“The beginning of God’s curse on Adam indicated that he fell because he heeded the voice of his wife, which contradicted God’s established order and represented the first biblical example of abandonment of male leadership responsibility.”
On the first or second day of every class, I explain to my students the difference between exegesis, or drawing meaning out of a text, and eisegesis, or reading something into a text. This is a clear-cut case of the latter. You can’t arrive at this interpretation by any kind of face-value reading of Genesis 3. You can only get there by importing a whole systematic theology of gender roles based on (let me charitably say) questionable assumptions about a host of linguistic, cultural, and theological issues.
By the way, did you know that neither Adam nor Eve are cursed in Genesis 3? The snake gets cursed in Genesis 3:14 (“cursed are you among all animals”) and the ground gets cursed in Genesis 3:17 because of Adam’s sin (“cursed is the ground because of you”). The linguistic similarities between these two declarations so parallel each other that any open-eyed reader ought to know what a “curse” looks like—and what one doesn’t. As far as the human beings in the story, there are no curses leveled, just frank warnings about what life will now be like in a sin-ravaged world.