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Journal articles on the topic 'Feminism and the arts'
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1
Fournier, Lauren. "Fermenting Feminism as Methodology and Metaphor." Environmental Humanities 12, no. 1 (May 1, 2020): 88–112. http://dx.doi.org/10.1215/22011919-8142220.
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Abstract This article proposes the possibilities of fermentation, or microbial transformation, as a material practice and speculative metaphor through which to approach today’s transnational feminisms. The author approaches this from the perspective of their multiyear curatorial experiment Fermenting Feminism, looking to multidisciplinary practices across the arts that bring together fermentation and feminism in dynamic ways. The article outlines ten ways in which fermentation is a ripe framework for approaching transinclusive, antiracist, countercolonial feminisms. As the author takes up these points, drawing from scholarly and artistic references alongside lived experience, they theorize the ways fermentation taps into the fizzy currents within critical and creative feminist practices. With its explosive, multisensory, and multispecies resonances fermentation becomes a provocation for contemporary transnational feminisms. Is feminism, with its etymological roots in the feminine, something worth preserving? In what ways might it be preserved, and in what ways might it be transformed? The author proposes that fermentation is a generative metaphor, a material practice, and a microbiological process through which feminisms might be reenergized—through symbiotic cultures of feminisms, fermentation prompts fizzy change with the simultaneity of preservation and transformation, futurity and decay.
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Chambers-Letson, Joshua. "Reparative Feminisms, Repairing Feminism—Reparation, Postcolonial Violence, and Feminism." Women & Performance: a journal of feminist theory 16, no. 2 (July 2006): 169–89. http://dx.doi.org/10.1080/07407700600744287.
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Jackson, Sue. "Young feminists, feminism and digital media." Feminism & Psychology 28, no. 1 (February 2018): 32–49. http://dx.doi.org/10.1177/0959353517716952.
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Over recent years, young feminist activism has assumed prominence in mainstream media where news headlines herald the efforts of schoolgirls in fighting sexism, sexual violence and inequity. Less visible in the public eye, girls’ activism plays out in social media where they can speak out about gender-based injustices experienced and witnessed. Yet we know relatively little about this significant social moment wherein an increasing visibility of young feminism cohabits a stubbornly persistent postfeminist culture. Acknowledging the hiatus, this paper draws on a qualitative project with teenage feminists to explore how girls are using and producing digital feminist media, what it means for them to do so and how their online practice connects with their offline feminism. Using a feminist poststructuralist approach, analyses identified three key constructions of digital media as a tool for feminist practice: online feminism as precarious and as knowledge sharing; and feminism as “doing something” on/offline. Discussing these findings, I argue that there is marked continuity between girls’ practices in “safe” digital spaces and feminisms practised in other historical and geographical locations. But crucially, and perhaps distinctly, digital media are a key tool to connect girls with feminism and with other feminists in local and global contexts.
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Martínez-Jiménez, Laura. "Neoliberal postfeminism—or some other sexier thing: gender and populism in the Spanish context." European Journal of Cultural Studies 23, no. 6 (November 3, 2020): 998–1004. http://dx.doi.org/10.1177/1367549420902804.
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The project of developing a contemporary critical populism requires us to discriminate between uncritical populisms that ultimately reinforce unequal social relations, and popular discourses capable of generating counterhegemonic projects. In the field of popular feminisms, this means discriminating between the pseudo-feminist distortions that saturate popular culture and the feminisms that are radically committed to social justice. From this point of view, what has been called neoliberal feminism or postfeminism are clear examples of culturally populist feminisms can be developed in decidedly uncritical ways. As a new populist narrative, neoliberal postfeminism, has gobbled up feminism to regurgitate it as some other thing, which is sexier and more profitable in political, commercial and symbolical terms, and which adapts the rhetoric of neoliberal entrepreneurial subjectivities – free, empowered, sovereign of themselves and their choices – to these new post-recessionary times of popularised feminism. Against this, and with a particular focus on the Spanish context, this paper makes an intersectional case for a truly critical popular/populist feminism, capable of normalising the values of equality, justice, diversity, wellbeing and freedom, as well as of developing a progressive social project for everyone.
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Evans, Elizabeth, and Prudence Bussey-Chamberlain. "The problems with feminist nostalgia: Intersectionality and white popular feminism." European Journal of Women's Studies 28, no. 3 (August 2021): 353–68. http://dx.doi.org/10.1177/13505068211032058.
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Contemporary feminisms are ineluctably drawn into comparisons with historic discourses, forms of praxis and tactical repertoires. While this can underscore points of continuity and commonality in ongoing struggles, it can also result in nostalgia for a more unified and purposeful feminist politics. Kate Eichhorn argues that our interest in nostalgia should be to understand feminist temporalities, and in particular the specific context in which we experience such nostalgia. Accordingly, this article takes up the idea that neoliberalism and populism, which have given rise to both neoliberal feminism and femonationalism, have produced a series of contestations regarding the purpose and nature of feminist politics, as expressed by white popular feminism in the United Kingdom. This article examines two dimensions of feminist nostalgia: first, nostalgia for a more radical form of feminist politics – one not co-opted by neoliberal forces, not individualistic and not centred around online activism; and second, a nostalgia for the idea of ‘sisterhood’ – a time before white feminists were called upon to engage with intersectionality or be inclusive of trans-women. We analyse these themes through analysis of white popular feminism produced in the United Kingdom between 2010 and 2020, cautioning against a feminist nostalgia which neglects to engage with the radical politics of intersectionality.
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Kim, Heisook. "Confucianism and Feminism in Korean Context." Diogenes 62, no. 2 (May 2015): 41–47. http://dx.doi.org/10.1177/0392192117703048.
