Journal articles on the topic 'Feminist cultural studies'
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1
Seigfried, Charlene Haddock. "Where Are All the Pragmatist Feminists?" Hypatia 6, no. 2 (1991): 1–20. http://dx.doi.org/10.1111/j.1527-2001.1991.tb01390.x.
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Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The aim is to encourage the further development of a feminist revisioning of pragmatism and a pragmatist version of feminism.
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Adams, Mary Louise, Michelle T. Helstein, Kyoung-yim Kim, Mary G. McDonald, Judy Davidson, Katherine M. Jamieson, Samantha King, and Geneviéve Rail. "Feminist Cultural Studies: Uncertainties and Possibilities." Sociology of Sport Journal 33, no. 1 (March 2016): 75–91. http://dx.doi.org/10.1123/ssj.2014-0060.
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This collection of commentaries emerged from ongoing conversations among the contributors about our varied understandings of and desires for the sport studies field. One of our initial concerns was with the absence/presence of feminist thought within sport studies. Despite a rich history of feminist scholarship in sport studies, we have questioned the extent to which feminism is currently being engaged or acknowledged as having shaped the field. Our concerns crystallized during the spirited feminist responses to a fiery roundtable debate on Physical Cultural Studies (PCS) at the annual conference of the North American Society for the Sociology of Sport (NASSS) in New Orleans in November 2012. At that session, one audience member after another spoke to what they saw as the unacknowledged appropriation by PCS proponents of longstanding feminist—and feminist cultural studies—approaches to scholarship and writing. These critiques focused not just on the intellectual moves that PCS scholars claim to be making but on how they are made, with several audience members and some panelists expressing their concerns about the territorializing effects of some strains of PCS discourse.
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Ambjörnsson, Fanny, and Hillevi Ganetz. "Introduction: Feminist Cultural Studies." Culture Unbound 5, no. 2 (June 12, 2013): 127–31. http://dx.doi.org/10.3384/cu.2000.1525.135127.
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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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Eagleton, Mary. "Who's who and Where's Where: Constructing Feminist Literary Studies." Feminist Review 53, no. 1 (July 1996): 1–23. http://dx.doi.org/10.1057/fr.1996.15.
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This article is concerned with the construction of feminist literary studies in the last twenty years and points out how we have created a literary history which is both selective and schematic. It suggests that we should be more critically aware of what we are constructing, how we are constructing it and of the political consequences of those constructs. It stresses three critical modes which might help us to complicate our history: a greater awareness of institutional contexts, a concern with empirical detail, and an ongoing analysis of the cultural and political significance of feminist literary practice. This article briefly applies these critical modes in a survey of eleven introductions to feminist literary studies – introductions which feature frequently and influentially in the teaching situation. The final section focuses on the key problem of inclusion and exclusion. Considering arguments from Third World feminism and postmodernist feminism, the study concludes that white, academic feminists should confront the privilege of their own inclusion as a necessary spur to political action.
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Gaard, Greta. "Tools for a Cross-Cultural Feminist Ethics: Exploring Ethical Contexts and Contents in the Makah Whale Hunt." Hypatia 16, no. 1 (2001): 1–26. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01046.x.
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Antiracist white feminists and ecofeminists have the tools but lack the strategies for responding to issues of social and environmental justice cross-culturally, particularly in matters as complex as the Makah whale hunt. Distinguishing between ethical contexts and contents, I draw on feminist critiques of cultural essentialism, ecofeminist critiques of hunting and food consumption, and socialist feminist analyses of colonialism to develop antiracist feminist and ecofeminist strategies for cross-cultural communication and cross-cultural feminist ethics.
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Hodgdon, Tim. "Fem: "A Window onto the Cultural Coalescence of a Mexican Feminist Politics of Sexuality"." Mexican Studies/Estudios Mexicanos 16, no. 1 (January 1, 2000): 79–104. http://dx.doi.org/10.2307/1052122.
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The journal Fem documents the evolution in the 1970s of a distinctly Mexican feminist politics of sexuality. These politics emerged as activist women molded those elements of diverse foreign feminist ideologies and practices which they deemed relevant to the exigencies of their situation into a coherent political program for the liberation of women from male supremacy. / La revista Fem documenta la evolución, en la década de los 70, de una política feminista de la sexualidad idóneamente mexicana. Esta política fue el resultado de una adaptación de diversas ideologías feministas extranjeras, de las cuales las activistas mexicanas tomaron elementos que juzgaron pertinentes a su propia situación y los integraron en un programa coherente para la liberación de la mujer de la supremacía masculina.
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Kaplan, C., and I. Grewal. "Transnational Feminist Cultural Studies: Beyond the Marxism/Poststructuralism/Feminism Divides." positions: east asia cultures critique 2, no. 2 (September 1, 1994): 430–45. http://dx.doi.org/10.1215/10679847-2-2-430.
