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Journal articles on the topic 'Feminist practices'
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1
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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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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Hunter, Rosemary. "Feminist Judging in the 'Real World'." Oñati Socio-legal Series 8, no. 9 (December 31, 2018): 1275–306. http://dx.doi.org/10.35295/osls.iisl/0000-0000-0000-0995.
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The various feminist judgment projects (FJPs) have explored through the imagined rewriting of judgments a range of ways in which a feminist perspective may be applied to the practice of judging. But how do these imagined judgments compare to what actual feminist judges do? This article presents the results of the author’s empirical research to date on ‘real world’ feminist judging. Drawing on case study and interview data it explores the how, when and where of feminist judging, that is, the feminist resources, tools and techniques judges have drawn upon, the stages in the hearing and decision-making process at which these resources, tools and techniques have been deployed, and the areas of law in which they have been applied. The article goes on to consider observed and potential limits on feminist judicial practice, before drawing conclusions about the comparison between ‘real world’ feminist judging and the practices of FJPs. Los proyectos de sentencias feministas, a través de la reelaboración imaginaria de sentencias judiciales, han explorado multitud de vías en las que las perspectivas feministas se podrían aplicar a la práctica judicial. Pero ¿qué resulta de la comparación entre dichas sentencias y la práctica real de las juezas feministas? Este artículo presenta los resultados de la investigación empírica de la autora. Se analiza el cómo, el cuándo y el dónde de la labor judicial feminista, es decir, los recursos, herramientas y técnicas feministas que las juezas han utilizado, las fases de audiencia y toma de decisión en las que se han utilizado y las áreas del derecho en que se han aplicado. Además, se toman en consideración los límites observados y potenciales de la práctica judicial feminista, y se extraen conclusiones sobre la comparación entre la labor judicial feminista en el “mundo real” y la práctica de los proyectos de tribunales feministas.
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Szymanski, Dawn M. "Feminist Identity and Theories as Correlates of Feminist Supervision Practices." Counseling Psychologist 33, no. 5 (September 2005): 729–47. http://dx.doi.org/10.1177/0011000005278408.
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Although feminist supervision approaches have been advanced in the literature as alternatives or adjuncts to traditional supervision models, little is known about those who utilize feminist supervision practices. This study was designed to examine if feminist supervision practices were related to one’s own feminist identity and various beliefs regarding feminism in general in a sample of 135 clinical supervisors. Results revealed that feminist supervision was significantly negatively correlated with passive acceptance of traditional gender roles and positively correlated with feelings of anger over sexism, connection with women’s communities, commitment to feminist activism, and beliefs that are consistent with five prominent feminist philosophies. Multiple regression analysis found that greater use of feminist supervision practices was uniquely related to being a woman; being lesbian, gay, or bisexual; and having a greater commitment to feminist activism. Research and practice implications are discussed.
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Peng, Niya, Tianyuan Yu, and Albert Mills. "Feminist thinking in late seventh-century China." Equality, Diversity and Inclusion: An International Journal 34, no. 1 (February 9, 2015): 67–83. http://dx.doi.org/10.1108/edi-12-2012-0112.
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Purpose – The purpose of this paper is to offer novel insights into: knowledge of proto-feminism through description and analysis of the rule of the seventh century female Emperor Wu Zetian; postcolonial theory by revealing the existence and proto-feminist activities of a non-western female leader; and the literature on gender and invisibility through a study of a leading figure that is relatively unknown to western feminists and is even, in feminist terms, something of a neglected figure. Design/methodology/approach – In order to examine Wu’s proto-feminist practices as recorded in historical materials, we use critical hermeneutics as a tool for textual interpretation, through the following four stages: choosing texts from historical records and writings of Wu; analyzing the historical sociocultural context; analyzing the relationship between the text and the context; and offering a conceptual framework as a richer explanation. Findings – Wu’s life activities demonstrate proto-feminism in late seventh century China in at least four aspects: gender equality in sexuality, in social status, in politics, and women’s pursuit of power and leadership. Research limitations/implications – Future research may dig into the paradox of Wu’s proto-feminist practices, the relationship between organizational power and feminism/proto-feminism, and the ways in which Wu’s activities differ from other powerful women across cultures, etc. Practical implications – The study encourages a rethink of women and leadership style in non-western thought. Social implications – The study supports Calás and Smircich’s 2005 call for greater understanding of feminist thought outside of western thought and a move to transglobal feminism. Originality/value – This study recovers long lost stories of women leadership that are “invisible” in many ways in the historical narratives, and contributes to postcolonial feminism by revealing the existence of indigenous proto-feminist practice in China long before western-based feminism and postcolonial feminism emerged.
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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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Avishai, Orit, Lynne Gerber, and Jennifer Randles. "The Feminist Ethnographer’s Dilemma." Journal of Contemporary Ethnography 42, no. 4 (September 19, 2012): 394–426. http://dx.doi.org/10.1177/0891241612458955.
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In this article, we use three case studies of conservative field sites to consider the dilemma faced when feminist analytic perspectives clash with observations. We note that feminism can operate as a blinder, limiting our ability to see and interpret empirical realities that do not conform with feminist expectations. Using our research on orthodox Jewish women’s practices of menstrual purity, evangelical ex-gay ministries, and state-sponsored marriage promotion programs as examples, we discuss our shared experience that unreflexive feminist critiques of seemingly antifeminist social practices, groups, and policies can impede our ability to understand how feminism has influenced nonfeminist spaces. We use our cases to reflect upon a tension that informs all progressive social change research: the tension between our political sensibilities and goals and our intellectual mission to produce reliable knowledge. In responding to that tension, we argue that feminist researchers should incorporate institutional reflexivity on feminism itself as part of their ethnographic practice.
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Crabtree, Sara Ashencaen, and Fatima Husain. "Within, Without: Dialogical Perspectives on Feminism and Islam." Religion and Gender 2, no. 1 (February 19, 2012): 128–49. http://dx.doi.org/10.1163/18785417-00201007.
