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Journal articles on the topic 'Asian feminity'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Mahmood, Ambreen, and Masroor Sibtain. "Exploring Feminism and Marital Relations in “The Optimist” by Bina Shah: A Transitivity Analysis." Global Language Review V, no. IV (December 30, 2020): 113–22. http://dx.doi.org/10.31703/glr.2020(v-iv).12.

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The current research paper tries to explore feminism and marital relations in an English short story by Bina Shah in a Pakistani context. Halliday's Trnsitivity System (2004) as textual analysis supported to identify the feminine and feminist traits in English fiction. The high frequency of material process (66) out of 200 clauses presented Raheela as a feminist, whereas the Relational process (56) reflected her feminine traits. The participants of the processes and circumstances made the institution of marriage clear; the desire and choice for marriage, sending marriage proposal and accepting proposal were all by the groom, his parents and bride's parents, but the bride had no right to express her choice and is generally supposed to follow her parents. Marital relation was built without the compatibility of the participants of marriage. The research helped to identify the writer's reflection of feminism and unfolded Asian culture with respect to marriage.

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2

Shi, Xin, and Yong Zheng. "Perception and Tolerance of Sexual Harassment: An Examination of Feminist Identity, Sexism, and Gender Roles in a Sample of Chinese Working Women." Psychology of Women Quarterly 44, no. 2 (June 2020): 217–33. http://dx.doi.org/10.1177/0361684320903683.

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In East Asian culture, where sex is a sensitive subject, many women still have a high recognition threshold when it comes to sexual harassment, as well as a high tolerance for it. Previous research has shown that feminist identity is effective in promoting women’s physical and mental health and buffering against the negative effects of sexual harassment, thus, it is important to clarify the role that feminist identity plays in the perception of sexual harassment. In this study, we examined whether feminist identity is related to the perception and tolerance of sexual harassment and whether feminist identity mediates the relations between sexism, gender roles, and sexual harassment perception and tolerance among Chinese working women. In a survey of 507 participants, we found that active commitment to feminism was positively correlated with women’s perception of sexual harassment, while passive acceptance of traditional gender roles was positively correlated with tolerance of sexual harassment. Mediation analysis showed that active commitment to feminism mediated the relations between sexism, gender roles, and sexual harassment perception, while passive acceptance of traditional gender roles mediated the relations between sexism and femininity with sexual harassment tolerance. We assert that feminist identity has the potential to enable women to be more perceptive and less tolerant of sexual harassment behaviors, and as such, feminist ideology should be incorporated into education for Chinese women.

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3

Hertig, Young Lee. "The Asian-American Alternative to Feminism: A Yinist Paradigm." Missiology: An International Review 26, no. 1 (January 1998): 15–22. http://dx.doi.org/10.1177/009182969802600102.

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This paper seeks to overcome the socially constructed, dichotomous margin-center paradigm which the feminist movement sought to overcome, but which it works within. In reaction to male patriarchy, the feminist movement has not reconciled the intersecting relationships of gender; class, and race. This paper seeks to resolve the problem through an Asian women's feminism, called yinist, which is holistic, dynamic, synthesizing, and complementary with yang, the male energy. Yinist feminism diffuses false sets of dichotomy deriving from the dualistic paradigm: male against female, human being against nature, God apart from human being, this world apart from the other world.

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4

Chen, Tina Mai. "Gendered Globality as a Cold War Framework." positions: asia critique 28, no. 3 (August 1, 2020): 603–30. http://dx.doi.org/10.1215/10679847-8315153.

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Originally penned by Mao Zedong in 1961 as an inscription on a photograph of female militia, “Bu ai hongzhuang, ai wuzhuang” 不爱红妆爱武装 (“They love their battle array, not silks and satins”) for many sums up a presumed erasure of femininity in favor of a universalized masculine subject position within socialist China. This article reconsiders the discursive work done by militarized female bodies—physically and representationally—focusing on alternative international and internationalist futures following the Sino-Soviet split of 1960. The article critically engages state-to-state relations and internationally circulating PRC-produced cultural material that articulated feminist ideals as part of Afro-Asian-Latin American solidarity. This article returns to well-known texts of Maoist China to rethink state-produced Chinese feminism as a Cold War framework and gendered globality. It shifts the analytic from Cold War dichotomies that legitimate what most scholars misrepresent as an insular Chinese socialist female subjectivity of the 1960s to focus on the complex global dimensions of Cold War socialist feminism.

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Haritaworn, Jin. "Shifting Positionalities: Empirical Reflections on a Queer/Trans of Colour Methodology." Sociological Research Online 13, no. 1 (January 2008): 162–73. http://dx.doi.org/10.5153/sro.1631.

