and show Buddhism as a cosmopolitan philosophy.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"69 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124032214","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Maya Thakuri’s “The Descending Mountain,” is a testimony of an event that might have happened during the People’s War instigated by the Maoists towards the end of the 20th century. It has unfolded the truth hidden behind the curtain, that is, how Nepal’s geopolitical development in the post-democratic movement has made one mass depart towards the forest and raise the voice against those who were still marginalized in the name of caste, gender and ethnicity; which ultimately caused the death of more than fifteen thousand Nepali citizen and hundreds of thousands other displaced from their own homes. The theme of this article is to show a bitter truth that happened in history - the compulsion of perpetrators and victims to sabotage physically and to mourn in trauma. It is to bring the fact of Nepal’s hinterlands’ people’s history of traumatic life – how much traumatic their life was, as well as the reluctance of the civil society to such grave tale. The end of the twentieth century and the beginning of the new era, in political development to grab the power from the elite group have been remarkable to heed for the historians and academicians to knit the very emotional facts in the form of narratives, which is called here post-conflict narrative. Mrs. Thakuri, to some extent, is successful to weave a plot of a mother and her daughter on the background of the People’s War – a historical turning point in the history of Nepal and narrativize the painful traumatic story to the readers.
{"title":"Reading Trauma in History through Post-Conflict Narrative: Thakuri’s “The Descending Mountain”","authors":"Badri Prasad Pokharel","doi":"10.3126/mef.v10i1.33728","DOIUrl":"https://doi.org/10.3126/mef.v10i1.33728","url":null,"abstract":"Maya Thakuri’s “The Descending Mountain,” is a testimony of an event that might have happened during the People’s War instigated by the Maoists towards the end of the 20th century. It has unfolded the truth hidden behind the curtain, that is, how Nepal’s geopolitical development in the post-democratic movement has made one mass depart towards the forest and raise the voice against those who were still marginalized in the name of caste, gender and ethnicity; which ultimately caused the death of more than fifteen thousand Nepali citizen and hundreds of thousands other displaced from their own homes. The theme of this article is to show a bitter truth that happened in history - the compulsion of perpetrators and victims to sabotage physically and to mourn in trauma. It is to bring the fact of Nepal’s hinterlands’ people’s history of traumatic life – how much traumatic their life was, as well as the reluctance of the civil society to such grave tale. The end of the twentieth century and the beginning of the new era, in political development to grab the power from the elite group have been remarkable to heed for the historians and academicians to knit the very emotional facts in the form of narratives, which is called here post-conflict narrative. Mrs. Thakuri, to some extent, is successful to weave a plot of a mother and her daughter on the background of the People’s War – a historical turning point in the history of Nepal and narrativize the painful traumatic story to the readers.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"20 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125453798","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Tāpa as an Underrated Nepali Novel (Book Review)","authors":"I. Mishra","doi":"10.3126/mef.v10i1.34041","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34041","url":null,"abstract":"No abstract available.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122298355","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article attempts to explore the obstacles of an African American in becoming a Man in the white community in LeRoi Jones’s play Dutchman. In doing so, it analyzes the text from African American perspective, which is a black cosmological lens applied to critically examine African American history, culture and the literature, primarily with its focus on cultural assimilation and its aftermath. LeRoi Jones, also known with his new name Amiri Baraka, in this play exposes how the black Americans fall victim of racial hatred in the process of assimilating themselves with the mainstream white ways of life. The major argument of this article is an African American’s process of assimilation with the white culture is not only a detachment from his/her origin but also his/her failure to be accepted by the new culture. It argues that in adopting a new culture, a colored American is twice the victim of his/her past and the present. To justify this stark predicament of colored American population, the article briefly looks back at the situation of the American blacks in the 1960s. It ponders on the entire behavior of Clay, a twenty years old black boy in the play, his fondness in choosing to imitate the white world as a model. His craze for white way of life is reflected in the dress up he is putting on, his mastery over the use of cosmetic language of the whites, his eating of apple given by Lula, a thirty years old white lady who morbidly tempts him for sexual intercourse, his attempt to forget his own ancestral history to make him look more like an American than a descendent of slave. The article also analyses Lula’s stereotyping of Clay and the way she dictates white values and norms.