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This paper offers an ontological and literary review of Muslim women’s religious practices across the Muslim ummah, in considering the development of an epistemology of faith and feminism within the Islamic schema. Our aim is to explore the diverse constructions of autopoiesis in reference to feminism, faith and spirituality in relation to Islam as both a religious and a cultural phenomenon. To this end, global examples of faith-based practice are reviewed, where issues of dominant and minority cultures and values refer to how Muslim faith practices are enacted within the local context. The authors use a dyadic, auto-ethnographic methodology to explore their own personal, political and spiritual positioning as feminists from a Muslim, immigrant and secular British background. The significance of women’s spiritual and feminist dimensions in the context of faith, nationhood and embodiment of ideological positions are analysed. Additionally, religious, cultural and geo-political implications of feminism and Islam are considered regarding identity, culture and tradition, and religious resurgence, together with forms of feminist resistance to religious doctrine. Finally, the search by women for spiritual authority and authenticity is discussed.
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Felitti, Karina. "“The Spiritual is Political”." Religion and Gender 9, no. 2 (December 10, 2019): 194–214. http://dx.doi.org/10.1163/18785417-00902010.
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Abstract This article analyses the circulation of feminist ideas and practices in women’s circles and connected workshops geared to urban middle-class heterosexual cisgender women, and the presence of spiritual elements in massive feminist mobilisations in contemporary Argentina. It uses a qualitative methodology based on ethnographic observations, interviews and analyses of digital content carried out between 2014 and October 2019. In a national and international context of feminist visibility and broad availability of spiritual goods and services, I explore the relations between secularisation and sexual politics, and spirituality and feminisms. The outcomes show a secular-based feminism permeable to spiritual practices and an increasing participation of women who define themselves as spiritual in feminist demonstrations. They also suggest that this convergence assists in the dissemination of sexual and reproductive rights in a definition that integrates notions of bodily knowledge, self-management, empowerment and spiritual wellness.
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Poythress, Vern S. "TWO HERMENEUTICAL TENSIONS IN EVANGELICAL FEMINISM." VERBUM CHRISTI: JURNAL TEOLOGI REFORMED INJILI 6, no. 2 (October 14, 2019): 147–58. http://dx.doi.org/10.51688/vc6.2.2019.art4.
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This article shows that there are at least two key hermeneutical tensions in evangelical feminist interpretation of the Bible. The first hermeneutical tension concern the issue of readers' prejudices. Feminists remind us that readers are always disposed to read texts against the background of their own expectations, customs, and world views. And the second hermeneutical tension, namely the tension over the nature of the actual practices of the first century church. Evangelical feminists have tended to give different answers depending on the passage that they are interpreting. In sum, feminism in its hermeneutical principles alerts us to the role of reader prejudice and social background in understanding texts.
KEYWORDS: Hermeneutic, feminist, prejudice, Christian
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Perger, Nina, Metka Mencin, and Veronika Tašner. "Teaching Feminism: Between Marginalisation and Feminist Persistence." Šolsko polje XXXI, no. 5-6 (December 31, 2020): 13–29. http://dx.doi.org/10.32320/1581-6044.31(5-6)13-29.
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The aim of this article is to gain insights into how feminist principles, content and practices persist in higher education in times of neoliberal ideology, post-feminism and the intensification of extreme-right wing politics. The main issue the article seeks to address is the state of gender-related and feminist topics in higher education. Their state should be addressed at the intersections of: 1) social context; 2) institutional settings (formalised and officialised gender-related curricula); and 3) intra-institutional practices, such as backlashes to and sanctions against feminist practices. In order to achieve this, we start by briefly sketching the beginnings of women’s studies worldwide, and the ambivalences of institutionalising feminist knowledge. We proceed by focusing our discussion on the contemporary social situation, significantly marked by right-wing politics and neoliberal ideology, aiming to constitute feminism as irrelevant on the grounds of an individualised ‘brave new world’, where everything seems possible, achievable and accessible. We continue by focusing our attention on the state of feminist topics in the context of Slovenian higher education. This part is based on document analysis of curricula of various universities in Slovenia (a description of their study courses and programmes: the research shows that gender-related topics are still marginalised within higher education as feminist topics remain rare and optional rather than obligatory. After discussing the barriers and obstacles facing feminism, we conclude with a discussion on feminist persistence and resistance in higher education: it is still persisting despite the backlashes that seek to extort a price for doing feminism, even if feminist practices are forced to take a more subtle form.
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Repo, Jemima. "Feminist Commodity Activism: The New Political Economy of Feminist Protest." International Political Sociology 14, no. 2 (January 17, 2020): 215–32. http://dx.doi.org/10.1093/ips/olz033.
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Abstract This article theorizes the commodification of the recent resurgence of feminist activism through the concept of “feminist commodity activism.” The focus is on the mass popularization of feminist-themed commodities, with T-shirts as a particular focus. First, I discuss how the mass marketing of feminist goods ties in with: (a) commodity feminism, by refetishizing commodities and consumption as empowering for women; (b) neoliberal feminism, through the construction of the feminist as an economic and choice-making subject; and (c) commodity activism, by entangling feminism with the discourses and practices of ethical consumption. Building on these concepts, I propose “feminist commodity activism” as a way to capture and further analyze the current commodification of feminism activism occurring at their intersection. I argue that feminist commodity activism instigates three further shifts: the commodification of the aesthetic experience of feminist street protest; the transfer of feminist activist agency to companies, charities, and entrepreneurs; and the branding of the feminist as a subject of value. Finally, the article considers the challenges that these shifts pose for feminist critique and politics.
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Conway, Janet M. "Troubling transnational feminism(s): Theorising activist praxis." Feminist Theory 18, no. 2 (March 31, 2017): 205–27. http://dx.doi.org/10.1177/1464700117700536.