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How can we study ‘Queer’, or indeed, should we? Drawing on fieldwork with people raised in interracial families in Britain and Germany, and reflecting on my own coming out as transgendered/genderqueer during the research, I reflect on the role of difference, similarity, and change in the production of queer knowledges. My entry point is a queer diasporic one. Queers of colour, I argue, have a particular stake in queering racialised heterosexualities; yet differences within diasporic spaces clearly matter. While ‘Queer’ can open up an alternative methodology of redefining and reframing social differences, the directionality of our queering - ‘up’ rather than ‘down’ - is clearly relevant. I suggest the anti-racist feminist principle of positionality as fruitful for such a queer methodology of change. This is explored with regard to a selection of empirical and cultural texts, including the debate around Paris is Burning, Jenny Livingston's film about the Harlem house/ball scene; the appeal that a non-white heterosexual artist such as South-Asian pop singer MIA can have for queers of colour; the camp role model which Thai sex work femininity can represent for queer and trans people from the second generation of Thai migration; and the solidarity of a Southeast Asian butch with feminine women in her diasporic collectivity.

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6

Janutama, Herman Sinung. "Fenomenologi Sejarah Nuswantara." Buletin Al-Turas 20, no. 1 (January 29, 2020): 31–44. http://dx.doi.org/10.15408/bat.v20i1.3743.

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Abstrak Tulisan ini mencoba mengemukakan mengenai hakikat kebudayaan Nuswantara dalam kaitannya dengan Islam sebagai rahmatan lil ngalamin . Upaya te9rsebut dilakukan dengan menggunakan beberapa macam pendekatan: pendekatan historis, semiotik, dan feminis;sehingga dapat menemukan fakta baru yang sebelumnya belum pernah mengemuka. Pendekatan historis memperhatikan literatur-literatur berbagai bangsa yang terindikasi pernah melakukan interaksi dengan Nuswantara seperti bangsa Semit (dalam hal ini Arab), Cina, dan Asian Selatan. Pendekatan tersebut berhasil menunjukkan adanya keterpengaruhan budaya-budaya lokal di beberapa wilayah di Nuswantara oleh budaya bangsa- bangsa asing itu yang dibagi ke dalam tiga pola: Pola Aceh-Sumatera (PAS) yang didominasi budaya Arab, Pola Sulawesi- Maluku (PSM) yang didominasi Arab-Cina, dan Pola Pulau Jawa (PPJ) yang menyatukan budaya Arab, Cina, dan Asia Selatan. Pendekatan Semiotik menggali simbol-simbol yang muncul dari interaksi antara bangsa tersebut sehinga ditemukan fakta bahwa simbol-simbol yang ada seperti Sanskerta dan Cina merupakan simbol transmisi sistem petanda Islam. Pendekatan feminisme mengupas berbagai macam fenomena dalam kebudayaan Nuswantara dari sudut feminim- maskulin. Pendekatan ini berhasil mengukuhkan bahwa Islam sebagai rahmatan lil ngalamin terjewantahkan dalam jiwa masyarakat Nuswantara yang memuliakan olah-rasa sebagai ekslporasi kenyataan feminitasnya.---Abstract This paper tries to present the cultural fact of Nuswantara in relation to Islam as rahmatan lil ngalamin.This effort is done by using several kinds of approaches: historical approach, semiotic, and feminist; so that it can find new facts that had previously not been shown.The historical approach notice the literatures of many races which had a interaction with Nuswantara such as Semitic race (in this case Arabic race), Chinese, and South Asian.The results showed the presence of various local cultures influenced by foreign nations culture that is divided into three patterns: Pattern Aceh-Sumatra (PAS), which is dominated by Arab culture, patterns of Sulawesi-Maluku (PSM), which is dominated by Arab-Chinese, and Patterns Java (RPM) that combines these culture: Arabic, Chinese, and South Asia. Semiotic approach excavates symbols emerge from the interaction between the races which discovers the fact that symbols of Sanskrit and Chinese are symbols of Islam transmission system. Feminism approach analyzes a wide range of phenomena which is showing in Nuswantara cultur on feminine-masculine view. This approach works to strengthen that Islam as rahmatan lil ngalamin shows in Nuswantara people that honor the soul-felt as a exploration of their feminities.

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Marat, Erica. "Lost Voices." American Journal of Islam and Society 23, no. 3 (July 1, 2006): 114–16. http://dx.doi.org/10.35632/ajis.v23i3.1606.