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Leyda, Julia. "Feminist Futures of American Studies." JAAAS: Journal of the Austrian Association for American Studies 1, no. 1 (August 31, 2020): 73–99. http://dx.doi.org/10.47060/jaaas.v1i1.71.
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This article reflects on the long-term and recent developments in the interdisciplinary field of American studies and its imbrications with its cultural and political contexts. Pushing back against premature assertions of feminism's obsolescence, I argue that scholars and teachers of American studies and media studies must take the popular seriously―popular film and television as well as popular political movements. Given the growing demand from students for a deeper and more sustained engagement with intersectional feminism, the article works through some short case studies to urge even the confirmed feminists to rethink and refresh their approaches to teaching and performing scholarship to best provide students with the theoretical tools to strengthen and define their feminism as a discipline as well as an attitude. Inspired by the popular 2014 movement, "The Year of Reading Women," the #metoo and #timesup phenomena, and the popularity of and backlash against celebrity feminism of Beyoncé and others, this article weaves together academic and pop-cultural sources such as Sara Ahmed and Roxane Gay to underscore our responsibility to maintain, nurture, and contribute to the progress made by previous generations of feminists.
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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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Meagher, Michelle, and Roxanne Loree Runyon. "Backward glances: Feminism, nostalgia and Joan Braderman’s The Heretics (2009)." Feminist Theory 18, no. 3 (July 28, 2017): 343–56. http://dx.doi.org/10.1177/1464700117721883.
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Although nostalgia is a much-maligned orientation to the world, feminist scholars including Heather Hillsburg (2013) and Kate Eichhorn (2015) have argued that it might be recuperated for feminist ends. This article mobilises the call to rethink nostalgia through an analysis of the feminist stories and storytelling in Joan Braderman’s 2009 film, The Heretics. A documentary about a feminist collective founded in New York City in the 1970s, The Heretics sets up a way of thinking about feminism’s past that is steeped in nostalgia. Throughout the film, Braderman maintains that the 1970s were ‘a time when everything seemed possible’. By contrast, she assesses the moment in which she makes the film as a time in which ‘fear corrodes even the young’. As feminist viewers of the film who did not (indeed by virtue of age could not) experience feminism in the 1970s, we initially read the nostalgic narrative of loss framing the film with suspicion. By drawing on feminist scholarship on nostalgia and feminist storytelling, however, we argue that nostalgia can function in what Eve Kosofsky Sedgwick (2003) would call a reparative mode that enriches the relationships that feminist scholars, activists and cultural workers bear to feminisms’ pasts.
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Ali, Isra. "The feminist futures of cultural studies." Communication and Critical/Cultural Studies 17, no. 1 (January 2, 2020): 62–68. http://dx.doi.org/10.1080/14791420.2020.1725583.
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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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Cattien, Jana. "When ‘feminism’ becomes a genre: Alias Grace and ‘feminist’ television." Feminist Theory 20, no. 3 (April 25, 2019): 321–39. http://dx.doi.org/10.1177/1464700119842564.
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Alias Grace is just one of the many recent TV shows that was labelled ‘feminist’ so quickly and with such ease that one is left to wonder how much of a genre ‘feminism’ has already become. This article interrogates what is at stake for ‘feminist’ critique in labelling cultural phenomena as ‘feminist’. I argue that certain ways of reading Alias Grace as a ‘feminist’ show preclude an alternative reading in which Alias Grace emerges as a critique of ‘feminism’ itself. What is at stake in the debate on ‘feminism’ in popular culture is thus not only whether or not we can recognise the potential for ‘feminist’ critique that resides within popular culture, but also whether or not we can allow socio-cultural phenomena, like TV shows, to take ‘feminism’ as an object of critique: to generate the kind of critical movement that renders futile any attempt to stabilise, or reify, the signifier ‘feminism’ as an ahistorical object with fixed meanings – as a genre even. In so doing, I take it that there is no privileged site from which to engender such movement; and I do not take popular culture as a self-contained domain that could qualify for being such a site. The point, then, is not to treat Alias Grace as a representative case study in popular ‘feminism’; but rather, to demonstrate, by way of Alias Grace, the complex and contradictory readings that socio-cultural phenomena are amenable to, and which in turn give rise to critical possibilities that unfold from within these phenomena. Reading Alias Grace critically, as I understand it in this article, means allowing it to be, at one and the same time, a reflection on itself and a reflection on the world in which it so quickly comes to be labelled ‘feminist’.
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Tremblay, Jean-Thomas. "Feminist Breathing." differences 30, no. 3 (December 1, 2019): 92–117. http://dx.doi.org/10.1215/10407391-7974016.
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This essay traces an aesthetic genealogy of feminist breathing since the 1970s. Deviating from declension narratives that locate in that decade the end of breathing as a means of feminist socialization and politicization, this essay argues that indigenous and black feminisms have continuously relied on respiratory rituals as tactics or strategies for living through the foreclosure of political presents and futures. Case studies on Linda Hogan’s ceremonial poetry and Toni Cade Bambara’s fiction on healing expose the tensions that have animated a feminist breathing premised on the management of vulnerabilities: first, the enmeshment of vitality and risk and, second, the destabilization of the wholeness or wellness afforded by rituals. As felt theory or embodied critique, feminist breathing ultimately reveals an impulse to repair the conditions from which it emerges.