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This article identifies a misfit between transnational feminist networks observed at the World Social Forum and the extant scholarship on transnational feminism. The conceptual divide is posited as one between transnational feminism understood, on the one hand, as a normative discourse involving a particular analytic and methodological approach in feminist knowledge production and, on the other, as an empirical referent to feminist cross-border organising. The author proposes that the US-based and Anglophone character of the scholarship, its post-structuralist and post-colonial genealogies and the transnational paradigm’s displacement of area studies can be seen as contributing to the misfit. The article concludes by arguing for theoretical reconsideration of activist practice, place and the ‘posts’ – post-structuralism and post-colonialism – in the study of contemporary transnational feminist activisms. This marks an effort to get beyond the binary framework of ‘transnational feminism’ versus ‘global sisterhood’ in analysing activist practices within an increasingly diverse and complex transnational feminist field.
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WATKINS, S. C., and R. A. EMERSON. "Feminist Media Criticism and Feminist Media Practices." ANNALS of the American Academy of Political and Social Science 571, no. 1 (September 1, 2000): 151–66. http://dx.doi.org/10.1177/0002716200571001011.
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Watkins, S. Craig, and Rana A. Emerson. "Feminist Media Criticism and Feminist Media Practices." ANNALS of the American Academy of Political and Social Science 571, no. 1 (September 2000): 151–66. http://dx.doi.org/10.1177/000271620057100111.
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Tan, Jia. "Digital masquerading: Feminist media activism in China." Crime, Media, Culture: An International Journal 13, no. 2 (May 22, 2017): 171–86. http://dx.doi.org/10.1177/1741659017710063.
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In March 2015, five young feminists were detained and accused of “disturbing public order” through their plan to circulate messages against sexual harassment in public transportation. This article focuses on the feminist media practices before and after the detention of the Feminist Five to shed light on the dynamics between state surveillance and incrimination, media activism, and feminist politics in China. Exploring the practices of the Youth Feminist Action School, it argues that the role of media in this new wave of feminist activism can be better understood as a form of “digital masquerading” in three ways. First, this captures the self-awareness and agency of feminists in their tactical use of media to circumvent censorship. Masquerading in the digital era is an active and self-conscious act leveraging the specificity of media practice to set the media agenda, increase public influence, and avoid censorship. Second, masquerading refers to the digital alteration of images in order to tactically represent women’s bodies in public spaces while circumventing censorship and possible criminalization. It highlights the figurative and the corporeal in online digital activist culture, which are oftentimes overlooked in existing literature. Third, while the masquerade in psychoanalytic theory emphasizes individualized gendered identity, the notion of digital masquerade points to the interface between the medium and the subjects, which involves collective efforts in assembling activist activities and remaking publicness.
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Fitriyah, Lailatul. "Poststructuralist-Feminist International Relations: A Point of Reconciliation?" Andalas Journal of International Studies (AJIS) 4, no. 1 (May 1, 2015): 96. http://dx.doi.org/10.25077/ajis.4.1.96-108.2015.
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The relationships between peace studies and international relations (IR) has never been easy. The “strategic” nature of inter-state relations in IR and its state-centric focus are some of the big challenges to the humanitarian nature of peace studies. However, the rise of feminism in IR in the 1980s has given us a new promise in opening the field of IR to a greater humanitarian focus which could take even the individual level of analysis into account. IR poststructuralist-feminism - which is understood as an IR feminist perspective which deconstruct the “common assumptions of culture” (Sylvester, 1994) including feminism itself - is particularly progressive in the sense that it does not only provide the room to problematize the basic assumptions of mainstream IR, but also room to even question the premises of the IR feminists themselves, a self-reflective quality shared by contemporary peace studies. One of the latest theoretical developments in poststructuralist-feminist IR is the “adoption” of positive psychology into IR methodology in order to take a deeper look into the mostly forgotten dimension of humans’ capability to flourish even under the most extreme condition (Penttinen, 2013). Again, this new proposal resonates with the current trend in peace studies scholarship in which peacebuilding processes are geared toward fuller ownership by the locals and harnesses their capabilities to survive. This article would like to analyze the potentialities of feminist approaches in IR, particularly those which come from the poststructuralist school of thought, as a fruitful “meeting point” for peace studies and IR. Once we identify the “meeting point,” hopefully it can bring us into a rich inter-disciplinary endeavor in the future as well as a better understanding of the dynamics of peacebuilding practices in the context of international relations.Key Words: international relations, poststructuralist feminist IR, peace studies, positive psychology, reflective practices
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Spatig, Linda. "Feminist critique of developmentalism." Theory and Research in Education 3, no. 3 (November 2005): 299–326. http://dx.doi.org/10.1177/1477878505057431.
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Drawing on published feminist literature, this essay deconstructs developmentalism as a metanarrative that contributes to the oppression and exploitation of women and underpins educational practice. First, I examine feminist critiques of developmentalism, distinguishing between ‘insider critiques’ formulated by feminist psychologists evaluating and trying to improve traditional theories of human development and ‘outsider critiques’ articulated by feminists, both within and outside psychology, challenging science itself. Second, I address educational implications of the insider and outsider critiques of developmentalism. Educational reforms spawned by insider feminist critiques consist largely of efforts to make curriculum and pedagogy more ‘girl-friendly’. Reforms aligned with outsider feminist critiques call for ‘critique-friendly’ schooling that provides opportunities for reconceptualizing gender dualisms, critiquing school practices that strengthen dualisms and ongoing critique of educational reforms initiated in the name of such critiques. Following the outside critiques, I argue for feminist learning communities with authentic relationships between teachers and students whose diverse and changing identities and ideas are respectfully and compassionately acknowledged.
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Rodó-Zárate, Maria. "Gender, Nation, and Situated Intersectionality: The Case of Catalan Pro-independence Feminism." Politics & Gender 16, no. 2 (June 7, 2019): 608–36. http://dx.doi.org/10.1017/s1743923x19000035.