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Yvonne Corcoran-Nantes’ Lost Voices: Central Asian Women ConfrontingTransition examines how the Soviets empowered and disempowered CentralAsian women before, during, and after the communist regime. To date, thisbook is the most in-depth study of the revolutionary transformations experiencedby these women during the twentieth century. Combining her westernacademic background and sensitivity for the local context, she reachesbeyond the mainstream conceptualization of gender issues vis-à-vis theSoviet regime to examine Central Asian and western literature on gender thematicsacross disciplines, from anthropology to political science.The book opens with a sophisticated analysis of the relation betweenwestern feminist paradigms and the Soviet policy of gender equality. Bothexisted in parallel, yet were interactive. Although western feminist ideasimpacted women from the Soviet space, they represented rather marginalviews among Soviet feminists. Corcoran-Nantes explains that while theSoviet regime was empowering Central Asian women by liberating themfrom traditional religious values and setting quotas in public structures, theseradical shifts in daily life inevitably complicated their identities in varioussocial situations. The Soviet model provided some institutional frameworkfor the independence period, yet was largely inadequate in the new free marketsystem. As a result, Central Asian women faced greater problems inshaping their feminist agendas when compared to Russian women.Chapter 2 discusses why this forceful emancipation, which involvedkhujun (unveiling), replacing Islamic law with Soviet legislation, and establishingzhensovets (women councils) in the 1920-30s, was controversial. Sheargues that women were expected to follow the changes, yet still had to playimportant social roles in their families. In addition, this empowerment provokeddomestic and social violence against women. Such phenomena askhujun also engendered intra-personal conflict and hesitation among the firstgeneration of Soviet-ruled Central Asian women. Corcoran-Nantes statesthat the “emancipation of Central Asian women had far more to do with theimplementation of the Soviet political and economic project than constitutingan act of altruism” (p. 38) ...

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8

Nijhawan, Shobna. "International Feminism from an Asian Center: The All-Asian Women’s Conference (Lahore, 1931) as a Transnational Feminist Moment." Journal of Women's History 29, no. 3 (2017): 12–36. http://dx.doi.org/10.1353/jowh.2017.0031.

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9

Reddy, Vanita. "Femme Migritude." Minnesota review 2020, no. 94 (May 1, 2020): 67–84. http://dx.doi.org/10.1215/00265667-8128421.

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This article examines the queer feminist Afro-Asian poetics and politics of spoken word and performance artist Shailja Patel’s 2006 onewoman show and 2010 prose poem, both titled Migritude. Patel’s migritude poetics resonates with and departs from much contemporary migritude writing, particularly with respect to the genre’s focus on a global-North-based, black Atlantic African diaspora. The article draws attention to a “brown Atlantic,” in which Africa is the site both of diaspora and of homeland. More important, it shows that Patel’s queer femininity unsettles a diasporic logic of racial exceptionalism. This logic aids and abets a (black) native/(South Asian) migrant divide in colonial and postcolonial Kenya. Patel’s femme migritude, as I call it, draws on nonequivalent histories of black and Asian racialized dispossession to construct a mode of global-South, cross-racial political relationality.

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10

Seach, Jin Beng, and Marzita Mohamed Noor. "NATURE AS A MEANS OF FEMALE EMPOWERMENT IN TWO SOUTHEAST ASIAN HORROR FILMS." Journal of Language and Communication 9, no. 2 (October 6, 2022): 267–81. http://dx.doi.org/10.47836/jlc.9.2.08.

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The close relationship between nature and women is an aged-old phenomenon. Nature itself is often associated with feminine traits owing to its motherly and nurturing nature. There have been a substantial amount of academic studies conducted for the purpose of examining the intricate relationship between nature and women. Eco-feminism for instance, investigates how the exploitation of nature is akin to the exploitation of women by capitalism and patriarchy. Meanwhile, there is also ecological feminism that discusses how women have been placed in unfair positions through male- biased division of labour and environmental roles. Although some scholars have attempted to explore how nature serves to empower women, the role of nature as a means of empowerment for female ghosts remains relatively scarce. This study aims to examine how nature can play its role to empower women even as ghosts in two Southeast Asian horror films namely Inhuman Kiss (2019) and Suzzanna: Buried Alive (2018). This study explores the relationship between the female ghosts and nature in relation to the abject and the lens of eco-feminism. It aims to demonstrate how the bond between nature and women perpetuates beyond the corporeal world.

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11

Kim and Joh. "Introduction: Asian/Asian North American Feminist Theologies." Journal of Feminist Studies in Religion 31, no. 1 (2015): 107. http://dx.doi.org/10.2979/jfemistudreli.31.1.107.

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12

Williams, Kerry L. "Negotiating Asian feminine subjectivities." Australian Feminist Studies 6, no. 14 (December 1991): 89–91. http://dx.doi.org/10.1080/08164649.1991.9994632.

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13

Gonzalez, Marc Tizoc, Saru Matambanadzo, and Sheila I. Vélez Martínez. "Latina and Latino Critical Legal Theory: LatCrit Theory, Praxis and Community." Revista Direito e Práxis 12, no. 2 (April 2021): 1316–41. http://dx.doi.org/10.1590/2179-8966/2021/59628.