{"title":"Problems of Assimilation and Difficulties of Becoming a Man in LeRoi Jones’s Dutchman","authors":"M. P. Dahal","doi":"10.3126/mef.v10i1.34029","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34029","url":null,"abstract":"This article attempts to explore the obstacles of an African American in becoming a Man in the white community in LeRoi Jones’s play Dutchman. In doing so, it analyzes the text from African American perspective, which is a black cosmological lens applied to critically examine African American history, culture and the literature, primarily with its focus on cultural assimilation and its aftermath. LeRoi Jones, also known with his new name Amiri Baraka, in this play exposes how the black Americans fall victim of racial hatred in the process of assimilating themselves with the mainstream white ways of life. The major argument of this article is an African American’s process of assimilation with the white culture is not only a detachment from his/her origin but also his/her failure to be accepted by the new culture. It argues that in adopting a new culture, a colored American is twice the victim of his/her past and the present. To justify this stark predicament of colored American population, the article briefly looks back at the situation of the American blacks in the 1960s. It ponders on the entire behavior of Clay, a twenty years old black boy in the play, his fondness in choosing to imitate the white world as a model. His craze for white way of life is reflected in the dress up he is putting on, his mastery over the use of cosmetic language of the whites, his eating of apple given by Lula, a thirty years old white lady who morbidly tempts him for sexual intercourse, his attempt to forget his own ancestral history to make him look more like an American than a descendent of slave. The article also analyses Lula’s stereotyping of Clay and the way she dictates white values and norms.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130948674","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article deals with the emerging phenomenon of confrontations and vandalism in hospitals in Nepal. It interrogates how far paternalism and commodification has become the feature of the Nepali health care sector and their interrelationships with each other. With the esoteric nature of medicine and different explanatory models of understanding illness episodes and healing outcomes, there is always a communication gap between the service providers and the patient party. The unfolding of the confrontation process creates space for and paves way for third party involvement in the conflict and negotiation process. The increasing confrontation also reflects falling trust between the service providers and the health seekers. This paper is based on information generated from a qualitative research carried out in two hospital settings in Kathmandu and Chitawan in different periods in 2019.
{"title":"Why are there Escalating Incidences of Confrontations in Nepali Hospitals? An Anthropological Critique","authors":"K. Dahal","doi":"10.3126/mef.v10i1.34028","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34028","url":null,"abstract":"This article deals with the emerging phenomenon of confrontations and vandalism in hospitals in Nepal. It interrogates how far paternalism and commodification has become the feature of the Nepali health care sector and their interrelationships with each other. With the esoteric nature of medicine and different explanatory models of understanding illness episodes and healing outcomes, there is always a communication gap between the service providers and the patient party. The unfolding of the confrontation process creates space for and paves way for third party involvement in the conflict and negotiation process. The increasing confrontation also reflects falling trust between the service providers and the health seekers. This paper is based on information generated from a qualitative research carried out in two hospital settings in Kathmandu and Chitawan in different periods in 2019.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"43 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115140656","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This article explores the nature of public and counter public spheres by studying some existing scholarships on these topics. It discusses the nature and efficacy of internet, especially the Social Networking Sites, when it comes to serving as public and counter public spheres to facilitate discussion and deliberation within a democratic setting. It then relates the feminist groups of Nepal, who have been relentlessly staging online protest movements against the existing citizenship provision in the constitution of Nepal, with the counter-public groups as described by Frazer. It finally delves into the question of how effective these counter-public groups have been in achieving their proclaimed aim of amending the citizenship provision. Through the literature review of existing literatures on these topics, it elaborates on the possible reasons behind the limited effectiveness of advocacy and protests that take place in the online or digital public sphere. Some of the reasons explored are lack of accessibility to the online platform run through internet, inequality in terms of the accessibility to these platforms because of the digital divide created by caste, gender, and class, disproportionate representation of the voices of social groups, failure of internet based protest movements to ignite enough interest and engagement in the public to bring any major change, and failure of online discussions to follow the high ideals set for deliberative democracy. The paper concludes on a note that in order to make such internet, particularly the Social Networking Sites, based discussions and deliberations more effective and change-causing, there is a need to come up with structural and more formalized procedures to connect such internet based deliberations with the real decision making process.