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AbstractDebates on nation, self-determination, and nationalism tend to ignore the gender dimension, women's experiences, and feminist proposals on such issues. In turn, feminist discussions on the intersection of oppressions generally avoid the national identity of stateless nations as a source of oppression. In this article, I relate feminism and nationalism through an intersectional framework in the context of the Catalan pro-independence movement. Since the 1970s, Catalan feminists have been developing theories and practices that relate gender and nationality from an intersectional perspective, which may challenge hegemonic genealogies of intersectionality and general assumptions about the relation between nationalism and gender. Focusing on developments made by feminist activists from past and present times, I argue that women are key agents in national construction and that situated intersectional frameworks may provide new insights into relations among axes of inequalities beyond the Anglocentric perspective.
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COSTA, Michelly Aragão Guimarães. "O feminismo é revolução no mundo: outras performances para transitar corpos não hegemônicos “El feminismo es para todo el mundo” de bell hooks Por Michelly Aragão Guimarães Costa." INTERRITÓRIOS 4, no. 6 (June 4, 2018): 187. http://dx.doi.org/10.33052/inter.v4i6.236748.
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El feminismo es para todo el mundo, é uma das obras mais importantes da escritora, teórica ativista, acadêmica e crítica cultural afronorteamericana bell hooks. Inspirada em sua própria história de superação e influenciada pela teoria crítica como prática libertadora de Paulo Freire, a autora nos provoca a refletir sobre o sujeito social do feminismo e propõe um feminismo visionário e radical, que deve ser analisado a partir das experiências pessoais e situada desde nossos lugares de sexo, raça e classe para compreender as diferentes formas de violência dentro do patriarcado capitalista supremacista branco. Como feminista negra interseccional, a escritora reivindica constantemente a teoria dentro do ativismo, por uma prática feminista antirracista, antissexista, anticlassista e anti-homofóbica, que lute contra todas as formas de violência e dominação, convidando a todas as pessoas a intervir na realidade social. Para a autora, o feminismo é para mulheres e homens, apontando a urgência de transitar alternativas outras, de novos modelos de masculinidades não hegemônicas, de família e de criança feminista, de beleza e sexualidades feministas, de educação feminista para a transformação da vida e das nossas relações sociais, políticas, afetivas e espirituais. Feminismo. Revolução. bell hooks. Feminismo is for everybody bell hooksFeminism is revolution in the world: other performances to transit non-hegemonic bodiesAbstractEl feminismo es para todo el mundo, is one of the writer's most important works, activist theorist, academic and cultural critic African American, bell hooks. Inspired by her own overcoming history and influenced by critical theory as a liberating practice of Paulo Freire, the author provokes us to reflect on the social subject of feminism and proposes a visionary and radical feminism that must be analyzed from personal experiences and situated from our places of sex, race, and class to understand the different forms of violence within the white supremacist capitalist patriarchy. As an intersectional black feminist, the writer constantly advocates the theory within activism, for a feminist practice anti-racist, anti-sexist, anti-classist and anti-homophobic practice that fights against all forms of violence and domination, inviting all people to intervene in social reality. For the author, feminism is for women and men, pointing to the urgency of moving other alternatives, new models of non-hegemonic masculinities, family and child feminist beauty and feminist sexualities, feminist education for life transformation and of our social, political, affective and spiritual relationships. Feminism. Revolution. bell hooks
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Samer, Roxanne. "Lesbian Feminist Cinema's Archive and Moonforce Media's National Women's Film Circuit." Feminist Media Histories 1, no. 2 (2015): 90–124. http://dx.doi.org/10.1525/fmh.2015.1.2.090.
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This essay offers a microhistory of the feminist film distributor Moonforce Media. Between 1975 and 1980, Moonforce Media built the National Women's Film Circuit, a lesbian feminist distribution system that circulated preconstituted packages of multigeneric feminist films through as wide a nontheatrical feminist U.S. market as possible. Drawing on the organization's records and ephemera, now located in the Sophia Smith Collection at Smith College, and oral histories with its founders, this analysis of the development of Moonforce Media—its distribution policies, programming choices, and exhibition strategies—and audiences' reception of the National Women's Film Circuit provides insight into how feminist media workers strove to change society through the ongoing learning process of relating to one another and to their audiences. It also offers an opportunity to return to the emergence of cultural feminism and to rethink the economic and affective labor of lesbian feminist organizations and lesbian feminist cinema in particular. Often thought to have redirected second-wave efforts away from radical feminism's earlier revolutionary challenges of systemic sexism and toward the more retreatist and capitalist creation of a female counterculture, here cultural/lesbian feminism does not delimit political possibility, but instead supports a range of political practices in its variegated conception of lesbian media and deployment of said media across geographies and ideologies. In its exhibition, lesbian feminist cinema brought together diverse audiences with a wide range of expectations and demands for its feminist films, and, in turn, these cinematic encounters constituted an affective archive of 1970s U.S. feminisms.
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Yakovenko, I. "Resistance and liberation discourse in Audre Lorde’s “Sister Outsider”." Studia Philologica 1, no. 14 (2020): 107–13. http://dx.doi.org/10.28925/2311-2425.2020.1416.