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Abstract LatCrit theory is a relatively recent genre of critical “outsider jurisprudence” – a category of contemporary scholarship including critical legal studies, feminist legal theory, critical race theory, critical race feminism, Asian American legal scholarship and queer theory. This paper overviews LatCrit’s foundational propositions, key contributions, and ongoing efforts to cultivate new generations of ethical advocates who can systemically analyze the sociolegal conditions that engender injustice and intervene strategically to help create enduring sociolegal, and cultural, change. The paper organizes this conversation highlighting Latcrit’s theory, community and praxis.

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14

Padma’tsho (Baimacuo) and Sarah Jacoby. "Gender Equality in and on Tibetan Buddhist Nuns’ Terms." Religions 11, no. 10 (October 21, 2020): 543. http://dx.doi.org/10.3390/rel11100543.

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Gender equality and feminism are often cast as concepts foreign to the Tibetan cultural region, even as scholarship exploring alliances between Buddhism and feminism has grown. Critics of this scholarship contend that it superimposes liberal discourses of freedom, egalitarianism, and human rights onto Asian Buddhist women’s lives, without regard for whether/how these accord with women’s self-understandings. This article aims to serve as a corrective to this omission by engaging transnational feminist approaches to listen carefully to the rhetoric, aims, and interpretations of a group of Tibetan nuns who are redefining women’s activism in and on their own terms. We conclude that their terms are not derivative of foreign or secular liberal rights-based theories, but rather outgrowths of Buddhist principles taking on a new shape in modern Tibet.

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Armstrong, Elisabeth. "Peace and the Barrel of the Gun in the Internationalist Women’s Movement, 1945–49." Meridians 18, no. 2 (October 1, 2019): 261–77. http://dx.doi.org/10.1215/15366936-7775685.

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Abstract In 1949, at a conference instigated by the Women’s International Democratic Federation (WIDF) held in Beijing, China, the Asian Women’s Conference solidified an anticolonial, antifascist, and antiracist theory for organizing women transnationally. This transnational feminist praxis drew its movement demands and strategies from the masses of women in anticolonial movements, both rural and urban poor women. It also framed a two-fold theory of women’s organizing: it delineated one platform for women fighting imperialism within colonized countries, and another platform for women fighting imperialism within aggressor nations. This transnational feminism supported an explicitly pro-socialist vision for the future.

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Huang, Vivian L. "“What Shall We Do?”: Kathy Change, Soomi Kim, and Asian Feminist Performance on Campus." TDR/The Drama Review 62, no. 3 (September 2018): 168–74. http://dx.doi.org/10.1162/dram_a_00778.

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Soomi Kim performed as Asian political radical Kathy Change in the Staging Asian America performance/lecture series at Harvard University in spring 2017. Kim’s performance provokes timely political questions about stereotypes of gendered Asian docility and suggests that the ephemerality of Asian and feminine dissidence is all but erased in official institutional spaces. Performance, then, is the medium through which Asian feminine presence persists and survives.

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Alfrey, Lauren, and France Winddance Twine. "Gender-Fluid Geek Girls." Gender & Society 31, no. 1 (December 5, 2016): 28–50. http://dx.doi.org/10.1177/0891243216680590.

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How do technically-skilled women negotiate the male-dominated environments of technology firms? This article draws upon interviews with female programmers, technical writers, and engineers of diverse racial backgrounds and sexual orientations employed in the San Francisco tech industry. Using intersectional analysis, this study finds that racially dominant (white and Asian) women, who identified as LGBTQ and presented as gender-fluid, reported a greater sense of belonging in their workplace. They are perceived as more competent by male colleagues and avoided microaggressions that were routine among conventionally feminine, heterosexual women. We argue that a spectrum of belonging operates in these occupational spaces dominated by men. Although white and Asian women successfully navigated workplace hostilities by distancing themselves from conventional heterosexual femininity, this strategy reinforces inequality regimes that privilege male workers. These findings provide significant theoretical insights about how race, sexuality, and gender interact to reproduce structural inequalities in the new economy.

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18

Yu, Hong. "The Ambiguity in Turandot: An Orientalist Perspective." English Language and Literature Studies 8, no. 1 (February 28, 2018): 114. http://dx.doi.org/10.5539/ells.v8n1p114.

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The paper analyzes the Orientalization of the characters in Puccini’s seminal opera Turandot to prove that the Europeans’ perception formation of Asians is a process of “Orientalizing the Orient”. Two heroines, Turandot and Liu, suit the two polar extremes of the Asian women stereotypes in the West, dragon lady and Butterfly. Imperious and malicious Turandot and submissive and self-sacrificing Liu are simplified and generalized representations made by Europeans to meet their imaginations. Furthermore, Turandot and Calaf represent the national stereotypes of China and the West respectively. The refugee Prince appears to conquer the uncivilized land controlled by Turandot, a reflection of Western masculine superiority versus Asian feminine inferiority. To reduce the Orientalism associated with the opera, Chinese artists have been endeavoring to authenticate Turandot, yet this Western creation, due to her particular Orientalized characteristics, remains her ambiguity.

