Kyriarchy

This expanded Table of Contents offers an outline of the book, including the Primer on Feminism for Business, Obstacles and Approaches to Gender Equality in Business, and Feminist Interventions in core business concepts such as Redefining Work, Work-Familiy-Life Conflict, Gendered Work and Gendered Wages, Foundations of Organizational Structure, Reconsidering Organizational Culture, Bodies in the Workplace, Harmful Workplace Experiences, and Models of Leadership & Expressions of Power.

To better understand injustice in our cities, and to understand how vulnerability to impacts of climate change is constructed, scholars have noted that we need to incorporate multiple factors that shape identity and power in our analyses, including race, class, gender, ethnicity and sexuality. Less widely acknowledged is the intersectionality of these factors; that specific combinations of factors shape their own social position and thus affect experiences of power, oppression and vulnerability. To address emerging issues like climate change, it is vital to find a way to understand and approach multiple, intersecting axes of identity that shape how impacts will be distributed and experienced. This article introduces intersectionality, a concept for understanding multiple, co-constituting axes of difference and identity, and kyriarchy, a theory of power that describes the power structures intersectionality produces, and offers researchers a fresh way of approaching the interactions of power in planning research and practice.

The focus of this (English) Special Issue is to provide an academic space for junior scholars to bring foreword the perspectives, histories,
and knowledges that have traditionally been excluded from mainstream Canadian educational discourses. Through their writing the authors in this
issue have situated anti-oppressive pedagogies into their individual praxes. This is demonstrated by examining the tensions that exist between
Chinese Confucian-based pedagogies and Communicative Language Teaching (Guo); experiencing the pedagogical interventions intent in the
Walking With Our Sisters memorial exhibit (McKinley); engaging in narrative inquiry to outline the ongoing colonialism within systems of
education in the United Kingdom, the United States, and Canada (Mir); challenging how white settler colonial norms have manifested in Canadian
university hiring demographics (Abwi); confronting the hegemonic masculinity of the Ultimate Fighting Championship while contrasting it with
the need for wellness-based martial arts practice for gay male youth (Chan); and advocating for the importance of Marie Battiste’s “Visioning a
Mi’kmaw Humanities: Indigenizing the Academy” edited collection (Downey).

We are in the midst of a zeitgeist where women continue the fight back against patriarchal systems, misogynist institutions, and toxic masculinities that sanction exploitation and perpetration of various forms of gendered violence. While there continue to be reactionary responses from the usual crowd (e.g. men's rights movement), social and public media continue to sensationalize. Some corporations and organizations have responded by examining oppressive practices and policies, or purging problematic male employees and higher-ups. Gender-budgeting and gender-mainstreaming in public policy aim to reduce inequality by redistributing institutional privileges towards women and away from men. Legislation is passed and government initiatives funded to provide state protection to "good" women and "innocent" girls despite the continued reduction of supports in other sectors. Men are framed appositionally as oppressors and perpetrators in need of policing, regulation, and re-education (Martin 1998). Under these paradigms, certain feminist groups and organizations vie for recognition and resources as they advocate, mobilizing public support often by resorting to competitive victimization, using selective statistics, and only validating certain voices. The need to address the subjugation of disempowered women is not in debate here. Yet female-centred policies and discourses perpetuate a culture of dismissal that further disempowers minority groups. Despite the influence of critical gender perspectives on the feminist movement as well as academia, gender is still a synonym for white woman. When any issue such as sexual violence includes victims of all genders, regardless of to what degree, its framing as a "female issue" designates a social context in which "people are reduced to the merely figural: rhetorical tropes and discursive levers… that pre-empt the very possibility of certain bodies, identities and lives" (Namaste 2000).

Mathew Pittappillil (alias Sooraj Pittappillil) invites us to entertain an epistemology that accommodates differences, especially in so far as the queer is concerned. He traces the history of western philosophical attitudes towards homosexuality right from the axial age to the contemporary era.

With individual observations, the objective of the thesis is to realize how the developmental traces in LGBT-inclusive churches are and what the crisis has shown by comparative with mainline denominations via stealing sheep and backdoor condition in Taiwan's context. This thesis will review the social setting and the core debates concerning LGBT, Christianity and society in the 1990s Taiwan. Then, it will concentrate on conflicts of LGBT-inclusive churches which point out the dilemma of inclusion in theological opinions and methods of pastoral praxis in present social-political context. This phenomenon will be examined by using queer postcolonial perspectives to conclude three factors: Homonormativity, Kyriarchy, and the shadow of Western queerness. These factors create the conflicts inside the LGBT-inclusive churches non-inclusive at all. Queer Theologies should reflect the multiplicity of LGBT members from previous hetero-oriented or homo-oriented theologies and decolonize the churches from those restraints and heading towards a more inclusive embodiment inside out. Living as the others of the mainline denominations, the challenges for LGBT-inclusive churches are not merely touching diverse sexual identities, but also doctrinal heresy within a hybrid Taiwan context.

Much scholarly discussion by both conservative and liberation theologians is focused on 1 Peter 3:1–6. The wives’ submission to their husbands, the exhortation’s descriptive or prescriptive nature,  whether Sarah actually addressed Abraham as “Lord” and obeyed him,  the extent of the obedience or submission of wives to their husbands,  the abuse that this pericope has fostered throughout church history,  the function of the participles,  the silent witnessing of the wives,  whether wives are supposed to teach or not,  and how to live with an unbelieving husband  have garnered heated debates and discussions. However, these important conversations seem to neglect the equally important following verse: 1 Peter 3:7. If it is picked up at all, the discussion of this verse is usually confined to the meaning of the term “weaker vessel.”  As such, this paper will attempt to show the importance of the responsibility of the Christian husbands with regard to their own wives. The paper also investigates whether Peter colluded with the Greco-Roman culture and promulgated the oppression of wives. The passage will be analyzed in its social/historical, theological and literary context. This will be followed by a lexical analysis of 1 Pet 3:7. Finally, the theological implications of the passage will be in order.

Current models of peacebuilding are rooted in sustainable development paradigms. Such a framing is problematic, reifying and reproducing political and economic relationships responsible for violent conflict in the first place, leaving intact the very relationships, structures, and institutions that contribute to instability.

This presentation considers the possibility for a decolonized peacemaking process generated outside the parameters of the state apparatus, its colonial history, and its oligarchic and socioecologically damaging tendencies. Drawing from queer theory and post-colonial indigenous feminist theology, this presentation points to approaches more able to disestablish patriarchy, unmask deeply racist structures, examine how class structures are perpetuated and reinforced, and disrupt heteronormative paradigms that eliminate identities and individuals that confront and oppose binary thinking at the center of colonial violence and conflict. Which is to say the systems, structures, and practices that daily perform and reproduce cultural understandings, presumptions, assumptions, and premises of peace lead to feedback oppressions that constrain peacemaking tactics, requiring we deconstruct ideological and discursive regimes that privilege colonial settlerism and its material structures that empower and enforce their unsustainable values.
I end by articulating the role of alternative (decolonized) desires as a pathway for peace by undermining colonial interests and ambitions of class society to provide the very basis to restore sovereignty, autonomy, and self-determination, inviting insurgent activist researchers to confront, oppose, and remake colonial culture according to traditionally ecological organizing principles.