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The article focuses on the essays of Audre Lorde — African American writer, Black feminist and activist. Through the lens of African American and Feminist Studies the essay collection “Sister Outsider” by Audre Lorde is analysed as a political manifesto which critiques the Second Wave feminism, and suggests a unique perspective on issues of racism, sexism, heterosexism, homophobia, women’s erotic and creativity. Although Lorde’s early poetry collections are characterised by the wide usage of authentic imagery and Afro-centric mythology, the later poetry, the 1982 biomythography “Zami: A New Spelling of My Name”, and the 1984 essay collection “Sister Outsider”, are politicised writings in sync with the Black / feminist consciousness. In the essays, Audre Lorde argues that institutionalised rejection of race / gender / class / sexual differences stems from the Western European patriarchal frame thus aggravating discriminating practices. The writer emphasises the role of the oppressed groups — ethnic minorities, women, the working class, in the destruction of the societal patriarchal ‘norms’. Audre Lorde’s essay collection has become instrumental in initiating the feminist discussion on intersectionality, which will later be theorized by Kimberle Crenshaw, and in articulation of the Black feminist ideology. Lorde’s critique of White feminists is triggered by their dismissal of the non-European women’s heritage, and by their unwillingness to acknowledge differences inside the gender group, which for the Black feminist Audre Lorde was an adoption of the patriarchal frame of reference. The poet’s timely theory of differences urges to break up silences concerning societal discriminating practices towards the oppressed groups, thus challenging the hierarchies of powers in the society.
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Twamley, Katherine. "‘Cold intimacies’ in parents’ negotiations of work–family practices and parental leave?" Sociological Review 67, no. 5 (November 30, 2018): 1137–53. http://dx.doi.org/10.1177/0038026118815427.
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This article aims to assess the contention that a ‘feminist’ ideology is associated with a ‘cooling’ of intimacy in heterosexual relationships, as argued by scholars such as Arlie Hochschild and Eva Illouz. According to this thesis, such an ideology, ‘abducted’ by a commercial spirit, encourages women to disengage from warm intimate bonds with others and to prioritize their own personal fulfilment and parity in care and housework. Drawing on two qualitative empirical studies exploring couples’ intimate lives and their feminist and egalitarian preferences and practices in leave, care and housework, this article examines in detail the basis of this thesis, and its effectiveness in explaining the lived experiences of parent couples’ negotiations of this terrain. The data were collected through focus group discussions with parents not sharing leave and a detailed ethnography with couples sharing leave. The comparison shows that, far from observing a clear dichotomy between ‘cold’ feminists and ‘warm’ traditional couples, both sets of parents present a more complex picture of ‘warm’ and ‘cold’ relations. The analysis enables a critical appreciation of sociological theorizing about gender equality and intimacy, contributing to sociological debates around individualism, feminism and family life.
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Antonijevic, Zorana. "State feminism in Serbia - institutionalization of feminist policies and practices." Sociologija 58, no. 3 (2016): 350–71. http://dx.doi.org/10.2298/soc1603350a.
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The analysis that will be addressed in this paper will be in the outline of understanding the relationship between gender and politics as a dynamic and variable impact of the women?s movement on public policy and their institutionalization. Within the theoretical framework of ?state feminism?, I will try to give a critical review of the impact and results of the gender equality mechanisms (women?s policy agencies), especially in relation to the policies and practices of the feminist movement in Serbia. My analysis will be primarily based on the theoretical bases derived from the research project on state feminism (2010) conducted by Dorothy E. McBride and Amy G. Mazur for more than thirty years. Also, some academic work dealing with state feminism concept will be examined trough case studies from the Western Balkans countries (Kesic, 2007,Spehar, 2007, 2012, 2014). Examples from the level of the European Union will be also taken into account (Squires 2007; Kantola and Outshoorn, 2007; Kantola and Dahl 2005; Kantola and Squires, 2012). Also, ?state feminism? is examined within the framework of the semi-periphery and policy creation in the process of transition and European Union accession.
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Maya, Kavita. "Arachne’s Voice: Race, Gender and the Goddess." Feminist Theology 28, no. 1 (August 6, 2019): 52–65. http://dx.doi.org/10.1177/0966735019859469.
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This article considers the issue of racial difference in the Goddess movement, using the mythological figure of Arachne, a skilful weaver whom the goddess Athena transformed into a spider, to explore the unequal relational dynamics between white Goddess feminists and women of colour. Bringing Goddess spirituality and thealogical metaphors of webs and weaving into dialogue with postcolonial and black feminist perspectives on the politics of voice, marginality and representation, the article points to some of the ways in which colonial narratives weave through Goddess feminism, including practices of silencing and the romanticization of racial difference. Ultimately, I argue that feminist spirituality must recognize and address structural inequality between white women and women of colour, or in other words, listen to Arachne’s voice.
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Haque, Riffat. "Feminist Discourse In The Muslim Societies." Pakistan Journal of Gender Studies 2, no. 1 (September 8, 2009): 103–25. http://dx.doi.org/10.46568/pjgs.v2i1.358.
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The present commentary is an attempt to trace the history of feminism in the Muslims countries and see how far the western feminist frameworks has influenced or provided impetus to the benchmarks, debates and struggles. Women rights agenda any where in the world can not be decontextualized from its history, politics, economy, customs, religion, traditions and geographical location. In the Muslim countries the discourse of women activism against the societal oppression and exploitation has been linked with colonization and state power as well as. Any Study of feminism shows that its meaning changes overtime and place and therefore, diverse nature of feminism in Muslim countries. Muslim women in pursuit of their rights have distanced themselves from many aspects of western feminism. They have faced fieree opposition within their societies. As in Muslim societies feminist agendas are considered as a challenge to Islam and Islamic culture. As elaborated in the article it is seen there is not one "Islamic" position in cultural practices and the contradictory practices are the issue not the Sharia Laws in itself. The women rights agenda are not against Islam rather un- Islamic practices in the societies such as basic rights to health, education, property rights, polygamy, marital status etc.
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Moulaison, Jane Barter. "‘Our bodies, our selves?’ The body as source in feminist theology." Scottish Journal of Theology 60, no. 3 (August 2007): 341–59. http://dx.doi.org/10.1017/s0036930607003328.