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Arvin, Maile. "Indigenous Feminist Notes on Embodying Alliance against Settler Colonialism." Meridians 18, no. 2 (October 1, 2019): 335–57. http://dx.doi.org/10.1215/15366936-7775663.

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Abstract How can we enact meaningful forms of solidarity across Indigenous and non-Indigenous communities? This essay, which focuses specifically on the context of settler colonialism in Hawaiʻi, examines existing or potential alliances between Indigenous feminisms and transnational feminisms. Written from a Kanaka Maoli (Native Hawaiian) feminist perspective, the essay looks to the foundational work of Kanaka Maoli scholar-activist Haunani-Kay Trask as a too often overlooked theorist of settler colonialism writ broadly. The essay also looks more specifically at Trask’s theorizing of Asian settler colonialism in the Hawaiʻi context, in relation to contemporary examples of conflicts between Native Hawaiians and the state, as well as Native Hawaiian activists and white feminists. Overall, the essay questions how reframing Asian settler colonialism in more concerted conversation with Indigenous feminisms and transnational feminisms might provide space to move our practices of solidarity against settler colonialism, imperialism, nativism, militarization, and environmental destruction into a generative space for Kānaka Maoli and non-Indigenous peoples alike.

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Balaubaeva, Binur, Sania Nuralieva, and Syrym Parpiyev. "A study on feminist scholarship and human rights activism against practices of gendered-based violence: focused on Korean comfort women movement." E3S Web of Conferences 159 (2020): 05011. http://dx.doi.org/10.1051/e3sconf/202015905011.

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This article focused on the Korean comfort women issue(Chongshindae issue).The Chongshindae issue is not just a question, which was silent for about 50 years. It has an important influence on contemporary times in Korean and other Asian societies. Moreover, it can prevent future problems related to social class, gender issues, violations against women and the impact of patriarchal organizations. This article argues, first, the issue of the comfort women system during the war between Japan and South Korea evolved into a universal dispute in the contemporary world. Moreover, not only Korean feminists, but also feminist scholars and human rights activists from different countries were involved. In otherwise, it is important to note that the gender hierarchy and patriarchal society in both countries of Japan and Korea limited the opportunities of feminists and human rights activists over the comfort women issue. The Controversial AWF seemed like a tool of Japan to avoid their legal responsibility and official apology. Nevertheless, the Chongshindae movement had achieved remarkable success regarding the comfort women issue, despite the controversies between the two countries, especially in establishing the historical monument. Moreover, a feminist national context helped to raise the issue of comfort women as a political issue, and made it symbolic.

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Kuo, Rachel, Amy Zhang, Vivian Shaw, and Cynthia Wang. "#FeministAntibodies: Asian American Media in the Time of Coronavirus." Social Media + Society 6, no. 4 (October 2020): 205630512097836. http://dx.doi.org/10.1177/2056305120978364.

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This article examines the tensions, communal processes, and narrative frameworks behind producing collective racial politics across differences. As digital media objects, the Asian American Feminist Collective’s zine Asian American Feminist Antibodies: Care in the Time of Coronavirus and corresponding #FeministAntibodies Tweetchat responds directly to and anticipates a social media and information environment that has racialized COVID-19 in the language of Asian-ness. Writing from an autoethnographical perspective and using collaborative methods of qualitative discourse analysis as feminist scholars, media-makers, and interlocuters, this article looks toward the technological infrastructures, social economies, and material forms of Asian American digital media-making in the midst of the COVID-19 pandemic.

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22

Abraham. "Asian/Asian North American Feminist Theology and the Secular Academy." Journal of Feminist Studies in Religion 31, no. 1 (2015): 121. http://dx.doi.org/10.2979/jfemistudreli.31.1.121.

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23

Hundle, Anneeth Kaur. "Postcolonial Patriarchal Nativism, Domestic Violence and Transnational Feminist Research in Contemporary Uganda." Feminist Review 121, no. 1 (March 2019): 37–52. http://dx.doi.org/10.1177/0141778918818835.

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This article examines the development of a multidimensional, transnational feminist research approach from and within Uganda in relation to a high-profile case of domestic violence and femicide of a middle-class, upper-caste Indian migrant woman in Kampala in 1998. It explores indigenous Ugandan public and Ugandan Asian/Indian community interpretations and the dynamics of cross-racial feminist mobilisation and protest that emerged in response to the Joshi-Sharma domestic violence case. In doing so, it advocates for a transnational feminist research approach from and within Uganda and the Global South that works against the grain of nationalist and nativist biases in existing feminist scholarly trends. This approach lays bare power inequalities and internal tensions within and across racialised African and Asian communities, and thus avoids the romanticisation of cross-racial feminist African-Asian solidarities.