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Spahic-Siljak, Zilka. "Religious feminism periphery within the semi-periphery in the Balkans." Sociologija 60, no. 1 (2018): 363–75. http://dx.doi.org/10.2298/soc1801363s.
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In the period of post-war transition, knowledge production on gender and feminism remained the focus of individual scholars and activists who had a difficult time attempting to integrate it into the educational system, with the exception of a few gender and women studies programs that were largely supported by international donors. Believing that knowledge should inform activism and that in return, activism can provide feedback on knowledge impact and relevance, the entire course of my scholarly and activist work was about bridging the gap between academia and civil society organizations, but also about bridging the secular- religious divide in the Balkans region. I argue that feminist knowledge production in the Balkans semi-periphery is artificially divided between secular and religious feminist circles. Just as feminists from the center marginalize feminists in the Balkans with neocolonial approaches and cultural hegemony, secular feminists in the semi-periphery ignore religious feminism with similar fashion. Multiple exclusion made religious feminist knowledge production invisible and unrecognized in academia and women?s activism. Only in rare cases did secular feminists ally themselves with religious feminists and showed sensibility and the need to involve them equally with their own arguments in feminist knowledge production, because many believed religion to be one of the main causes of gender discrimination and irreconcilable with feminist agendas. Many religious feminists, however, were standing shoulder to shoulder with secular feminists in their struggle for gender equality.
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Krane, Vikki. "One Lesbian Feminist Epistemology: Integrating Feminist Standpoint, Queer Theory, and Feminist Cultural Studies." Sport Psychologist 15, no. 4 (December 2001): 401–11. http://dx.doi.org/10.1123/tsp.15.4.401.
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This paper describes an epistemology integrating feminist standpoint, queer theory, and feminist cultural studies. Feminist standpoint theory assumes that people develop different perspectives based on their position in society, and women have a distinct standpoint because of the power differential between females and males in our society. Queer theory places sexuality as a central focus, acknowledges the common history of devaluation of non heterosexual individuals, and challenges the current power structure marginalizing nonheterosexuals. Feminist cultural studies examines the role of gender within our cultural interactions and the reproduction of gender inequality in society. I then provide examples illustrating how these perspectives come together and guide my research investigating the experiences of lesbians in sport and women’s bodily experiences.
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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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Musser, Amber Jamilla. "Toward Mythic Feminist Theorizing: Simone Leigh and the Power of the Vessel." differences 30, no. 3 (December 1, 2019): 63–91. http://dx.doi.org/10.1215/10407391-7974002.
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Simone Leigh’s eponymous show at the Luhring Augustine gallery in New York from September 6 to October 20, 2018 features a sculptural gathering of vessels, which themselves are a mode of black feminist theorizing. Working through the sculptural, this essay uses the materiality of the vessels to illuminate multiple possibilities of thinking with race and aesthetics to remake feminist theory. This turn toward form, assemblage, and sensation, in turn, critiques notions of subjectivity that revolve around desire. Studying these vessels refracts feminist theorizing through multiple lenses of black feminism, bringing us toward a new story—a myth of feminist theory.
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Sedghi, Hamideh. "Conflictual Identities: The State and Feminist Women in the Islamic Republic of Iran." Hawwa 18, no. 1 (May 8, 2020): 96–113. http://dx.doi.org/10.1163/15692086-12341372.
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Abstract This study explores the tensions between the state and women’s efforts to construct an alternative vision of gender equality and feminism. The experiences of the One Million Signatures Campaign for the Repeal of Discriminatory Laws offer new perspectives on women’s struggles to carve out their own space and place in society. But how and why does the state construct and reproduce patriarchal norms and practices? Conversely, how do women, specifically feminists, address and engage the state in their attempts to form their own feminist rights and gender identities? Although it is important to understand that both the state and women draw on their own political and cultural preferences, I argue that constructing feminist identities is often an uphill battle, as women encounter resistance from the state that is not gender neutral and is patriarchal.
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Hayes, Shannan L. "Wanting More." differences 31, no. 1 (May 1, 2020): 64–97. http://dx.doi.org/10.1215/10407391-8218774.
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This essay interrogates the forms of feminist political desire and subject formation being reproduced under the heading of contemporary feminist art. The author considers two recent exhibitions, similarly organized around the theme of intersectionality, that took place over two consecutive summers in New York City: Simone Leigh’s The Waiting Room at the New Museum (2016), and the group exhibit We Wanted a Revolution at the Brooklyn Museum (2017). While both exhibitions promote the work of black women artists at the center of their institutional program-building initiatives, each exhibition forwards a notably distinct version of what counts as “revolutionary” feminist politics. Hayes argues ultimately for an interpretation of Leigh’s work as a prefigurative, utopian feminism that demands more—for example, than mere inclusion—from progressive institutions and feminist art.