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This paper considers a recent claim that Confucianism and feminism are compatible since both are care ethics. I examine some aspects of contemporary care ethics and compare them with Confucian ethics from a feminist viewpoint. I argue that for Confucianism to be made compatible with feminism, the former must be transformed to the extent that it loses its main features. Care ethics can be feminist ethics only when women have been made moral subjects because of their perceived ability to care for others. Caring in a Confucian culture is not as much a feminine value as a male value. I do not find Confucian ethics as care ethics to be particularly liberating for women. For Confucianism to be viable in a contemporary democratic world, it must be supplemented by feminist ethics that take justice and equality as the primary values.
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Feral, Anne-Lise. "Gender in audiovisual translation: Naturalizing feminine voices in the French Sex and the City." European Journal of Women's Studies 18, no. 4 (November 2011): 391–407. http://dx.doi.org/10.1177/1350506811415199.
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This article explores how certain feminine voices are adapted or ‘naturalized’ in audiovisual translation in order to conform to the intended audience’s assumed gender beliefs and values. Using purposefully selected examples from the American series Sex and the City, the author analyses elements pertaining to American feminism and how they are rendered in the French dubbing and subtitles. While the subtitles retain most references, the dubbing reveals a marked tendency to delete, weaken and transform allusions to American feminist culture as well as female achievements in the public sphere and feminist ideology. These findings are discussed in relation to the history, place and representation of women and feminism in France. The case study suggests that integrating a feminist approach in audiovisual translation research could help women’s studies detect the unspoken gender values of the cultures for which audiovisual translation is produced.
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Rahman, Yusuf. "Feminist Kyai, K.H. Husein Muhammad: The Feminist Interpretation on Gendered Verses and the Qur’ān-Based Activism." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 293–326. http://dx.doi.org/10.14421/ajis.2017.552.293-326.
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Husein Muhammad, a feminist ‘ālim or kyai of Dar al-Tauhid Islamic boarding school in Arjawinangun Cirebon, West Java, Indonesia, has written various articles and books on women issues and gender problem. Growing up in a conservative family, and graduating from Al-Azhar University, kyai Husein becomes one of the main proponents of Islamic feminism in Indonesia. Apart from leading a pesantren (Islamic boarding school), in 2000 kyai Husein established Fahmina Institute, an NGO which strives to promote community empowerment and gender justice based on pesantren tradition, and Fahmina Islamic Studies Institute, an Islamic higher education, which aims to build a tolerant and unprejudiced Indonesian Islam. This article discusses his approach in reinterpreting the Qur’ānic verses and Islamic traditions on women issues, and his contribution in the light of the discourse of gender and feminism in Islam as well as in mainstreaming gender in Indonesia. [KH Husein Muhammad merupakan ulama feminis, pengasuh Pondok Pesantren Dar al-Tauhid Arjawinangun Cirebon Jawa Barat, yang telah menghasilkan banyak tulisan dan buku terkait persoalan perempuan dan masalah gender. Beliau yang dibesarkan dalam keluarga tradisional dan lulusan Universitas Al-Azhar, kini telah menjadi tokoh utama feminis Islam di Indonesia. Disamping menjadi pemimpin pondok pesantren, beliau mendirikan Fahmina Institute pada tahun 2000 yang merupakan sebuah LSM pemberdayaan masyarakat dan keadilan gender berbasis pesantren tradisional. Selain itu juga mendirikan Fahmina Islamic Studies Institute, sebuah perguruan tinggi Islam yang bertujuan membangun toleransi dan mengikis prasangka Islam Indonesia. Tulisan ini membahas pendekatannya dalam menafsirkan ayat al Qur’an dan tradisi Islam mengenai persoalan perempuan serta kontribusinya dalam pencerahan wacana gender dan feminisme dalam Islam terutama pengarusutamaan gender di Indonesia.]
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Miriam, Kathy. "Liberating Practice : A Critique of the Expressivist Turn in Lesbian-Feminist and Queer Practice." NWSA Journal 19, no. 2 (June 2007): 32–54. http://dx.doi.org/10.1353/ff.2007.a219841.
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This article reassesses the shift from lesbian-feminism to queer in light of the expressivist turn in feminist thought. The article follows Charles Taylor's theory of expressivism as a modernist, Romantic paradigm of identity and practice. Expressivism defines the self and freedom as a process of self-creation, a poeisis. An expressivist paradigm underlies aspects of contemporary feminist praxis, redefining politics as practices of transforming the subject, self, and/or language. I argue that this paradigm of praxis ultimately works to depoliticize feminism. I criticize two forms of expressivism, namely, lesbian-feminist normative expressivism (based on ethical ideals of liberation) and queer performative expressivism (based on aesthetic ideals of subversion, i.e., "arts of the self"). I argue that feminism needs to break out of the expressivist paradigm and to reconceptualize a praxis that interrelates practices of self-transformation with concrete, political practices aimed at transforming the social order.
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Krumholz, Linda, and Estella Lauter. "Annotated Bibliography on Feminist Aesthetics in the Visual Arts." Hypatia 5, no. 2 (1990): 158–72. http://dx.doi.org/10.1111/j.1527-2001.1990.tb00424.x.
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Feminism compels us to reconceptualize aesthetic inquiries, as it erases the boundaries between the traditional realm of aesthetics—value judgments and personal pleasures—and the historical and social contexts that generate those judgments and pleasures. In the visual arts section of our annotated bibliography, we try to suggest the breadth of feminist interventions in the field of aesthetics in the past twenty years.
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Trevisan, Gabriela Simonetti. "A mulher e a arte: a criação feminina nas palavras de Júlia Lopes de Almeida." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 189–215. http://dx.doi.org/10.22456/2596-0911.103861.