{"title":"Internet Public Sphere as a Counter-Public Sphere: The Question of Effectiveness","authors":"Roshani Dhamala","doi":"10.3126/mef.v10i1.34037","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34037","url":null,"abstract":"This article explores the nature of public and counter public spheres by studying some existing scholarships on these topics. It discusses the nature and efficacy of internet, especially the Social Networking Sites, when it comes to serving as public and counter public spheres to facilitate discussion and deliberation within a democratic setting. It then relates the feminist groups of Nepal, who have been relentlessly staging online protest movements against the existing citizenship provision in the constitution of Nepal, with the counter-public groups as described by Frazer. It finally delves into the question of how effective these counter-public groups have been in achieving their proclaimed aim of amending the citizenship provision. Through the literature review of existing literatures on these topics, it elaborates on the possible reasons behind the limited effectiveness of advocacy and protests that take place in the online or digital public sphere. Some of the reasons explored are lack of accessibility to the online platform run through internet, inequality in terms of the accessibility to these platforms because of the digital divide created by caste, gender, and class, disproportionate representation of the voices of social groups, failure of internet based protest movements to ignite enough interest and engagement in the public to bring any major change, and failure of online discussions to follow the high ideals set for deliberative democracy. The paper concludes on a note that in order to make such internet, particularly the Social Networking Sites, based discussions and deliberations more effective and change-causing, there is a need to come up with structural and more formalized procedures to connect such internet based deliberations with the real decision making process.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"117090862","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Contemporary Nepali paintings integrate contents and forms of early Nepali arts using impressionist, expressionist and surrealist techniques from western arts. The artworks have intertextuality since they share western art trends and Nepali artistic traditions. These works decontextualize the shared contents and forms and recontextualize them in the contemporary Nepali context through appropriation. The artworks use the same thing for different purposes at different times and places. Contemporary Nepali paintings like Laya Mainali's Saswat, Yogendra Dangol's Vajra Mandala, Buddhi Thapa's Cosmic Wave, Shankar Nath Rimal's Dance of Shiva-Shakti and Puran Khadka's The Form to the Formless have integrated the icons, images and symbols of the Hindu and the Buddhist mythologies, the contents of traditional Nepali paintings and sculptures. The figures of gods and goddesses, their attributes and associated symbols have been presented in traditional Nepali arts in reference to the related myths. Structure of paubha and mandala, decorative patterns, two-dimensional colors and distinct contours are the formal qualities of these traditional artworks. These forms and contents of traditional arts have been reintegrated in contemporary Nepali paintings exploiting western techniques like fragmented lines, rough texture, distorted colors and figures, and dreamlike images and symbols. These playful western art forms facilitated Nepali artists to express their personal feelings, emotions, experiences and imagination in response to contemporary context of Nepal. These artworks present the cultural dialogue, interaction, and coexistence of traditional art forms and contents, and western techniques.
{"title":"Tracing the Traditional Contents and Forms in Contemporary Nepali Paintings","authors":"Y. Sharma","doi":"10.3126/mef.v10i1.34040","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34040","url":null,"abstract":"Contemporary Nepali paintings integrate contents and forms of early Nepali arts using impressionist, expressionist and surrealist techniques from western arts. The artworks have intertextuality since they share western art trends and Nepali artistic traditions. These works decontextualize the shared contents and forms and recontextualize them in the contemporary Nepali context through appropriation. The artworks use the same thing for different purposes at different times and places. Contemporary Nepali paintings like Laya Mainali's Saswat, Yogendra Dangol's Vajra Mandala, Buddhi Thapa's Cosmic Wave, Shankar Nath Rimal's Dance of Shiva-Shakti and Puran Khadka's The Form to the Formless have integrated the icons, images and symbols of the Hindu and the Buddhist mythologies, the contents of traditional Nepali paintings and sculptures. The figures of gods and goddesses, their attributes and associated symbols have been presented in traditional Nepali arts in reference to the related myths. Structure of paubha and mandala, decorative patterns, two-dimensional colors and distinct contours are the formal qualities of these traditional artworks. These forms and contents of traditional arts have been reintegrated in contemporary Nepali paintings exploiting western techniques like fragmented lines, rough texture, distorted colors and figures, and dreamlike images and symbols. These playful western art forms facilitated Nepali artists to express their personal feelings, emotions, experiences and imagination in response to contemporary context of Nepal. These artworks present the cultural dialogue, interaction, and coexistence of traditional art forms and contents, and western techniques.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"32 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"127052408","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Knowledge and practices regarding maternal health care among women has had a significant shift in Nepali culture. Understanding this ship can help to improve women's overall status. Nepal implemented a safe motherhood program, which slightly improved maternal health. Data, showed the maternal mortality ratio decreased during the period between 1996 and 2016 but still there is high ratio in maternal mortality. Conservative practices of maternal health are prevalent to this date. Health education is one of the crucial factors empowering women to be attentive of their rights and health status to get appropriate health services. Maternal health is a major burning issue in Nepal, which has been affected mainly due to early marriage, teenage pregnancy, superstition, low women literacy rate, and unhygienic behavioural practices. Women go through a rather depressing situation due to workload ignorance, lack of health facilities, economic, and social conditions. Despite the efforts from various types of private, government, and voluntary health agencies, there has not been a satisfactory improvement in maternal health status and safe motherhood. This study focuses on the knowledge and practices of maternal Health care. It also describes antenatal care, delivery care, and postnatal care. The study was conducted in Sewar Basbot village of ward no. 13, Ghorahi Sub-metropolitan city of Dang district that is situated near by district headquarters, Ghorahi. In total, 45 women of reproductive age (15-49 years) who were pregnant and having children below five years of age were purposively interviewed and completed the self-administered interview schedule.