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Roper, Emily A. "The Personal Becomes Political: Exploring the Potential of Feminist Sport Psychology." Sport Psychologist 15, no. 4 (December 2001): 445–49. http://dx.doi.org/10.1123/tsp.15.4.445.
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In this paper, I will briefly describe my ongoing feminist journey and the significance and meaning of aligning myself with feminism. Additionally, I will discuss my feminist perspective, mainly feminist cultural studies, and how this framework informs my sport psychological research and practice. Lastly, I will discuss the potential of a feminist approach for broadening what it means to be a “sport psychologist.”
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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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Gill, Diane L. "Feminist Sport Psychology: A Guide for Our Journey." Sport Psychologist 15, no. 4 (December 2001): 363–72. http://dx.doi.org/10.1123/tsp.15.4.363.
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Feminist sport psychology encompasses many approaches and has many variations. The articles in this special issue reflect that variation but also reflect common themes outlined in this introductory article. The feminist framework for this article begins with bell hooks’ (2000) inclusive, action-oriented definition of feminism as “a movement to end sexism, sexist exploitation, and oppression” (p. viii). The following themes, drawn from feminist theory and sport studies scholarship, provide the supporting structure: (a) gender is relational rather than categorical; (b) gender is inextricably linked with race/ethnicity, class, and other social identities; (c) gender and cultural relations involve power and privilege; and (d) feminism demands action. Gender scholarship in sport psychology is reviewed noting recent moves toward feminist approaches and promising directions that incorporate cultural diversity and relational analyses to move toward feminist practice. The other articles in this issue reflect similar feminist themes and present unique contributions to guide us toward feminist sport psychology.
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Booth, Marilyn. "Zaynab Fawwāz’s Feminist Locutions." Journal of Arabic Literature 52, no. 1-2 (April 16, 2021): 37–67. http://dx.doi.org/10.1163/1570064x-12341419.
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Abstract Lebanese-Egyptian Zaynab Fawwāz (ca. 1850-1914) was an unusual presence in 1890s Egypt: an immigrant from Shīʿī south Lebanon, without major family support, she created an intellectual place for herself in the Cairo press, generating a forthright voice on women’s needs as distinct from “the nation’s.” Like most Arabophone writers on “the Woman Question,” Fawwāz addressed girls’ education, but she focused less on domestic training than on work and income, gender-defined dependency, and exploitation. She highlighted gender-prejudiced uses of religious knowledge to further masculine privilege. Framing her arguments within terms of engagement defined by Islamic sharīʿah, she appropriated and redefined keywords for an indigenous feminism. She repurposed the Islamic-Arabic genre of biographical writing for feminist-inflected history writing. I consider how Fawwāz deployed terminology and genre to contest patriarchal readings of Islamic practice sustained by assumptions of masculinist authority. Fawwāz’s writings remind us that secularism was never inherent in Arabophone feminist theorizing, nor were the earliest Arab feminisms Western derivatives. Historical assemblages shaped by Islamic (and Christian) worldviews yielded creative syntheses that were firmly indigenous.
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Gleeson, Jessamy. "‘(Not) working 9–5’: the consequences of contemporary Australian-based online feminist campaigns as digital labour." Media International Australia 161, no. 1 (September 26, 2016): 77–85. http://dx.doi.org/10.1177/1329878x16664999.
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Social media–based platforms such as Facebook and Twitter are increasingly being used by feminists across the globe as a way to capture and harness wider audiences and draw their attention to individual campaigns and social issues. However, the moderators who work behind the scenes on these feminist campaigns are largely unrecognised for their work. This article frames the work of these activists as a form of digital labour – and one that carries series of consequences for the movement in relation to activist burnout. In this article, I draw on data gathered from interviews undertaken with representatives from three Australian-based contemporary feminist campaigns in order to demonstrate that feminist campaigners within contemporary online feminist campaigns undertake a form of digital labour and examine the effects of this labour for activists involved in these groups.
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Ferreday, Debra. "‘Only the Bad Gyal could do this’: Rihanna, rape-revenge narratives and the cultural politics of white feminism." Feminist Theory 18, no. 3 (July 28, 2017): 263–80. http://dx.doi.org/10.1177/1464700117721879.