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Este artigo tem como foco uma análise do texto “A mulher e a arte” (sem data), da escritora carioca Júlia Lopes de Almeida (1862-1934). Este escrito, recém-publicado na íntegra pela primeira vez, em revista acadêmica, constitui uma conferência da autora na qual ela expõe suas opiniões sobre o tema da arte de autoria feminina, tecendo uma série de críticas de cunho feminista à desigualdade entre os gêneros no espaço da criação artística. Em seu texto, a literata cita diversos nomes de artistas e intelectuais mulheres, de modo a sustentar seu argumento em defesa da potência criativa feminina e assinalar a importância da transformação da cultura patriarcal. Assim, a partir do olhar historiográfico e embasados pela epistemologia feminista, buscamos ressaltar a conferência como fundamental para o estudo da escrita de autoria feminina e feminista no Brasil entre os séculos XIX e XX.Palavras-chave: Júlia Lopes de Almeida. Literatura. Feminismo. AbstractThis article focuses on an analysis of the text “The woman and the art” (undated), by the writer Júlia Lopes de Almeida (1862-1934), from Rio de Janeiro. This writing, recently published in full for the first time, constitutes a conference in which the author exposes her opinions on the theme of art of female authorship, weaving a series of feminist criticisms of the inequality between genders in the space of artistic creation. In her text, Júlia lists several names of artists and women intellectuals, in order to support her argument in defense of the feminine creative power and point out the importance of the transformation of patriarchal culture. Thus, from the historiographic perspective and based on feminist epistemology, we seek to emphasize the conference as fundamental for the study of female and feminist writing feminists in Brazil between the 19th and 20th centuries.Keywords: Júlia Lopes de Almeida. Literature. Feminism.
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Kim, Suzy. "From Violated Girl to Revolutionary Woman." positions: asia critique 28, no. 3 (August 1, 2020): 631–57. http://dx.doi.org/10.1215/10679847-8315166.
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Feminism, both as theory and praxis, has long grappled with the dilemma of sex difference—whether to celebrate women’s “difference” from men as offering a more emancipatory potential or to challenge those differences as man-made in the process of delineating modern sexed subjects. While this debate may be familiar within contemporary feminist discourses, communist feminisms that stretched across the Cold War divide were no less conflicted about what to do with sex difference, most explicitly represented by sexual violence and biological motherhood. Even as communist states implemented top-down, often paternalistic measures, such policies were carried out ostensibly to elevate women’s status as a form of state feminism professing equality for the sexes. Comparing North Korea with China, this article explores how communist feminisms attempted to tackle the dilemma of sexual difference. Through an intertextual reading of two of the most popular revolutionary operas in 1970s communist East Asia—The Flower Girl from North Korea and The White-Haired Girl from China—it attends to the diverse strategies in addressing the “woman question” and the possibilities as well as limits opened up by communist feminisms.
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Vintges, Karen. "Simone de Beauvoir: A Feminist Thinker for Our Times." Hypatia 14, no. 4 (1999): 133–44. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01257.x.
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For many, Simone de Beauvoir's The Second Sex has only historic significance. The aim of this article is to show on the contrary that Beauvoir's philosophy already contains all the elements of contemporary feminism—so much so that it can be taken as its paradigm. Beauvoir's ideas about the self are extremely relevant today. Feminist themes such as the logic of “equality and difference” and identity are interwoven in her thinking in ways that can offer solutions to what seem to be insurmountable dilemmas in modern feminism. The attack on all kinds of essentialism can be reconciled with feminist identity-politics when the latter presents itself as “arts of living.”
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Chatterjee, Ankita. "Understanding feminism on online platforms: Exploration and analysis of two online platforms." Studies in South Asian Film & Media 14, no. 1 (December 1, 2022): 53–65. http://dx.doi.org/10.1386/safm_00056_1.
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This article explores how feminism is practised and communicated on digital platforms. Feminism in India and Khabar Lahariya are two online platforms studied with interviews of respondents to understand how the online spaces are used for knowledge sharing that take feminist perspective. New media opened up spaces for people to communicate from any part of the world, create media content and circulate it. Visibility, privacy, accessibility and risks are negotiated by the reporters and content creators to produce alternative cultural production from an intersectional feminist standpoint.
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Sinclair, Amanda. "Five movements in an embodied feminism: A memoir." Human Relations 72, no. 1 (May 8, 2018): 144–58. http://dx.doi.org/10.1177/0018726718765625.
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How can bodies, embodied experiences and feelings, be recognized as central elements of becoming and being feminist? This article – a mixture of memoir and research reflection – aims to reveal the emergent and embodied nature of feminist paths using myself as case in point. Recounting five personal ‘movements’ over three decades, I show how my material situations, physically-felt struggles and embodied encounters with others, especially women, wrested – sometimes catapulted – my precarious self-identification as a feminist. Writing this as a memoir, I hope to evoke in the reader memories and experiences that highlight their own embodied feminism. The article identifies some problems feminists commonly face, contesting unhelpful hierarchies of ‘good’ and ‘bad’ feminists. I explore some gifts of feminism – encounters with writing and people – which have provided theoretical innovation and personal insight for me, and offer fertile avenues for further research. Avoiding trying to ‘trap’ feminism as one set of views or experiences, I seek to show how our feminisms are always embodied: opportunistic, emergent, sometimes inconvenient, neither comprehensive nor respectable, but frequently bringing agency, invigoration and surprising pleasures. It gives all who call ourselves feminists, cause for optimism.
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Ekelund, Robin. "Young Feminist Men Finding their Way." Culture Unbound 12, no. 3 (February 2, 2021): 506–26. http://dx.doi.org/10.3384/cu.v12i3.3241.
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Men and feminism is a contentious topic. In theoretical discussions as well as in previous studies, men and feminism have been described as an oxymoron, that being a man and a feminist is a border land position and that it entails experiences of so-called gender vertigo or gender limbo. Still, there are men who identify themselves as feminists and engage in feminist settings, parties and organizations. In this article, I aim to explore how masculinity is constructed and shaped within feminism. The article is based on qualitative interviews with nine young feminist men in Sweden. Using Sara Ahmed’s queer phenomenology and the concepts of disorientation and reorientation, I analyse how the interviewees experience themselves as men and feminists and how they navigate within their feminist settings. The analysis illustrates that in contrast to previous research, the interviewees articulate an assuredness in their position as men and feminists. However, being a man and a feminist is still a somewhat disorienting position that promotes reflexive journeys through which the interviewees seek to elaborate a sensitive, perceptive and “softer” masculinity. Feminism can be seen as a way of doing masculinity, and the ways in which the interviewees (re)orient themselves in their feminist settings can be understood as processes of masculinity construction. These reorientations position the interviewees in the background of their feminist settings, where they carry out what I call political housekeeping and men-feminism. From this position, they also adopt a perspective of a theoretical as well as temporal distance and articulate themselves as actors in the history of feminism. Thus, the article highlights that feminist men can seek out a masculinity that is positioned in the background yet still experience themselves as subjects in the feminist struggle.