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AbstractThis article is, in part, an effort to come to terms with the ubiquitous celebration of embodiment in feminist discourse, and particularly within feminist theology. It will begin with a brief introduction to some of the key concepts in feminist theology and its use of the body, beginning with the body theologies of those who might now be called ‘second-wave’ theologians – Carter Heyward and Beverly Harrison. From here, I will consider postmodern feminist challenges to the reified and essentialised body as I examine what I call the subversive body in third-wave or postmodern feminism, both secular and theological. Finally, I shall move from these to an alternative construal of the importance of the body through the consideration of Christian bodily practices. Such an alternative will allow me to reflect upon what it is to become a specifically Christian body through church practices. I shall then endeavour to return to the critical concerns raised by feminism about the subjugation of women's bodies in the church as I consider the resources that might be available within the tradition itself for critical and emancipatory practices toward women and other strangers within the Body of Christ.
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Karolus, Meike Lusye, and Laili Nur Anisah. "When Female Feminists Falling in Love: Ideology, Media, and Practices." Jurnal Perempuan 23, no. 1 (February 27, 2018): 13. http://dx.doi.org/10.34309/jp.v23i1.215.
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<p>Falling in love is a universal experience that cannot be bounded by racial, religious, ethnic, even ideological barriers. The experiences of falling in love and be in the relationships are also faced by female feminists. In the experiences of falling in love, female feminists often confront with tension between their consciousness in holding feminist ideology and their collective experiences influenced by patriarchal culture. Therefore, they have to compromise and negotiate in the relationship. This paper aims to explain contemplative experiences of female feminists who are falling in love in the patriarchal culture in the three areas of analysis: feminist thoughts which are build their consideration and consciousness, the influences of patriarchal media, and practices in the love relationship in everyday lives. This study is descriptive-qualitative using in-depth interview as a method toward female feminists from diverse background in Yogyakarta, Surabaya, and Jombang. The results are the concept of love from female feminists cannot be separated from the existence of their partners, the experiences and the reproduction of media about the concept of love, as well as the practices of female feminists’ relationships, which already creating the concept of love before entering relationships.</p>
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Forlano, Laura. "Data Rituals in Intimate Infrastructures: Crip Time and the Disabled Cyborg Body as an Epistemic Site of Feminist Science." Catalyst: Feminism, Theory, Technoscience 3, no. 2 (October 19, 2017): 1–28. http://dx.doi.org/10.28968/cftt.v3i2.28843.
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While much feminist STS has focused on science and laboratories as sites of critical engagement, feminism and feminist theory has introduced alternative sites of knowledge production and engagement. This essay draws on new materialism and feminist theories of nature, embodiment and technology in order to analyze the disabled cyborg body as an epistemic site of feminist science. In particular, I analyze my own experience of adopting and using networked technologies—specifically, an insulin pump and glucose monitor--to manage Type 1 diabetes and the kinds of scientific practices that I engage in on a daily basis. These technologies and practices deserve attention in terms of what they can teach us about common discourses around science, innovation and infrastructure and, ultimately, about ourselves.
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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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Sato, Chizu. "Toward Transnational Feminist Literacy Practices." Rethinking Marxism 26, no. 1 (December 17, 2013): 44–60. http://dx.doi.org/10.1080/08935696.2014.857843.
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Bacchetta, Paola, Tina Campt, Inderpal Grewal, Caren Kaplan, Minoo Moallem, and Jennifer Terry. "Transnational Feminist Practices Against War." Meridians 2, no. 2 (March 1, 2002): 302–8. http://dx.doi.org/10.1215/15366936-2.2.302.
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Bacchetta, Paola, Tina Campt, Inderpal Grewal, Caren Kaplan, Minoo Moallem, and Jennifer Terry. "Transnational Feminist Practices against War." Meridians 19, S1 (December 1, 2020): 131–38. http://dx.doi.org/10.1215/15366936-8565891.
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Abstract This piece was written collaboratively as a response to the bombing of sites in Afghanistan in September 2001 as the United States began to retaliate for Al-Queda attacks on U.S. targets. Anticipating the invasion and occupation of Iraq and a broader, globalized “War on Terror,” the authors wanted to offer an antiracist, antinationalist feminist analysis that insisted recognizing the importance of histories of colonialism and empire in the structuring of state and interstate violence.
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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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Rattanakantadilok, Gritiya. "Towards the Practice of Feminist Translation in Thailand." MANUSYA 20, no. 3 (2017): 45–60. http://dx.doi.org/10.1163/26659077-02003003.
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The practice of feminist translation as a specific approach to rendering a text in translation from English into Thai has been under-researched. This paper aims to introduce feminist translation practices developed by Canadian theorists and translators, and suggests the extent to which this approach can be applied to the practice of ideologically-motivated translation in Thailand. Feminist translation is an approach to a translation method that attacks, deconstructs or bypasses inherently misogynist language. Fidelity and equivalence in translation are not a matter of utmost importance to feminist translators. Rather, they tend to make their presence felt in the texts through various methods of textual intervention. This notion of intervention in translation is central to feminist translation practices which allow the translators of feminist works to draw the target readers’ attention to linguistic transfer, translator visibility and feminist causes.
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Cudd, Ann E. "Missionary Positions." Hypatia 20, no. 4 (2005): 164–82. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00542.x.
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Postcolonial feminist scholars have described some Western feminist activism as imperialistic, drawing a comparison to the work of Christian missionaries from the West, who aided in the project of colonization and assimilation of non-Western cultures to Western ideas and practices. This comparison challenges feminists who advocate global human rights ideals or objective appraisals of social practices, in effect charging them with neocolonialism. This essay defends work on behalf of universal human rights, while granting that activists should recognize their limitations in local cultural knowledge.
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GARCÍA, Mónica González. "“No hay democracia sin feminismo”: Julieta Kirkwood, teoría y docencia feminista para un nuevo contrato social en Chile." INTERRITÓRIOS 4, no. 6 (June 4, 2018): 92. http://dx.doi.org/10.33052/inter.v4i6.236739.