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In July 2015, Rihanna released a seven-minute long video for her new single, entitled ‘Bitch Better Have My Money’ (more widely known as ‘BBHMM’), the violent imagery in which would divide feminist media commentators for its representation of graphic and sexualised violence against a white couple. The resulting commentary would become the focus of much popular and academic feminist debate over the intersectional gendered and racialised politics of popular culture, in particular coming to define what has been termed ‘white feminism’. ‘BBHMM’ is not the first time Rihanna’s work has been considered in relation to these debates: not only has she herself been very publicly outed as a survivor of male violence, but she has previously dealt with themes of rape and revenge in an earlier video, 2010’s ‘Man Down’, and in her lyrics. In this article I explore the multiple and layered ways in which Rihanna, and by extension other female artists of colour, are produced by white feminism as both responsible for perpetrating gender-based violence, and as victims in need of rescue. The effect of such liberal feminist critique, I argue, is to hold black female artists responsible for a rape culture that continually subjects women of colour to symbolic and actual violence. In this context, the fantasy violence of ‘Man Down’ and to a greater extent ‘BBHMM’ dramatises the impossibility of ‘being paid what one is owed’ in a culture that produces women of colour’s bodies, morality and personal trauma as abjected objects of consumption. I read these two videos through the lens of feminist film theory in order to explore how such representations mobilise affective responses of shame, identification and complicity that are played out in feminist responses to her work, and how their attachment to a simplistic model of representation conceals and reproduces racialised relations of inequality.
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Laurie, Timothy, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey. "Towards an Affirmative Feminist Boys Studies." Boyhood Studies 14, no. 1 (June 1, 2021): 75–92. http://dx.doi.org/10.3167/bhs.2020.140106.
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This critical commentary considers the significance of Connell’s The Men and the Boys in the development of an affirmative feminist boys studies. In particular, the article asks: How can research on boys contribute to feminist research on childhood and youth, without either establishing a false equivalency with girls studies, or overstating the singularity of “the boy” across diverse cultural and historical contexts? Connell’s four-tiered account of social relations—political, economic, emotional, and symbolic—provides an important corrective to reductionist approaches to both feminism and boyhood, and this article draws on The Men and the Boys to think through contrasting sites of identity formation around boys: online cultures of “incels” (involuntary celibates); transmasculinities and the biological diversity of the category “man”; and the social power excercised within an elite Australian boys school. The article concludes by identifying contemporary challenges emerging from the heuristic model offered in The Men and the Boys.
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Laurie, Timothy, Catherine Driscoll, Liam Grealy, Shawna Tang, and Grace Sharkey. "Towards an Affirmative Feminist Boys Studies." Boyhood Studies 14, no. 1 (June 1, 2021): 75–92. http://dx.doi.org/10.3167/bhs.2021.140106.
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This critical commentary considers the significance of Connell’s The Men and the Boys in the development of an affirmative feminist boys studies. In particular, the article asks: How can research on boys contribute to feminist research on childhood and youth, without either establishing a false equivalency with girls studies, or overstating the singularity of “the boy” across diverse cultural and historical contexts? Connell’s four-tiered account of social relations—political, economic, emotional, and symbolic—provides an important corrective to reductionist approaches to both feminism and boyhood, and this article draws on The Men and the Boys to think through contrasting sites of identity formation around boys: online cultures of “incels” (involuntary celibates); transmasculinities and the biological diversity of the category “man”; and the social power excercised within an elite Australian boys school. The article concludes by identifying contemporary challenges emerging from the heuristic model offered in The Men and the Boys.
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Tolvhed, Helena. "Sex Dilemmas, Amazons and Cyborgs: Feminist Cultural Studies and Sport." Culture Unbound 5, no. 2 (June 12, 2013): 273–89. http://dx.doi.org/10.3384/cu.2000.1525.135273.
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In this article, I discuss sport and physical activities as a field of empirical investigation for feminist cultural studies with a potential to contribute to theorizing the body, gender and difference. Sport has, historically, served to legitimize and rein-force the gender dichotomy by making men “masculine” through developing physical strength and endurance, while women generally have been excluded or di-rected towards activities fostering a “feminine suppleness”. The recent case of runner Caster Semenya, who was subjected to extensive gender tests, demon-strates how athletic superiority and “masculine” attributes in women still today stir public emotions and evoke cultural anxieties of gender blurring. But the rigid gender boundaries have also made sport a field of transgressions. From the “Soviet amazon” of the Cold War, transgressions in sport have publicly demonstrated, but also pushed, the boundaries of cultural understandings of gender. Gender verification tests have exposed a continuum of bodies that cannot easily be arranged into two stable, separate gender categories.
In spite of the so called “corporeal turn”, sport is still rather neglected within cultural studies and feminist research. This appears to be linked to a degradation, and fear, of the body and of the risk that women – once again – be reduced to biology and physical capacity. But studies of sport might further develop under-standings of the processes through which embodied knowledge and subjectivity is produced, in a way that overcomes the split between corporeality and discursive regimes or representations. Furthermore, with the fitness upsurge since the 1980s, the athletic female body has emerged as a cultural ideal and a rare validation of “female masculinity” (Halberstam) in popular culture. This is an area well-suited for “third wave” feminist cultural studies that are at ease with complexities and contradictions: the practices and commercialized images of the sportswoman are potentially both oppressive and empowering.
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Jane, Emma A. "‘Dude … stop the spread’: antagonism, agonism, and #manspreading on social media." International Journal of Cultural Studies 20, no. 5 (March 10, 2016): 459–75. http://dx.doi.org/10.1177/1367877916637151.