{"title":"Knowledge and practices on maternal health care among mothers: A case study from Sewar Bansbot village of Dang district","authors":"Ganga Kc","doi":"10.3126/mef.v10i1.34026","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34026","url":null,"abstract":"Knowledge and practices regarding maternal health care among women has had a significant shift in Nepali culture. Understanding this ship can help to improve women's overall status. Nepal implemented a safe motherhood program, which slightly improved maternal health. Data, showed the maternal mortality ratio decreased during the period between 1996 and 2016 but still there is high ratio in maternal mortality. Conservative practices of maternal health are prevalent to this date. Health education is one of the crucial factors empowering women to be attentive of their rights and health status to get appropriate health services. Maternal health is a major burning issue in Nepal, which has been affected mainly due to early marriage, teenage pregnancy, superstition, low women literacy rate, and unhygienic behavioural practices. Women go through a rather depressing situation due to workload ignorance, lack of health facilities, economic, and social conditions. Despite the efforts from various types of private, government, and voluntary health agencies, there has not been a satisfactory improvement in maternal health status and safe motherhood. This study focuses on the knowledge and practices of maternal Health care. It also describes antenatal care, delivery care, and postnatal care. The study was conducted in Sewar Basbot village of ward no. 13, Ghorahi Sub-metropolitan city of Dang district that is situated near by district headquarters, Ghorahi. In total, 45 women of reproductive age (15-49 years) who were pregnant and having children below five years of age were purposively interviewed and completed the self-administered interview schedule.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"9 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125461620","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper aims to analyze Radclyffe Hall's novel The Well of Loneliness from the perspective of female masculinity. For that purpose, it uses the concept of female masculinity developed by Judith Halberstam. Seen from the angle of female masculinity forwarded by Habersham, the present paper comes to the conclusion that masculinity falls into crisis as we compare it to how it was defined and understood traditionally. Most of the female characters in the novel show boldness, strength and ability to face and tackle different situations filled with danger and hopelessness. A young woman named Stephen Gordon pursues her passions and embarks on her own subjective world. Her activities and choices are anomalous to the established mores concerning the role and position of women. This is what goes against the conventional paradigm of gender and supports the idea of subversive female masculinity.
{"title":"Female Masculinity in Radclyffe Hall's Novel The Well of Loneliness","authors":"S. Subedi","doi":"10.3126/mef.v10i1.34039","DOIUrl":"https://doi.org/10.3126/mef.v10i1.34039","url":null,"abstract":"This paper aims to analyze Radclyffe Hall's novel The Well of Loneliness from the perspective of female masculinity. For that purpose, it uses the concept of female masculinity developed by Judith Halberstam. Seen from the angle of female masculinity forwarded by Habersham, the present paper comes to the conclusion that masculinity falls into crisis as we compare it to how it was defined and understood traditionally. Most of the female characters in the novel show boldness, strength and ability to face and tackle different situations filled with danger and hopelessness. A young woman named Stephen Gordon pursues her passions and embarks on her own subjective world. Her activities and choices are anomalous to the established mores concerning the role and position of women. This is what goes against the conventional paradigm of gender and supports the idea of subversive female masculinity.","PeriodicalId":313268,"journal":{"name":"Molung Educational Frontier","volume":"45 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2020-12-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"129875629","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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