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Schaal, Michèle. "From actions to words: FEMEN’s fourth-wave manifestos." French Cultural Studies 31, no. 4 (October 22, 2020): 329–41. http://dx.doi.org/10.1177/0957155820961650.
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Since its creation in 2008 in Ukraine, FEMEN has fascinated mainstream audiences and scholars alike. Yet few studies have dealt with FEMEN’s writings in French. While the lack of translations may partially explain this critical gap, the overall dismissal of FEMEN and its impact on contemporary feminisms participates in the historic marginalisation of women’s contributions to the arts, the sciences, or society at large. Recognising the organisation’s problematic standpoints, this article demonstrates how, going from action to words, FEMEN’s collective book publications, Manifeste FEMEN and Rébellion, contribute to, and complicate, contemporary feminist thought and debates. Inscribing themselves in the feminist manifesto tradition, both books articulate a fourth-wave feminist standpoint, and through FEMEN’s assessment of their actions, the organisation unveils Western democracies’ tartufferies regarding secularism and equal rights. FEMEN’s manifestos also generate a reflection on the (im)possibility of a universal, global approach to feminism, namely, due to their Islamophobic stances.
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Downing, Lisa. "Antisocial Feminism? Shulamith Firestone, Monique Wittig and Proto-Queer Theory." Paragraph 41, no. 3 (November 2018): 364–79. http://dx.doi.org/10.3366/para.2018.0277.
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Recent iterations of feminist theory and activism, especially intersectional, ‘third-wave’ feminism, have cast much second-wave feminism as politically unacceptable in failing to centre the experiences of less privileged subjects than the often white, often middle-class names with which the second wave is usually associated. While bearing those critiques in mind, this article argues that some second-wave writers, exemplified by Shulamith Firestone and Monique Wittig, may still offer valuable feminist perspectives if viewed through the anti-normative lens of queer theory. Queer resists the reification of identity categories. It focuses on resistance to hegemonic norms, rather than on group identity. By viewing Wittig's and Firestone's critique of the institutions of the family, reproduction, maternity, and work as proto-queer — and specifically proto-antisocial queer — it argues for a feminism that refuses to shore up identity, that rejects groupthink, and that articulates meaningfully the crucial place of the individual in the collective project of feminism.
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Calloni, Marina. "Feminism, Politics, Theories and Science." European Journal of Women's Studies 10, no. 1 (February 2003): 87–103. http://dx.doi.org/10.1177/1350506803010001799.
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Are women's movement and feminist theories still connected to radical politics and the interest in changing social inequalities, when feminism has been `institutionalized', for instance in the academia, and has become a mainstreaming issue in social policies? This main question was put to eminent feminist scholars, with the aim of investigating the renewed critical role of international feminism and women's/gender studies in society, science, information, education and research. A reconstruction of the main changes which have occurred to women's movements and feminist theories in the last decades were the core of the interview, stressing differences and disagreement, also in relation to the new sociopolitical claims, supported by younger generations. The conclusion was that feminism has not lost its historical political mission, even though the world scenario and ideologies have dramatically changed. Indeed, feminism has become transcultural and `glocal', facing new socioeconomic inequities induced by globalization both in western societies and countries in development, confronting with the transformation of collective/gender identities and questioning the increasing importance of (bio)technologies.
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Mojab, Shahrzad. "Theorizing the Politics of ‘Islamic Feminism’." Feminist Review 69, no. 1 (November 2001): 124–46. http://dx.doi.org/10.1080/01417780110070157.
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This article examines developments in ‘Islamic feminism’, and offers a critique of feminist theories, which construct it as an authentic and indigenous emancipatory alternative to secular feminisms. Focusing on Iranian theocracy, I argue that the Islamization of gender relations has created an oppressive patriarchy that cannot be replaced through legal reforms. While many women in Iran resist this religious and patriarchal regime, and an increasing number of Iranian intellectuals and activists, including Islamists, call for the separation of state and religion, feminists of a cultural relativist and postmodernist persuasion do not acknowledge the failure of the Islamic project. I argue that western feminist theory, in spite of its advances, is in a state of crisis since (a) it is challenged by the continuation of patriarchal domination in the West in the wake of legal equality between genders, (b) suspicious of the universality of patriarchy, it overlooks oppressive gender relations in non-western societies and (c) rejecting Eurocentrism and racism, it endorses the fragmentation of women of the world into religious, national, ethnic, racial and cultural entities with particularist agendas.
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Bessai, Diane. "A Survey Report: Women, Feminism and Prairie Theatre." Canadian Theatre Review 43 (June 1985): 28–43. http://dx.doi.org/10.3138/ctr.43.004.
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Feminism in its straight political sense has a relatively low profile in contemporary prairie theatre, but clearly the feminist undercurrent is gaining strength, in ways as yet largely unacknowledged or perhaps merely unrecognised. Though their responses to feminism are as varied as its definitions, most women with whom I discussed the question do acknowledge benefit from the women’s movement in the development of their theatre careers and many are guided by Its principles to some degree.
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Srikrishna, Vasupradha. "Practising Feminist Methodologies in Applied Research: The Undone Deal." Indian Journal of Gender Studies 27, no. 3 (September 15, 2020): 420–30. http://dx.doi.org/10.1177/0971521520939286.
