Journal articles on the topic 'Feminist wave'
To see the other types of publications on this topic, follow the link: Feminist wave.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Feminist wave.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Snyder-Hall, R. Claire. "Third-Wave Feminism and the Defense of “Choice”." Perspectives on Politics 8, no. 1 (March 2010): 255–61. http://dx.doi.org/10.1017/s1537592709992842.
Full textAbstract:
How should feminist theorists respond when women who claim to be feminists make “choices” that seemingly prop up patriarchy, like posing for Playboy, eroticizing male dominance, or advocating wifely submission? This article argues that the conflict between the quest for gender equality and the desire for sexual pleasure has long been a challenge for feminism. In fact, the second-wave of the American feminist movement split over issues related to sexuality. Feminists found themselves on opposite sides of a series of contentious debates about issues such as pornography, sex work, and heterosexuality, with one side seeing evidence of gender oppression and the other opportunities for sexual pleasure and empowerment. Since the mid-1990s, however, a third wave of feminism has developed that seeks to reunite the ideals of gender equality and sexual freedom. Inclusive, pluralistic, and non-judgmental, third-wave feminism respects the right of women to decide for themselves how to negotiate the often contradictory desires for both gender equality and sexual pleasure. While this approach is sometimes caricatured as uncritically endorsing whatever a woman chooses to do as feminist, this essay argues that third-wave feminism actually exhibits not a thoughtless endorsement of “choice,” but rather a deep respect for pluralism and self-determination.
2
Zenovich, Jennifer A., and Shane T. Moreman. "Third Wave Feminist Analysis of a Second Wave Feminist's Art." Departures in Critical Qualitative Research 4, no. 1 (2015): 57–80. http://dx.doi.org/10.1525/dcqr.2015.4.1.57.
Full textAbstract:
A third wave feminist approach to feminist oral history, this research essay blends both the visual and the oral as text. We critique a feminist artist's art along with her words so that her representation can be seen and heard. Focusing on three art pieces, we analyze the artist's body to conceptualize agentic ways to understand the meanings of feminist art and feminist oral history. We offer a third wave feminist approach to feminist oral history as method so that feminists can consider adaptive means for recording oral histories and challenging dominant symbolic order.
3
Nehere, Kalpana. "The Feminist Views: A Review." Feminist Research 1, no. 1 (June 2016): 3–20. http://dx.doi.org/10.21523/gcj2.16010101.
Full textAbstract:
The first wave of feminism emphasised on women’s emancipation and equality, whereas the second wave focused on female oppressions and struggled for their liberation. The third wave stressed the individual empowerment. 1) The Marxist feminism confined to united struggle for women’s rights. 2) The socialist feminism exposed the gender aspects of welfare state. 3) The liberal feminists struggled for the empowerment and public participation of women, 4)The individual feminism aimed at personal abilities of woman, 5) The career feminism inspired women to free in the ‘World of Men’, 6) The global feminism insisted the boundary breaking activities for women’s empowerment and reorder the rules, 7) The radical feminists bounded to entire change in social structure for equality, 8) The lesbian feminists denied the need of men for existence of women, 9) The black feminists struggled for equality within the races and Dalit within castes, 10) The womanism supported the self-identity and -respect, 11) The cultural feminists and literature explained the cultural roots of discriminations and exploitations of women, 12) The eco-feminists focused on environmental aspects and resources related to women. However, 13) The existentialists are conscious about interdependence. The feministic analyses are active, challenging and important for social welfare.
4
Lamus Canavate, Doris. "De la subversión a la inclusión: mi contribución al "silencio roto"." La Manzana de la Discordia 6, no. 1 (March 17, 2016): 47. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v6i1.1508.
Full textAbstract:
Resumen: En el presente artículo se reconstruyen yanalizan tres décadas de movilización feminista de lo quese ha llamado el feminismo de la Segunda Ola. Se destacanprocesos nacionales y regionales del movimiento social demujeres, y se reconstruyen historias de mujeres partícipesde su propia voz, o citando escritos y documentos producidospor las organizaciones integrantes en los procesosde movilización.Palabras clave: Movimiento social de mujeres, feminismode la Segunda Ola, discurso feminista, género, historia, Colombia.From Subversion to Inclusion: My Contribution to“Breaking the Silence”Abstract: The present article reconstructs and examinesthree decades of feminist protest of what has been calledSecond Wave feminism, highlighting global, nationaland regional processes of the women’s social movement, and reconstructing women’s stories in their own voices,or quoting from letters and documents produced by organizationsinvolved in the mobilization process.Key words: Women’s social movement, second wavefeminism, feminist speech, gender, history, Colombia.