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Fundadora del llamado segundo feminismo histórico chileno, la obra de Julieta Kirkwood presenta una intensa trayectoria por espacios que incluyen el ejercicio académico y el activismo político, buscando establecer un diálogo entre las prácticas democráticas que la sociedad civil luchaba por recuperar en el contexto de la dictadura militar de Augusto Pinochet (1973-1990) y el respeto a los derechos de las mujeres tanto en la vida pública como en la privada. Para Kirkwood, el mejoramiento de la situación de las mujeres era una dimensión ineludible de la recuperación de la democracia, razón por la cual afirmó que “el feminismo enriquece y contribuye a quitar el carácter restrictivo al concepto de liberación social y política, haciéndolo extensivo a las mujeres como grupo específico, y respecto de las cuales bajo enfoques más globales de interpretación histórica, se planteaban formas muy difusas... de ‘emancipación femenina’”. En este trabajo analizo la reflexión feminista elaborada por Julieta Kirkwood en relación al proceso de redemocratización chileno y a la producción y difusión de un conocimiento feminista como tarea crucial para la creación de un nuevo tipo de ciudadanía para mujeres y hombres. Específicamente, reviso los cuadernos de discusión académica que publica en la FLACSO (Facultad Latinoamericana de Ciencias Sociales) de Santiago durante la década de 1980, así como las obras póstumas Feminarios (1987) y Tejiendo rebeldías (1987), con el objetivo de determinar las estrategias epistémicas con las que buscó interrumpir el debate (masculino) sobre la democracia e introducir el feminismo como eje fundamental para una mejor convivencia de todos los chilenos.Julieta Kirkwood, Re-democratización. Chile"There is no democracy without feminism": Julieta Kirkwood, feminist theory and teaching for a new social contract in ChileAbstractFounder of the so-called second historic feminism in Chile, Julieta Kirkwood’s trajectory encompassed academic and political work with the aim of establishing a dialogue between the democratic practices civil society struggled to recover during Augusto Pinochet’s military dictatorship (1973-1990), and the respect for the rights of women in both public and private life. The improvement of women’s situation in the country was, for Kirkwood, an ineludible dimension of the return to democracy, a context in which she believed “feminism contribute[d] to remove the restrictive connotation of social and political liberation as it was understood by global frames of historical interpretation, by making it extensive to women as a specific group and regarding to whom there ha[d] only existed diffuse ideas… for a ‘feminine emancipation’”. In this essay I analize the feminist thought elaborated by Julieta Kirkwood in relation to the redemocratization process in Chile and the production and dissemination of feminist knowledge as a crucial task for creating a new type of citizenship for women and men. I am specifically looking at the notebooks she published at FLACSO (Latin American School of Social Sciences) in Santiago during the 1980s, as well as to her posthumous works Feminarios (1987) and Tejiendo rebeldías (1987), in order to determine her epistemic strategies to interrupt the (male) debate on democracy and to introduce feminism as a fundamental axis for a better coexistence of all Chileans.Julieta Kirkwood’s, Redemocratization. Chile
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Arvin, Maile. "Indigenous Feminist Notes on Embodying Alliance against Settler Colonialism." Meridians 18, no. 2 (October 1, 2019): 335–57. http://dx.doi.org/10.1215/15366936-7775663.
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Abstract How can we enact meaningful forms of solidarity across Indigenous and non-Indigenous communities? This essay, which focuses specifically on the context of settler colonialism in Hawaiʻi, examines existing or potential alliances between Indigenous feminisms and transnational feminisms. Written from a Kanaka Maoli (Native Hawaiian) feminist perspective, the essay looks to the foundational work of Kanaka Maoli scholar-activist Haunani-Kay Trask as a too often overlooked theorist of settler colonialism writ broadly. The essay also looks more specifically at Trask’s theorizing of Asian settler colonialism in the Hawaiʻi context, in relation to contemporary examples of conflicts between Native Hawaiians and the state, as well as Native Hawaiian activists and white feminists. Overall, the essay questions how reframing Asian settler colonialism in more concerted conversation with Indigenous feminisms and transnational feminisms might provide space to move our practices of solidarity against settler colonialism, imperialism, nativism, militarization, and environmental destruction into a generative space for Kānaka Maoli and non-Indigenous peoples alike.
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Bell, Macalester. "A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion." Hypatia 20, no. 4 (2005): 80–93. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00537.x.
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In an effort to reclaim women's moral psychology, feminist philosophers have reevaluated several seemingly negative emotions such as anger, resentment, and bitterness. However, one negative emotion has yet to receive adequate attention from feminist philosophers: contempt. 1 argue that feminists should reconsider what role feelings of contempt for male oppressors and male'dominated institutions and practices should play in our lives. 1 begin by surveying four feminist defenses of the negative emotions. I then offer a brief sketch of the nature and moral significance of contempt, and argue that contempt can be morally and politically valuable for the same reasons that feminists have defended other negative emotions. I close by considering why feminists have been hesitant to defend contempt as a morally and politically important emotion.
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Raymond, Diane. "“Fatal Practices”: A Feminist Analysis of Physician-Assisted Suicide and Euthanasia." Hypatia 14, no. 2 (1999): 1–25. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01237.x.
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In this essay, I examine the arguments against physician-assisted suicide (PAS) Susan Wolf offers in her essay, “Gender, Feminism, and Death: Physician-Assisted Suicide and Euthanasia.” I argue that Wolf's analysis of PAS, while timely and instructive in many ways, does not require that feminists reject policy approaches that might permit PAS. The essay concludes with reflections on the relationship between feminism and questions of agency, especially women's agency.
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Bell, Emma, Susan Meriläinen, Scott Taylor, and Janne Tienari. "Time’s up! Feminist theory and activism meets organization studies." Human Relations 72, no. 1 (October 30, 2018): 4–22. http://dx.doi.org/10.1177/0018726718790067.