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This paper discusses how feminist methodologies can be pragmatic and far-ranging, and yet are often not accepted in feminist applied research, within the corporate sector. It raises a pertinent question about the perception of feminism and the challenges in adopting a feminist methodology in practice. It also questions why scholarship, rarely dwells on experiences of feminist action researchers in the Indian context. While documenting the dissent to feminist conscience, this paper deliberates the methodological and epistemological rubrics of feminism, the positionality of the researcher, commodification of feminism, binary overtones and the agency of researchers who are engaged by corporate houses as consultants.
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Macleod, Catriona Ida, Rose Capdevila, Jeanne Marecek, Virginia Braun, Nicola Gavey, and Sue Wilkinson. "Celebrating 30 years of Feminism & Psychology." Feminism & Psychology 31, no. 3 (August 2021): 313–25. http://dx.doi.org/10.1177/09593535211027457.
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Feminism & Psychology ( F&P) was launched in 1991 with a sense of possibility, enthusiasm and excitement as well as a sense of urgent need – to critique and reconstruct mainstream psychology (theory, research methods, and clinical practice). Thirty years have now passed since the first issue was produced. Thirty volumes with three or four issues have been published each year, thanks to the efforts of many. On the occasion of F&P’s 30th anniversary, we, the present and past editors, reflect on successes, changes and challenges in relation to the journal. We celebrate the prestigious awards accruing to the journal, its editors, and authors, and the significant contributions the journal has made to critical feminist scholarship at the interface of feminisms and psychologies. We note some of the theoretical and methodological developments and social changes witnessed over the last three decades. We highlight challenges facing feminist researchers in academia as well as international feminist publishing. We conclude that the initial enthusiasm and excitement expressed by the then editorial collective was justified. But, there is still much work to be done.
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RIBEIRO (UFPA), Joyce Otânia Seixas. "DIVERGÊNCIAS E CONVERGÊNCIAS ENTRE O FEMINISMO DECOLONIAL DE MARÍA LUGONES, A HISTORIOGRAFIA FEMINISTA E O FEMINISMO PÓS-ESTRUTURALISTA." Margens 16, no. 26 (June 30, 2022): 183. http://dx.doi.org/10.18542/rmi.v16i26.11154.
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Our intention is to carry out an introductory comparative analysis of three relevant feminist approaches that divide the gender studies scene. Despite the risks, the methodological decision was made by theoretical research (Salvador, 1986; Apple, 1994), aware that it is politically informed, as theories reveal interests of the class, gender, sexuality, nation, race/ethnicity, generation, and are linked to social practice. To proceed with the study, we highlight three aspects, which are: the assumptions, the notion of gender, and the political commitment. The results we have reached inform about the existence of divergences and convergences between these feminist approaches, confirming the irreconcilable divergence between feminist historiography and poststructuralist feminism, inconsistent convergence between poststructuralist feminism, and decolonial feminism, and convergence between feminist historiography and decolonial feminism.Keywords: Feminist historiography. Poststructuralist feminism. Decolonial feminism.
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Moore, Kelli. "Techniques of Abstraction in Black Arts." Meridians 21, no. 2 (October 1, 2022): 413–35. http://dx.doi.org/10.1215/15366936-9882119.
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Abstract This review essay discusses recent exhibitions and accompanying art books published at the threshold of Black philosophy and aesthetics in relation to feminist mourning practices: Nicole Fleetwood’s book and exhibition Marking Time: Art in the Age of Mass Incarceration (2020); Grief and Grievance, an exhibition (2021); a book (2020) conceived by the late Nigerian curator Okwui Enwezor; and Saturation: Race, Art, and the Circulation of Value (2020), edited by C. Riley Snorton and Hentyle Yapp. These books and several others elucidate how relationships between transnational feminism, mourning, and Black works of art speak to Frantz Fanon’s idea of “the leap into existence,” Hortense Spillers’s “dialectics of a global new woman,” and David Marriott’s psycho-political analysis of invention.
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Anih, Uchenna Bethrand. "Une redéfinition du féminisme africain dans Femme nue, femme noire de Calixthe Beyala, romancière à contre-courant." International Journal of Francophone Studies 26, no. 1 (June 1, 2023): 75–87. http://dx.doi.org/10.1386/ijfs_00056_5.
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This article examines the issues of literary impudence and homosexuality so much repudiated by African feminist theorists in Calixthe Beyala’s erotic novel, Femme nue, femme noire. It reflects on the pertinence of using African feminist ideologies in the criticism of Beyala’s fictions considering the fact her novelistic themes run contrary to the African feminist postulation where homosexuality, sex work and other transgressive tendencies constitute a strange and imported phenomenon. This article analyses the radicalization of African feminism through a close reading of Calixthe Beyala’s Femme nue, femme noire by highlighting recourse to subversion as a radical tendency in Beyala’s writings, which consists not only subverting the status quo through engaging in taboo-related discourse but also defending the sexual independence of the modern African woman as a form of emancipation. It concludes that the novel exhibits a new African feminism which is neither adapted to the collective feminist ethics nor to the African literary canon but to the individual feminine reality aimed at the total emancipation of the African woman.
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Cheang, Shu Lea, and Alexandra Juhasz. "When Are You Going to Catch Up with Me?" Camera Obscura: Feminism, Culture, and Media Studies 35, no. 3 (December 1, 2020): 116–31. http://dx.doi.org/10.1215/02705346-8631583.
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“Digital nomad” Shu Lea Cheang and friend and critic Alexandra Juhasz consider the reasons for and implications of the censorship of Cheang’s 2017 film FLUIDØ, particularly as it connects to their shared concerns in AIDS activism, feminism, pornography, and queer media. They consider changing norms, politics, and film practices in relation to technology and the body. They debate how we might know, and what we might need, from feminist-queer pornography given feminist-queer engagements with our bodies and ever more common cyborgian existences. Their informal chat opens a window onto the interconnections and adaptations that live between friends, sex, technology, illness, feminism, and representation.