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Feminist campaigns on social media platforms have recently targeted ‘manspreading’ – a portmanteau describing men who sit in a way which fills multiple seats on public transport. Feminists claim this form of everyday sexism exemplifies male entitlement and have responded by posting candid online photographs of men caught manspreading. These ‘naming and shaming’ digilante strategies have been met with vitriolic responses from men’s rights activists. This article uses debates around manspreading to explore and appraise some key features of contemporary feminist activism online. Given the heat, amplification, and seemingly intractable nature of the argument, it investigates the usefulness of Chantal Mouffe’s agonistic pluralism to unpack the conflict. Ultimately, however, agonistic theory is found to have limits – in terms of this case study as well as more broadly. Some final thoughts are offered on how feminists might best navigate the pitfalls of online activism – including the problem of ‘false balance’ – going forward.
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Lindôso, Raquel, and Daniele Motta. "HELEIETH SAFFIOTI NO COMPROMISSO DE TEORIZAÇÃO FEMINISTA: Entre a Academia, a Luta Feminista e as Organizações não governamentais (ONGs)." Caderno CRH 33 (December 22, 2020): 020031. http://dx.doi.org/10.9771/ccrh.v33i0.37981.
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<p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">Esta entrevista objetiva compreender o comprometimento de teorização feminista de Heleieth Saffioti através da análise da influência dessa autora para a academia, a luta feminista e as organizações não governamentais (ONGs). Para atender ao objetivo traçado, realizou-se uma visita à trajetória da intelectual feminista brasileira Betânia Ávila, como o exílio na França na década de 1970 e a criação do SOS Corpo – Instituto Feminista para a Democracia. Heleieth Safiotti marcou desde o início as teorizações feministas de Betânia Ávila, em particular os debates e conceituações sobre trabalho doméstico, patriarcado e práxis feminista.</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify"> </p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">HELEIETH SAFFIOTI IN THE FEMINIST THEORIZATION COMMITMENT: between academia, feminist movement and nongovernmental organizations (ONGs)</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">This interview aims to understand Heleieth Saffioti’s commitment to feminist theorization through the analysis of the influence of this author for the university, feminist movement and nongovernmental organizations (ONGs). To meet the objective set, we paid a visit to the trajectory of the Brazilian feminist intellectual Betânia Ávila, as the exile in France in the 1970s and the creation of SOS Corpo – Feminist Institute for Democracy. Heleieth Safiotti marked Betânia Ávila’s feminist theories from the beginning, in particular the debates and concepts about domestic work, patriarchy and feminist praxis.</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">Keywords: Heleieth Saffioti. Feminist Theory. Household Work. Patriarchy. Feminist Praxis.</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify"> </p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">L’ENGAGEMENT D’HELEIETH SAFFIOTI: entre l’université, la lutte féministe et les organisations non gouvernementales</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">Cette entretien vise à comprendre l’engagement d’Heleieth Saffioti dans la théorisation féministe. Ces dernières ont pris forme dans le croisement entre le monde universitaire, la lutte féministe et les organisations non gouvernementales (ONGs). Nous sommes parties de la trajectoire de l’intellectuelle féministe brésilienne Betânia Ávila – notamment son exil en France dans les années 1970 et la création de SOS Corps – Institut féministe pour la démocratie pour comprendre l’importance de Saffioti pour le féminisme brésilien. Heleieth Safiotti a marqué dès le début les théorisations de Betânia Ávila, notamment les débats et les conceptualisations du travail domestique, du patriarcat et de la praxis féministe.</p><p class="western" style="margin-left: 0.18cm; margin-right: 0.35cm; line-height: 150%;" lang="pt-PT" align="justify">Mots clés: Heleieth Saffioti. Théorisation féministe. Travail domestique. Patriarcat. Praxis féministe.</p>
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Herbert, T. Walter, Roberta Rubenstein, and Amy Schrager Lang. "Feminist Literary Criticism and Cultural Interpretation." American Quarterly 39, no. 4 (1987): 656. http://dx.doi.org/10.2307/2713134.
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Escosteguy, Ana Carolina Damboriarena. "Stuart Hall e feminismo: revisitando relações." Matrizes 10, no. 3 (December 23, 2016): 61. http://dx.doi.org/10.11606/issn.1982-8160.v10i3p61-76.
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This article firstly addresses Stuart Hall’s account of the contributions of feminism to the formation of cultural studies. Secondly, it deals with the development of feminist criticism in the context of cultural studies, especially in England. Following this line, it retrieves Hall’s ideas on the problematic of identity(ies). This dimension of his work is the third approach to be explored, a subject also relevant in feminist theoretical production. The paper additionally points out matches and mismatches of such developments in the Brazilian context. Finally, it concludes that the theme deserves in-depth analysis, especially as the topic of identity plays a central role in current political practice and feminist theory.