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Fadda, Carol W. N. "Arab, Asian, and Muslim Feminist Dissent." Amerasia Journal 44, no. 1 (April 2018): 1–25. http://dx.doi.org/10.17953/aj.44.1.1-25.

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Huang, Vivian L. "Whither Asian American Lesbian Feminist Thought?" Diacritics 48, no. 3 (2020): 40–58. http://dx.doi.org/10.1353/dia.2020.0018.

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Kitagawa, Sakiko. "Japanese Feminism in East-Asian Networking." Diogenes 57, no. 3 (August 2010): 35–40. http://dx.doi.org/10.1177/0392192111419738.

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Shi, Lili, and Yadira Perez Hazel. "Introduction: Locating Feminism in Asian Diasporas." WSQ: Women's Studies Quarterly 47, no. 1-2 (2019): 13–28. http://dx.doi.org/10.1353/wsq.2019.0015.

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28

CRITTENDEN, KATHLEEN S. "Asian Self-Effacement or Feminine Modesty?" Gender & Society 5, no. 1 (March 1991): 98–117. http://dx.doi.org/10.1177/089124391005001005.

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29

True, Reiko Homma. "Feminist Therapy for Asian American Women?" Psychology of Women Quarterly 32, no. 2 (June 2008): 219–20. http://dx.doi.org/10.1111/j.1471-6402.2008.00426_1.x.

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30

Del Tomba, Alessandro, and Mauro Maggi. "A Central Asian Buddhist Term." Indo-Iranian Journal 64, no. 3 (October 6, 2021): 199–240. http://dx.doi.org/10.1163/15728536-06402002.

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Abstract The Khotanese masculine substantive saña- ‘artifice, expedient, means, method’ cannot be a loanword from the Gāndhārī feminine saṃña ‘perception, idea’ (< Sanskrit saṃjñā-), as has been recently suggested. Bilingual evidence for its meaning, its metrical use, and the contexts where it occurs show unambiguously that it differs formally and semantically from the Khotanese feminine saṃñā- ‘idea, notion, perception, etc.’, the actual loanword from Gāndhārī saṃña. Since the meaning of Tocharian B sāñ, ṣāñ and A ṣāñ ‘expedient, means’ agrees with that of Khotanese saña- ‘artifice etc.’, the old view should not be abandoned that the latter is a genuine Khotanese word < Iranian *sćandi̯a- (to the root *sćand- ‘to appear, seem (good)’) and is the source of the corresponding loanwords in Tocharian.

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Sakai, Nanako. "Visual Compassion for Women’s Empowerment." Discourse and Communication for Sustainable Education 12, no. 2 (December 1, 2021): 62–75. http://dx.doi.org/10.2478/dcse-2021-0017.

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Abstract Little attention has been given to principles of Buddhist moral conduct in the West. There are ten virtuous actions of Buddhist moral conduct, called the Ten Virtuous Deeds of the Bodhisattvas. Drawing from the works of contemporary women thinkers and artists, this article considers how the beauty of human nature and spirituality can be cultivated based on Buddhist feminist perspectives. There are many oppressed women in Asian countries whose voices are not heard in society. Buddhist feminism based on the Ten Virtuous Deeds of the Bodhisattvas can probe deeply into the heart of the moral issues and nurture the powerful flow of spiritual energy for the women. This is a theoretical study that elaborates on women’s struggle for their liberation as inspired by the art of Rima Fujita.

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Ponnuswami, Meenakshi. "Contemporary Black and Asian Women Playwrights in Britain. By Gabriele Griffin. Cambridge Studies in Modern Theatre. Cambridge: Cambridge University Press, 2003; pp. x + 291. $75 cloth." Theatre Survey 46, no. 2 (October 25, 2005): 317–19. http://dx.doi.org/10.1017/s0040557405240206.

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Gabriele Griffin's study of black and Asian women playwrights in contemporary Britain fills a gap in British theatre studies. Although a comprehensive study of black British theatre has yet to see print, two developments have, in the past decade or so, begun to stimulate critical attention in the field. One is the publication of plays by black and Asian authors, including collections of plays exclusively by women (such as Khadija George's edition of Six Plays by Black and Asian Women Writers of 1993), as well as the more systematic inclusion of works by writers such as Winsome Pinnock and Trish Cooke in anthologies of plays by new British dramatists. A second is the work of British cultural-studies scholars and sociologists during the same period, which has offered theatre historians some new approaches and challenges: Kobena Mercer's Welcome to the Jungle (1994); Catherine Ugwu's Let's Get It On (1995); Baker et al.'s Black British Cultural Studies (1996); Heidi Mirza's edited volume Black British Feminism (1997)—not to mention a vast body of work by Stuart Hall, Avtar Brah, Paul Gilroy, and others. Still, as Griffin notes at the outset, while immigrant and second-generation novels and films have received attention and accolades, black British theatre has tended to be ignored except by a handful of feminist theatre scholars.