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Harris, Laura Alexandra. "Queer Black Feminism: The Pleasure Principle." Feminist Review 54, no. 1 (November 1996): 3–30. http://dx.doi.org/10.1057/fr.1996.31.
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In this critical personal narrative Harris explores some of the gaps between conceptions of feminist thought and feminist practice. Harris focuses on an analysis of race, class, and desire divisions within feminist sexual politics. She suggests a queer black feminist theory and practice that calls into question naturalized identities and communities, and therefore what feminism and feminist practices might entail.
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Glas, Saskia, and Amy Alexander. "Explaining Support for Muslim Feminism in the Arab Middle East and North Africa." Gender & Society 34, no. 3 (May 19, 2020): 437–66. http://dx.doi.org/10.1177/0891243220915494.
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Public debates depict Arabs as opposed to gender equality because of Islam. However, there may be substantial numbers of Arab Muslims who do support feminist issues and who do so while being highly attached to Islam. This study explains why certain Arabs support feminism while remaining strongly religious (“Muslim feminists”). We propose that some Arab citizens are more likely to subvert patriarchal norms, especially in societies that construct Islam and feminism as more compatible. Empirically, we apply three-level multinomial analyses to 51 Arab Barometer and World Values Surveys, which include 57,000 Arab Muslims. Our results show that one in four Arab Muslims supports Muslim feminism—far more than those who support a more secularist version of feminism. Employed women, single people, people who distrust institutions, and more highly educated people support Muslim feminism more than do others—especially in societies that construct feminism and Islam as less contradictory, such as those with strong feminist movements. The presumption that Islam and feminism are necessarily opposed may hinder feminism. A more effective way to boost gender equality in the Arab region may be to embolden emancipatory religious interpretations.
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Klonis, Suzanne, Joanne Endo, Faye Crosby, and Judith Worell. "Feminism as Life Raft." Psychology of Women Quarterly 21, no. 3 (September 1997): 333–45. http://dx.doi.org/10.1111/j.1471-6402.1997.tb00117.x.
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We looked at relationships between academic women's feminist identity and their perceptions of discrimination. From a sample of self-labeled feminist professors of psychology who had participated in the Feminist Teaching Project, we examined previously transcribed interviews and also collected new, auxiliary information. We expected to find that our respondents would view feminism as both provoking discrimination and helping them cope with discrimination. We found that experiences with gender discrimination were common among our sample, but that feminism in isolation was not perceived by our respondents as a provocation for problems. Rather than making it hard for women to swim in academic waters, feminism seemed to serve as a life raft for many professors.
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Braidotti, Rosi. "The Subject in Feminism." Hypatia 6, no. 2 (1991): 155–72. http://dx.doi.org/10.1111/j.1527-2001.1991.tb01399.x.
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Press, Andrea L. "Feminism and Media in the Post-feminist Era." Feminist Media Studies 11, no. 1 (March 2011): 107–13. http://dx.doi.org/10.1080/14680777.2011.537039.
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Tycer, Alicia. "Feminist Views on the English Stage: Women Playwrights, 1990–2000. By Elaine Aston. Cambridge: Cambridge University Press, 2003; pp. 238. $75 cloth." Theatre Survey 46, no. 1 (May 2005): 153–55. http://dx.doi.org/10.1017/s0040557405330092.
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Elaine Aston begins Feminist Views on the English Stage by pondering why, given the optimism for English feminist theatre at the close of the 1980s, the 1990s saw a diminishing interest in women's voices. She asks, “If ‘masculinity and its discontents’ culturally and theatrically moved centre stage in the 1990s, what happened to women and to feminism?”(5) In order to counteract the prevailing view of the 1990s as a decade dominated by the overarching theme of “masculinity in crisis,” she focuses her book on women playwrights. Aston detects a theatrical backlash against the partial advances made by women playwrights during the 1980s, mirroring a backlash against feminism within popular culture in general. In contrast to the “shock fests” of the reemergent “angry young men,” who have often been charged with nihilism, she argues that the works she examines remain politically engaged. Aston explains that Feminist Views is motivated by her desire to prevent women playwrights from being “written out” of the theatrical record.
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Mahmud, Lilith. "Feminism in the House of Anthropology." Annual Review of Anthropology 50, no. 1 (October 21, 2021): 345–61. http://dx.doi.org/10.1146/annurev-anthro-101819-110218.
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Although early feminist insights about reflexivity and fieldwork relations have become core tenets of anthropological theories, feminism itself has been marginalized in anthropology. This review examines feminist contributions to American cultural anthropology since the 1990s across four areas of scholarship: the anthropology of science and medicine, political anthropology, economic anthropology, and ethnography as writing and genre. Treating feminist anthropology as a traveling theory capable of addressing critical social problems beyond gender, this article aims not merely to recredit feminism in anthropology, but also to show its potential to transform anthropology into an antiracist, decolonial, and abolitionist project.
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Berggren, Kalle. "Ashamed of One’s Sexism, Mourning One’s Friends." Culture Unbound 12, no. 3 (February 2, 2021): 466–84. http://dx.doi.org/10.3384/cu.v12i3.3239.
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One of the most important questions for feminist research on men and masculinity concerns how men can change and become more affected by feminism and less engaged in sexism. Here, men who identify as feminist, pro-feminist or anti-sexist have been considered to be of particular interest. This article contributes to the emerging research on men’s engagement with feminism by analysing contemporary writing about gender relations, inequality and masculinity, more specifically books about men published in Sweden, 2004-2015. Focusing on lived-experience descriptions, the analysis shows how a range of emotions are central to the processes where men encounter and are becoming affected by feminism. The emotions identified include happy ones such as relief, but a more prominent place is given to negative emotions such as alienation, shame, frustration, as well as loss and mourning. Drawing on Ahmed’s model of emotions as bound up with encounters with others, the article highlights how of men’s engagement with feminism is embedded within interpersonal relations with others, particularly women partners, men friends, and children.