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SCOTT, J. W. "Feminist Reverberations." differences 13, no. 3 (January 1, 2002): 1–23. http://dx.doi.org/10.1215/10407391-13-3-1.
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McClary, Susan. "Paradigm Dissonances: Music Theory, Cultural Studies, Feminist Criticism." Perspectives of New Music 32, no. 1 (1994): 68. http://dx.doi.org/10.2307/833152.
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Sun, Shuo. "Cross-Cultural Encounters: A Feminist Perspective on the Contemporary Reception of Jane Austen in China." Comparative Critical Studies 18, no. 1 (February 2021): 7–25. http://dx.doi.org/10.3366/ccs.2021.0384.
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This article examines the changing nature of Austen's reception in China since the 1950s, in particular the growth of feminist critical approaches to her work among contemporary Chinese scholars. Among Austen's works, Pride and Prejudice has remained at the centre of scholarly and popular attention and has had a major impact on Chinese readers’ view of Austen as a feminist writer. Anglo-American scholarship commonly considers Austen's feminism in relation with her contemporary Mary Wollstonecraft's feminist thought. Unfamiliar with Wollstonecraft, Chinese scholars and general readers tend to read Austen rather differently, and their exploration of her engagement with ‘the woman question’ is instead closely connected with the development of Marxism and gender studies in contemporary China.
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Richards, Harriette. "Book Review: Feminist Surveillance Studies." Media International Australia 163, no. 1 (May 2017): 178–79. http://dx.doi.org/10.1177/1329878x17710385c.
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Johnson, Marcus, and Ralina L. Joseph. "Black cultural studies is intersectionality." International Journal of Cultural Studies 23, no. 6 (September 9, 2020): 833–39. http://dx.doi.org/10.1177/1367877920953158.
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This article argues that Black cultural studies must be understood as an intersectional intervention of praxis. Grounding our field in the past, speaking from the present, and projecting to the future, we examine the transformational influence that Black feminist theory has had on cultural studies, from Kimberlé Williams Crenshaw’s defense of 2 Live Crew, to the #SayHerName and Protect Black Women rally and marches.
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Carrasco Miró, Gisela. "Encountering the colonial: religion in feminism and the coloniality of secularism." Feminist Theory 21, no. 1 (July 7, 2019): 91–109. http://dx.doi.org/10.1177/1464700119859763.
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The debate on feminism and ‘religion’ has rarely been suggested as a critique of modernity that has silenced other possible cultural, epistemological and spiritual options. Efforts have been made to ascertain whether ‘religion’ is ‘good’ or ‘bad’ for – or indeed an ally or threat to – women’s liberation. More specifically, in a European context, contemporary discussions of ‘religion’ and the rights of women have been very much centred on Islam. Yet, none of these narratives have resolved the intrinsic colonial character of modernity. This article explores the debate on both Islamic and Western feminism from a decolonial perspective. It argues that today, feminist theory faces the tremendous challenge of how to encounter the colonial and not only redefine, but also review the concepts and categories upon which Western feminism bases its arguments. Drawing on the work of the Spanish-Syrian Islamic decolonial thinker, Sirin Adlbi Sibai, this article develops a critical, self-reflexive approach that questions secular assumptions regarding feminist analyses of ‘religion’. In doing so, I present the decolonising of feminism as an invitation to (re)imagine our feminist encounters.
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Schutte, Ofelia. "Cultural Alterity: Cross-Cultural Communication and Feminist Theory in North-South Contexts." Hypatia 13, no. 2 (1998): 53–72. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01225.x.
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How to communicate with “the other” who is culturally different from oneself is one of the greatest challenges facing North-South relations. This paper builds on existential-phenomenological and poststructuralist concepts of alterity and difference to strengthen the position of Latina and other subaltern speakers in North-South dialogue. It defends a postcolonial approach to feminist theory as a basis for negotiating culturally differentiated feminist positions in this age of accelerated globalization, migration, and displacement.
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Flotow, Luise von. "On the Challenges of Transnational Feminist Translation Studies." TTR 30, no. 1-2 (May 31, 2019): 173–94. http://dx.doi.org/10.7202/1060023ar.
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The term “transnational” developed over the 20th century to describe cosmopolitan, multicultural societies that stem from migration; the concept of transnational feminist translation studies adds references to postcolonial feminisms to this term, offering new collaborative avenues of research and publication. This article reports on the challenges such collaborations pose, and how they have impacted an early attempt to produce an anthology of scholarly texts in the area of transnational feminist translation studies (Flotow and Farahzad, 2017). It develops a number of specific areas of difficulty: the “hegemony” of English in academic publishing and how this affects the circulation of feminist texts from beyond the Anglo-American Eurozone; the issue of power relations between editors and authors, cultures, and languages; questions of inclusion and exclusion, especially as different religious/cultural backgrounds affect scholarly discussion; and the importance of women’s/feminist diversity as well as the risks/benefits of a universalizing discourse. While the article is concerned with “challenges”, it ends with a call for more such collaborative transnational work to re-energize and promote the field of feminist translation studies worldwide.