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Kaur, Gurmeet. "Tara in Vajrayana Buddhism: A Critical Content Analysis." Feminist Theology 30, no. 2 (November 10, 2021): 210–21. http://dx.doi.org/10.1177/09667350211055444.

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Tara is both a Buddhist and Hindu deity. She is widely worshipped in the esoteric branch of Buddhism: Vajrayana. Even in the exile, Tibetan refugees follow the practice and rituals associated with Tara. Lamentably, she has been given an auxiliary and secondary role in comparison to male deities. Various feminist scholars have begun to look at aspects of society through the lens of gender. They have been at the forefront of studying gender roles and its psychological consequences for those who try to abide by them. In religious studies, especially in Asian context, many of these discourses are difficult to perceive because they were unconsciously appropriated as truth by the people of the society in which they circulated as an inviolable aspect of the worlds or as nature. This study is an attempt to examine the representation of Goddess in various ancient texts as essential to the study of the divine feminine. This hybrid study merges traditional Indology with feminist studies, and is intended for specialists in the field, for readers with interest in Buddhist, and for scholars of Gender studies, cultural historians, and sociologists.

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Cruz, Denise. "Imagining a Transpacific and Feminist Asian American Archive." PMLA/Publications of the Modern Language Association of America 127, no. 2 (March 2012): 365–70. http://dx.doi.org/10.1632/pmla.2012.127.2.365.

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A brief moment in karen tei yamashita's recent novel i hotel (2010) resurrects a crucial fragment of asian american literary history. Yamashita's book—part send-up and part recounting of actual events—pays homage to and reimagines the multiple paths that were critical to the late-1960s and 1970s Asian American movement. In a small yet important scene, I Hotel highlights how the development of an Asian American literary canon was entwined with the production of heroic masculinity. Three men drive four hundred miles to visit Dorothy Okada, widow of the author John Okada, on a mission of archival recovery and masculinist “heroics” (96). Their adventure begins when one of the men discovers Okada's 1957 novel No-No Boy (now a canonical work) and a letter that mentions the possible existence of an unpublished manuscript by Okada. Ultimately, the trip is unsuccessful. “What happens next,” the narrator tells us, “is history” (97). Confronted by the lack of public interest in Okada's work, Dorothy has burned his papers, and the disappointed men can only ask ridiculously inappropriate questions about the couple's marriage and sexual relationship. In this story, the men who set out to become heroes of Asian American literary studies are thwarted by a woman's failure to preserve the text, and they reduce Dorothy to a supporting role. Yet in recapturing the gendered division at the heart of this defining moment in Asian American literary history, I Hotel also reminds us of other narrative, methodological, and theoretical paths. “As time drags on,” the narrator muses a few pages earlier, “other events step up to the plate, and one begins to wonder why any fork in the road presented the less traveled option” (95).

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Shireen Roshanravan. "The Coalitional Imperative of Asian American Feminist Visibility." Pluralist 13, no. 1 (2018): 115. http://dx.doi.org/10.5406/pluralist.13.1.0115.

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36

Haejoang, Cho, and Um Young-rae. "Feminist Intervention in the Rise of “Asian” Discourse." Asian Journal of Women's Studies 3, no. 3 (January 1997): 127–56. http://dx.doi.org/10.1080/12259276.1997.11665804.

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Chanda, Geetanjali Singh, and Norman G. Owen. "Tainted Goods?: Western Feminism and the Asian Experience." Asian Journal of Women's Studies 7, no. 4 (January 2001): 90–105. http://dx.doi.org/10.1080/12259276.2001.11665916.

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Shrestha, Girija. "A Feminist Critique of the Modern Asian House." Gender, Technology and Development 5, no. 3 (January 2001): 449–57. http://dx.doi.org/10.1080/09718524.2001.11910012.

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39

Lyons, Lenore. "Disrupting the Centre: Interrogating an 'Asian Feminist' Identity." Communal/Plural 8, no. 1 (April 2000): 65–79. http://dx.doi.org/10.1080/13207870050001466.

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40

Bulbeck, Chilla. "Asian Perspectives on Western Feminism: Interrogating the Assumptions." China Report 38, no. 2 (May 2002): 179–91. http://dx.doi.org/10.1177/000944550203800201.

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41

Milčenski, Maja. "The notion of feminine in Asian philosophical traditions." Asian Philosophy 7, no. 3 (November 1997): 195–205. http://dx.doi.org/10.1080/09552369708575463.

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Noh, Eliza. "Problematics of Transnational Feminism for Asian American Women." CR: The New Centennial Review 3, no. 3 (2003): 131–49. http://dx.doi.org/10.1353/ncr.2004.0009.

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43

Liew. "On Asian/Asian North American Scholarship and Feminism in Religion: Twenty-Eight Years Later." Journal of Feminist Studies in Religion 31, no. 1 (2015): 126. http://dx.doi.org/10.2979/jfemistudreli.31.1.126.