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McLean, Heather. "Hos in the garden: Staging and resisting neoliberal creativity." Environment and Planning D: Society and Space 35, no. 1 (July 26, 2016): 38–56. http://dx.doi.org/10.1177/0263775816654915.
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This article takes up the challenge of extending and enhancing the literature on arts interventions and creative city policies by considering the role of feminist and queer artistic praxis in contemporary urban politics. Here I reflect on the complicities and potentialities of two Toronto-based arts interventions: Dig In and the Dirty Plotz cabaret. I analyse an example of community based arts strategy that strived to ‘revitalise’ one disinvested Toronto neighbourhood. I also reflect on my experience performing drag king urban planner, Toby Sharp. Reflecting on these examples, I show how market-oriented arts policies entangle women artists in the cultivation of spaces of depoliticised feminism, homonormativity and white privilege. However, I also demonstrate how women artists are playfully and performatively pushing back at hegemonic regimes with the radical aesthetic praxis of cabaret. I maintain that bringing critical feminist arts spaces and cabaret practice into discussions about neoliberal urban policies uncovers sites of feminist resistance and solidarity, interventions that challenge violent processes of colonisation and privatisation on multiple fronts.
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Persard, Suzanne C. "The Radical Limits of Decolonising Feminism." Feminist Review 128, no. 1 (July 2021): 13–27. http://dx.doi.org/10.1177/01417789211015334.
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From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually de-politicise feminism, while keeping dominant race logics in place? Furthermore, how does decolonial rhetoric in sites such as the US continue to romanticise feminist solidarities while positioning non-US-born women of colour at the pedagogical end of feminist theory? I argue that ‘decolonial’, in its current proliferation, is mainstreamed uncritically while serving as a catachresis within feminist discourse. This article asks feminism to reconsider its ease at an incitement to decolonise as a caution for resisting the call to decolonise as simply another form of multicultural liberalism that masks oppression through imagined transnational solidarities, while calling attention to the homogenous construction of the ‘Global South’ within decolonising discourse.
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SHIM, JUNG-SOON. "Recasting the National Motherhood: Transactions of Western Feminisms in Korean Theatre." Theatre Research International 29, no. 2 (July 2004): 143–54. http://dx.doi.org/10.1017/s030788330400029x.
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The image of the National Motherhood is the potent cultural code for Koreans. The word ‘Feminism’ in the Korean context is identified as a system of ideas originating from the West. What happens when these two disparate cultural/historical impulses meet at the intersection of modern Korean theatre? This study examines the cultural transfer of Western feminisms and feminist plays in the Korean theatre from the 1920s, when Ibsen's play A Doll's House was first introduced to Korea, to the present. More specifically, it analyses six Western feminist plays such as Nell Dunn's Steaming and Marsha Norman's 'Night, Mother, by focusing on how the Korean women's movement and modern Korean drama movement intersect with each other in terms of historical and cultural background; how these two historical impulses interact with Western feminist plays in terms of the intentions and reception of such plays in the Korean theatre arena, and how the image of the National Motherhood, the potent cultural code for Koreans, intervenes in this process.
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Evans, Elliot. "‘Wittig and Davis, Woolf and Solanas (…) simmer within me’: Reading Feminist Archives in the Queer Writing of Paul B. Preciado." Paragraph 41, no. 3 (November 2018): 285–300. http://dx.doi.org/10.3366/para.2018.0272.
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This article considers the relation between contemporary queer and transgender theory and the ‘second wave’ of feminism. Specifically, it explores the ways in which transgender theorist Paul B. Preciado's Testo Junkie: Sex, Drugs, and Biopolitics (2008) calls on feminist theorists, artists and activists of the second wave to explore transgender experience and embodiment, and to rethink gender in light of the new era of biocapitalism Preciado proposes. The article questions the way in which trajectories of feminism are conceived of (most famously through the ‘waves’ metaphor), and finally calls for a ‘scavenger methodology’ as a way to consider the formation of feminist and queer archives.
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Rowntree, Margaret R. "new millennium’s feminine subject of feminism." Feminist Review 105, no. 1 (November 2013): 65–82. http://dx.doi.org/10.1057/fr.2013.18.
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Rudman, Laurie A., and Kimberly Fairchild. "The F Word: Is Feminism Incompatible with Beauty and Romance?" Psychology of Women Quarterly 31, no. 2 (June 2007): 125–36. http://dx.doi.org/10.1111/j.1471-6402.2007.00346.x.
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Three studies examined the predictive utility of heterosexual relationship concerns vis-à-vis support for feminism. Study 1 showed that beauty is perceived to be at odds with feminism, for both genders. The stereotype that feminists are unattractive was robust, but fully accounted for by romance-related attributions. Moreover, more attractive female participants (using self-ratings) showed decreased feminist orientations, compared with less attractive counterparts. Study 2 compared romantic conflict with the lesbian feminist stereotype and found more support for romantic conflict as a negative predictor of support for feminism and women's civil rights. Study 3 showed that beliefs about an incompatibility between feminism and sexual harmony negatively predicted support for feminism and women's civil rights. In concert, the findings indicate that a marriage between research on romantic relationships and the factors underlying sexism is overdue for understanding gender inequities.
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Moncada Storti, Anna M. "Living an Abolitionist Life." Frontiers: A Journal of Women Studies 44, no. 3 (2023): 42–67. http://dx.doi.org/10.1353/fro.2023.a922877.