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Taylor, Verta, and Leila J. Rupp. "Women's Culture and Lesbian Feminist Activism: A Reconsideration of Cultural Feminism." Signs: Journal of Women in Culture and Society 19, no. 1 (October 1993): 32–61. http://dx.doi.org/10.1086/494861.
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Alcoff, Linda. "Cultural Feminism versus Post-Structuralism: The Identity Crisis in Feminist Theory." Signs: Journal of Women in Culture and Society 13, no. 3 (April 1988): 405–36. http://dx.doi.org/10.1086/494426.
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Milligan, Maureen. "Reflections on Feminist Scepticism, The “Maleness” of Philosophy and Postmodernism." Hypatia 7, no. 3 (1992): 166–72. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00912.x.
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Bordo is concerned with what she calls apostmodem “theoretics of heterogeneity” that questions the validity of historical and cultural analyses “along gender-tines.” It also challenges the validity of feminist analyses concerning the “maleness” of philosophy. Not surprisingly, this has precipitated debate between postmodernists and those alarmed by its implications for feminist work. At issue is the epistemological and political capacity of feminism to analyze social power and dominance through an analysis of gender.1
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Hall, Ruth L., and Beverly Greene. "Cultural Competence in Feminist Family Therapy." Journal of Feminist Family Therapy 6, no. 3 (April 11, 1995): 5–28. http://dx.doi.org/10.1300/j086v06n03_02.
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Marsh, Nicky. "‘Infidelity to an Impossible Task’: Postmodernism, Feminism and Lyn Hejinian's ‘My Life’." Feminist Review 74, no. 1 (July 2003): 70–80. http://dx.doi.org/10.1057/palgrave.fr.9400110.
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This paper locates the work and critical reception of the experimental poet Lyn Hejinian within the emerging debates of ‘third-wave’ feminist critique. It centrally argues that Hejinian's writing at once illuminates and undermines the apparent tensions between a feminist and an anti-foundationalist critical position. It specifically focuses on Hejinian's use of autobiography, as at once gesturing to the limitations of the theoretically naive self-knowing subject, steeped in the discredited assumptions of modernity, and the continuing cultural validity of and desire for narrative, identification, self-expression and referentiality. The paper argues that Hejinian's writing makes sense of this equivocation, not through its use of feminized tropes assumed to subvert the linear assumptions of the genre and render the reader ‘active’, but through an attention to the ironical complexities of her own cultural positioning. Hejinian's writing demonstrates how the representation of the postmodern feminist subject involves an attention to authoriality, to the possibilities of textual experimentation and to the cultural sites that legitimize the production of meaning for these things. Hejinian demonstrates not simply that feminism can reconcile a need for agency with a critique of agency, and that such an act needs to consider its collective implications, but that these kinds of claims actually require an engagement with the varied contexts that continue to make feminist's attention to literature meaningful.
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Greniman and Margolis. "Feminist Artists, Feminist Matrons." Nashim: A Journal of Jewish Women's Studies & Gender Issues, no. 20 (2010): 132. http://dx.doi.org/10.2979/nas.2010.-.20.132.
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Narayan, Uma. "Essence of Culture and a Sense of History: A Feminist Critique of Cultural Essentialism." Hypatia 13, no. 2 (1998): 86–106. http://dx.doi.org/10.1111/j.1527-2001.1998.tb01227.x.
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Drawing parallels between gender essentialism and cultural essentialism, I point to some common features of essentialist pictures of culture. 1 argue that cultural essentialism is detrimental to feminist agendas and suggest strategies for its avoidance, Contending that some forms of cultural relativism buy into essentialist notions of culture, I argue that postcolonial feminists need to be cautious about essentialist contrasts between “Western” and “Third World” cultures.
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Raphael, Melissa. "Goddess Religion, Postmodern Jewish Feminism, and the Complexity of Alternative Religious Identities." Nova Religio 1, no. 2 (April 1, 1998): 198–215. http://dx.doi.org/10.1525/nr.1998.1.2.198.
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ABSTRACT: This paper argues that Jewish Goddess feminism illustrates the complexity of alternative religious identities and their fluid, ambiguous, and sometimes intimate historical, cultural, and religious connections to mainstream religious identities.1 While Jewish Goddess feminists find contemporary Judaism theologically and politically problematic, thealogy (feminist discourse on the Goddess and the divinity of femaleness) can offer them precisely the sacralization of female generativity that mainstream Judaism cannot. And yet the distinctions between present/former, alternative/mainstream religious identities are surely ambiguous where the celebration of the Goddess can at once reconstruct Jewish identity and deconstruct the notion of religious identity as a single or successive affiliation. It would seem that Jewish Goddess feminism epitomizes how late or postmodern religious identity may be plural and inclusive, shifting according to the subject's context and mood and according to the ideological perspective of the observer.