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Feminism is a long established, often neglected empirical and theoretical presence in the study of organizations and social relations at work. This special issue provides a space for research that focuses on contemporary feminist practice and theory. We suggest that now is a new time for feminism, noting very recent examples of sexist oppression in social relations to illustrate why this rejuvenation is happening now. We then reflect on the process of knowledge production involved in guest editorial work for an organization studies journal like Human Relations, to address the issue of why feminism is so poorly represented in the journals that our academic community constructs as prestigious. We suggest that feminism provides opportunities for distinctive practices of knowledge production that challenge the patriarchal social formations which characterize academic work. We conclude with speculations about the future of feminism in organization studies.
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Markula, Pirkko. "The Technologies of the Self: Sport, Feminism, and Foucault." Sociology of Sport Journal 20, no. 2 (June 2003): 87–107. http://dx.doi.org/10.1123/ssj.20.2.87.
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Following Michel Foucault, feminist sport scholars have demonstrated how women’s physical activity can act as a technology of domination that anchors women into a discoursive web of normalizing practices. There has been less emphasis on Foucault’s later work that focuses on the individual’s role of changing the practices of domination. Foucault argues that human beings turn themselves into subjects through what he labels “the technologies of the self.” While his work is not gender specific, some feminists have seen the technologies of the self as a possibility to reconceptualize the self, agency and resistance in feminist theory and politics. In this paper, I aim to examine what Foucault’s technologies of self can offer feminists in sport studies. I begin by reviewing applications of Foucault’s technology of the self to analyses of women’s physical activity. I will next locate the technologies of the self within Foucault’s theory of power, self and ethics to further reflect how valuable this concept can be for feminist sport studies.
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Terwiel, Anna. "What Is Carceral Feminism?" Political Theory 48, no. 4 (November 26, 2019): 421–42. http://dx.doi.org/10.1177/0090591719889946.
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In recent years, critiques of “carceral feminism” have proliferated, objecting to feminist support for punitive policies against sexual and gendered violence that have contributed to mass incarceration. While the convergence of feminist and antiprison efforts is important, this essay argues that critiques of carceral feminism are limited insofar as they present a binary choice between the criminal legal system and informal community justice practices. First, this binary allows critics to overlook rather than engage feminist disagreements about the state and sexual harm. Second, the narrow focus on alternative solutions to harm obscures the plural and contested nature of prison abolition, which may include efforts to seize the state and to problematize carceral logics. Drawing on Michel Foucault, alongside Angela Davis and other contemporary prison abolitionists, I suggest that feminist prison abolition is better served by envisioning a spectrum of decarceration.
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Hidayat, Rachmad. "Feminist Epistemology and The Search For Liberating Knowledge." Jurnal Filsafat 28, no. 2 (August 31, 2018): 141. http://dx.doi.org/10.22146/jf.36949.
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This paper discusses problems in dealing with masculinized knowledge and scientific enterprises, and seeks alternative epistemological strategies in achieving liberating and un-dominated knowledge production. A general problem with "mainstream" epistemology and philosophy of science from feminist perspectives is that the well accepted concept of knowledge and scientific practices derived from it deny the impacts of social and political dimension toward knowing activities and their results. Feminists observed that men and their masculinities have been reproducing their social and political domination into the practices and standard of objective knowledge. The paper takes on two questions. First, how masculinity as dominant social and political norm has influence the production of knowledge? Second, what epistemological strategies would allow the production of less dominating and liberating knowledge? Feminist theories of knowledge built on the belief that rational inquiry is social practice through which gender as cultural and political norms and reference give deep impacts toward knowing process and it results. A theory of liberating knowledge requires acknowledgement and acceptance of multiple methods and models of knowledge in accordance to specific situation of the knowing subjects. Through such epistemological understanding feminist theorists formulated epistemological strategies to reduce masculinity in the rational inquiries and well accepted science.
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von Flotow, Luise. "Feminist Translation: Contexts, Practices and Theories." TTR : traduction, terminologie, rédaction 4, no. 2 (1991): 69. http://dx.doi.org/10.7202/037094ar.
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Moravec, Michelle. "Feminist Research Practices and Digital Archives." Australian Feminist Studies 32, no. 91-92 (April 3, 2017): 186–201. http://dx.doi.org/10.1080/08164649.2017.1357006.
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Accad, Evelyne. "Excision: Practices, discourses and feminist commitment." Feminist Issues 13, no. 2 (June 1993): 47–68. http://dx.doi.org/10.1007/bf02685734.
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Davis, Carleigh J. "Feminist Rhetorical Practices in Digital Spaces." Computers and Composition 52 (June 2019): 132–41. http://dx.doi.org/10.1016/j.compcom.2019.01.004.
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Wickström, Alice, Rebecca W. B. Lund, Susan Meriläinen, Siri Øyslebø Sørensen, Sheena J. Vachhani, and Alison Pullen. "Feminist solidarity: Practices, politics, and possibilities." Gender, Work & Organization 28, no. 3 (April 28, 2021): 857–63. http://dx.doi.org/10.1111/gwao.12689.
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Deb, Basuli. "Cutting across Imperial Feminisms toward Transnational Feminist Solidarities." Meridians 19, S1 (December 1, 2020): 484–507. http://dx.doi.org/10.1215/15366936-8566111.
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AbstractPhotography, not only by imperial men but also by imperial women, has played a significant role in portraying the Muslim woman as the apolitical exotic of orientalist fantasies, its legacies haunting the media of the global North even today. Imperial feminist representations about Muslim women have also marked the rhetoric of Hillary Clinton, Laura Bush, Cherie Booth, and Condoleezza Rice. In contrast, this article draws on various photographic counter-narratives, among them “the girl in the blue bra,” that transnational feminists circulated through social media during the 2011 people’s uprising in Egypt as well as on the iconic pan-Arab feminist leader Huda Shaarawi to evoke powerful images of Muslim women. Finally, the essay turns to transnational feminists such as Angela Davis, Trinh T. Minh-ha, Cynthia Enloe, Miriam Cooke, and Zillah Eisenstein for cross-border feminist work that cuts across imperial feminist practices.