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Abstract: “Living an Abolitionist Life” is at once a testimony to the everyday praxis of abolition feminism and a theoretical framework for understanding the abolitionist impulse characteristic of an anti-carceral Asian American feminist praxis. Using Sara Ahmed’s feminist scholarship as a guide, the author observes various shifts from the individual to the collective, distilling the urgency of abolition feminism into a praxis of everyday choices. The first case study sits with the cultural politics of emotion, reviewing reactions to anti-Asian racism during the COVID-19 pandemic including discourse surrounding calls for hate crimes legislation and mass appeal through the hashtag #StopAsianHate. Next, the author considers collective care through Ahmed’s notion of “becoming a feminist ear,” foregrounding 18 Million Rising, an Asian American digital-first organization that authored Call on Me, Not the Cops , an intergenerational resistance to policing. The article ends with a discussion on orientation and orientalism, revisiting the case of Yang Song, a Chinese migrant massage worker who fell four stories to her death in Flushing, Queens during a police raid in 2017. Holding on to the liberatory potential of Asian American abolition feminism, the author writes less with the intention to evidence the indisputable worth of Asian American abolition feminism and more to offer a way of noticing everyday gestures of being in political struggle by centering those who live abolitionist lives.
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Comas-Díaz, Lillian. "Feminism and Diversity in Psychology: The Case of Women of Color." Psychology of Women Quarterly 15, no. 4 (December 1991): 597–609. http://dx.doi.org/10.1111/j.1471-6402.1991.tb00433.x.
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The contributions of feminist psychology to diversity are highlighted, focusing on the example of women of color. A historical overview of the confluence of feminism and ethnicism is provided, stressing the dynamic interplay between these two movements. The relevance of feminist psychology to women of color is assessed in addition to women of color's contributions to feminism. The role of women of color in the transformation and reformulation of an integrative feminist psychology is examined.
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Scharff, Christina. "‘It is a colour thing and a status thing, rather than a gender thing’: Negotiating difference in talk about feminism." Feminism & Psychology 21, no. 4 (November 2011): 458–76. http://dx.doi.org/10.1177/0959353511419816.
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Young women's rejection of feminism is well-recognized if seemingly paradoxical. Based on 40 qualitative interviews with a diverse group of German and British research participants, this article adopts a performative approach to enhance our understanding of young women's relationship with feminism. First, the article argues that rejections of feminism as anti-man, lesbian or unfeminine should be read as performances of femininity. Second, the article regards performances of femininity as racialized and classed. It traces how race and class are assumed in talk about feminism and examines how young women's positionings intersect with feminist dis-identification. The construction of feminists as unfeminine, for example, posed particular challenges to women who were positioned at a distance from notions of ‘respectable femininity’ because of their class background. While the relationship between young women's positionings and stances towards feminism is not predetermined, the article investigates how gender identity, sexuality, race and class matter in engagements with feminism.
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Zucker, Alyssa N., and Abigail J. Stewart. "Growing Up and Growing Older: Feminism as a Context for Women's Lives." Psychology of Women Quarterly 31, no. 2 (June 2007): 137–45. http://dx.doi.org/10.1111/j.1471-6402.2007.00347.x.
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Social science research shows that contemporary women endorse feminist goals at rates similar to women in the 1970s. However, generations may differ in some aspects of their relationship to feminism. This study of 333 university alumnae examined expressions of feminism across three generations. We provide the first empirical evidence to support Stewart and Healy's (1989 ) prediction about the impact of social events experienced in childhood; only the youngest cohort recalled holding feminist beliefs as children. Additionally, each cohort identified feminist influences from the period coinciding with their own identity-forming adolescence as most important, although feminism was related to other beliefs in a similar way for each cohort. The Women's Movement appears to be internalized differently depending on developmental life stage.
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Fernie, Lynne. "Ms. Unseen." Canadian Theatre Review 43 (June 1985): 59–70. http://dx.doi.org/10.3138/ctr.43.007.
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The title of this issue — “Feminism and the Canadian Theatre” — is depressingly accurate. It reflects the fact that the substantial amount of theatre based on feminist analyses produced over the past decade has not been incorporated in any significant way into any level of the institution of Canadian theatre.
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Tepe, Fatma Fulya, and Per Bauhn. "The Reception of Frozen among Young Women in Turkey: A Feminist Film or Not?" Kadın/Woman 2000, Journal for Women's Studies 24, no. 1 (July 25, 2023): 97–114. http://dx.doi.org/10.33831/jws.v24i1.432.
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This article focuses on the reception of Frozen by young Turkish women, posing three major questions: (1) How did young women in Turkey describe Elsa? (2) What are the differences between Frozen and other princess movies? (3) Do young Turkish women think Frozen is a feminist movie? The most interesting findings of this research have to do with the third question. Here a superficial view of the responses would suggest that the research participants agree with those critics of Frozen who claim that it is not a feminist film. However, once one takes a closer look at their responses, one can see that this agreement holds only in form, and not in content, as the research participants recognize feminist qualities in the film but without being willing to label them as feminist. The reason for this has to do with the negative connotations of the terms “feminism” and “feminist” in Turkish mainstream language. Here, a feminist viewpoint has to be expressed in terms of “women – men equality” instead. This particular finding points to the more general need in any cross-cultural research to ascertain the translatability of central terms having evaluative connotations, like “feminism” and “feminist” in this case.
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Chaudhuri, Maitrayee. "'Feminism' in Print Media." Indian Journal of Gender Studies 7, no. 2 (September 2000): 263–88. http://dx.doi.org/10.1177/097152150000700208.
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Locating the issue of feminism in the institutional context of the print media, we discover two popular versions of feminism that the media promote, a feminism of choice' and a 'traditional feminism'. At the same time, they express hostility, both covert and not-so-covert, to organised women's movements. This simultaneous cooptation and backlash is seemingly a sign of a con sensus over some of feminism's demands, such as equality, while it also perverts the agenda of feminism itself—in the interests of a newly liberalised economy and a resurgent majoritarian religious political party movement.
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Threlfall, Monica. "State Feminism or Party Feminism ?" European Journal of Women's Studies 5, no. 1 (February 1998): 69–93. http://dx.doi.org/10.1177/135050689800500105.
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Hines, Sally. "The feminist frontier: on trans and feminism." Journal of Gender Studies 28, no. 2 (December 18, 2017): 145–57. http://dx.doi.org/10.1080/09589236.2017.1411791.
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