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Madhavan, Arya. "Redefining the Feminine in Kathakali." New Theatre Quarterly 35, no. 02 (April 15, 2019): 169–86. http://dx.doi.org/10.1017/s0266464x19000071.

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In this article Arya Madhavan examines the significance of the female protagonist Asti from the new Kathakali play, A Tale from Magadha (2015), in the four-hundred-year-old patriarchal history of Kathakali. The play is authored by Sadanam Harikumar, a Kathakali playwright and actor, whose contemporary retelling of Hindu myths and epics afford substantial agency to the female characters, compelling radical reimagining of Kathakali’s gender norms and a reconsideration of the significance of female characters, both on the stage and in the text. Asti unsettles the conventional norms of womanhood that have defined and structured the ‘Kathakali woman’ over the last five centuries. Although several new Kathakali plays have been created in recent decades, they seldom include strong female roles, so Harikumar’s plays, and his female characters in particular, deserve a historic place in the Kathakali tradition, whose slowly changing gender norms are here analyzed for the first time. Arya Madhavan is a senior lecturer in the University of Lincoln. She has been developing the research area of women in Asian performance since 2013 and edited Women in Asian Performance: Aesthetics and Politics (Routledge, 2017). She is a performer of Kutiyattam, the oldest Sanskrit theatre form from India, and serves as associate editor for the Indian Theatre Journal.

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Hatzaw, Ciin Sian Siam. "Reading Esther as a Postcolonial Feminist Icon for Asian Women in Diaspora." Open Theology 7, no. 1 (January 1, 2021): 001–34. http://dx.doi.org/10.1515/opth-2020-0144.

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Abstract The book of Esther has been the subject of a wealth of scholarship which has, at times, presented Esther’s character as antifeminist. Through the framework of postcolonial and feminist theory, this article interprets Esther in light of her marginalised identity. Her position as a Jewish woman in diaspora who must hide her ethnicity and assimilate into Persian culture reveals parallels to contemporary Asian women in Western diaspora, due to perpetuated stereotypes of passiveness and submission, and the model minority myth associated with Asian immigration. Esther’s sexualisation reveals further parallels to the fetishisation and sexual exploitation of Asian women. If we read the text in light of her marginalisation, we can highlight the racial and gendered oppression within the existing power structures, as well as the levels of privilege at work within the character dynamics. Esther serves as an example of the potential that lies in recognising positions of privilege, the implications of identity, and understanding different forms of resistance in order to form a liberative theology. This article outlines the position of Asian women and their proximity to whiteness in relation to other BIPOC (black, indigenous, and people of colour) communities, revealing unexpected connections to Esther’s character. By situating Esther within intersectional and interdisciplinary theory, her status as a postcolonial feminist icon emerges. Through her story, Asian women in diaspora may find their experiences reflected in the journey to liberation.

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Siddiqui, Sophia. "Anti-racist feminism: engaging with the past." Race & Class 61, no. 2 (September 10, 2019): 96–104. http://dx.doi.org/10.1177/0306396819875041.

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Two landmark books, originally published during the same era of struggle in the UK, have been republished in 2018: Finding a Voice: Asian women in Britain and Heart of the Race: Black women’s lives in Britain. These books make the history of anti-racism in the UK – and the role of black and Asian women within this that is so often overlooked – accessible to a broad audience and give context to the gendered racism and racialised patriarchies that persist today. Reviewing these reissued texts, the author argues that the UK’s radical history is a powerful tool that can reactivate anti-racist feminism both locally and internationally, pointing to the continued fight to retain BAME domestic violence refuges in the face of austerity cuts in the UK and the unique global solidarity that is coming to the fore as an emboldened far Right attacks women’s rights internationally.

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Lim, Shirley Geok-lin. "Feminist and Ethnic Literary Theories in Asian American Literature." Feminist Studies 19, no. 3 (1993): 570. http://dx.doi.org/10.2307/3178101.

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Karim, Asim, and Zakia Nasir. "Multiculturalism and Feminist Concerns in South Asian Diaspora Novels." 3L: The Southeast Asian Journal of English Language Studies 20, no. 3 (September 1, 2014): 125–34. http://dx.doi.org/10.17576/3l-2014-2003-10.

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NADKARNI, A. "Eugenic Feminism: Asian Reproduction in the U.S. National Imaginary." Novel: A Forum on Fiction 39, no. 2 (March 1, 2006): 221–44. http://dx.doi.org/10.1215/ddnov.039020221.

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CHOW, ESTHER NGAN-LING. "THE DEVELOPMENT OF FEMINIST CONSCIOUSNESS AMONG ASIAN AMERICAN WOMEN." Gender & Society 1, no. 3 (September 1987): 284–99. http://dx.doi.org/10.1177/089124387001003004.

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