5
Dahlerup, Drude. "Ambivalenser och strategiska val. Om problem kring begreppen särart och jämlikhet i kvinnorörelsen och i feministisk teori." Tidskrift för genusvetenskap 22, no. 1 (June 16, 2022): 17–40. http://dx.doi.org/10.55870/tgv.v22i1.4318.
Full textAbstract:
Although previous research about the old feminist movement has deconstructed the equality versus difference dichotomy as false, recent Swedish research applies the same dichotomy, arguing that the demise of second wave feminism in Sweden was due to a swing from "equality feminism" "difference feminism". Based on her own extensive research on feminism in the 1960-80's, Dahlerup argues that cultural feminism of that period, including such phenomena as all women bands, films and women's literature, rather should be interpreted as a gigantic search for new feminist identities. Studies of old as well as newer feminist movements show that it has been possible for feminists to argue for equality (the political dimension) without agreeing or even clarifying for themselves the troublesome question of sameness or difference between the sexes (the onthological dimension). This article rejects the new dichotomy of biological essentialism versus constructivism, partly as a consequence of feminist theory's own rejection of the distinction between sex and gender. The article states that all feminisms see women's position as socially constructed, although in varying degrees; and that even "difference feminism" includes some protest against patriarchal biologism. In general, feminism is full of ambivalence and strategic choices rather than dichotomous thinking. The author also modifies the pendulumtheory of historical swings between feminism of sameness and feminism of difference. The article ends with recommendations for feminist movement research: A synchronous perspective is necessary, even in diachronous analyses. Further, dichotomous analytical concepts should be replaced by idealtypes which allow for differences in degree. Finally, it should be considered an empirical question, whether, when and on what issues women in history have constituted a group.
6
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.
Full textAbstract:
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.
7
Escaja, Tina. "MATERNIDADES DISIDENTES Y PARADIGMAS FEMINISTAS EMANCIPADORES: DE LA RESISTENCIA AL DESTRUCTIVISM/O DE UNA CAÍDA (EN) LIBRE." ConSecuencias 3, no. 1 (November 19, 2022): 71–85. http://dx.doi.org/10.6017/cs.v3i1.15933.
Full textAbstract:
Dissident motherhood-s appear directly or indirectly in many of my literary and digital productions, always from the perspective of resistance to the patriarchal paradigm. Somehow, these works illustrate a certain evolution in theoretical approaches, from Adrienne Rich's distinction between “motherhood” (institutional, patriarchal, oppressive) and “mothering” (potential empowerment of the mother), to more recent activist and feminist theories, including questionings from an intersectional and decolonial feminism that also reflects on allegedly emancipatory principles of neoliberal base by the third wave of feminism. The poems and projects 13 lunas 13 (2011), and Caída libre (2004), not only resist and redefine the patriarchal paradigm and its Judeo-Christian misogynist-based approach, but also propose a new emancipatory feminist paradigm, a paradigm taken to oppositional resistance as a feminist counter-narrative with the instigation of the Destructivist/a movement in 2014. Finally, the “Feminist Manifesto in Times of Coronoavirus” (2020), intends to bring dissident maternities to a space of eco-Queer, inclusionist, empowerment.
Resumen:
El tema de la maternidad-maternidades disidentes aparece abordado de forma soslayada o directa en varias de mis publicaciones tanto literarias como digitales, siempre desde la perspectiva de resistencia al paradigma patriarcal. De algún modo, dichas obras ilustran cierta evolución en planteamientos teóricos, desde la diferenciación de Adrienne Rich entre motherhood (institucional, patriarcal, opresor) y mothering (potencial empoderamiento de la madre), a propuestas activistas y feministas en el nuevo milenio, pasando por cuestionamientos desde un feminismo interseccional y descolonial que también reflexiona sobre principios presuntamente emancipadores de base neoliberal auspiciados por la tercera ola del feminismo. El poemario y proyecto 13 lunas 13 (2011), y Caída libre (2004), no sólo resisten y redefinen el paradigma patriarcal y su planteamiento de base misógina judeocristiana, sino que proponen un nuevo paradigma emancipador desde el feminismo, paradigma llevado a nivel de resistencia oposicional a modo de contra-narrativa feminista con la instigación del movimiento Destructivist/a (2014). El “Feminist Manifesto in Times of Coronoavirus” (2020), pretende, por último, llevar el postulado de las maternidades disidentes a un espacio de empoderamiento inclusivo y eco-Queer.
8
Alfonso, Rita, and Jo Trigilio. "Surfing the Third Wave: A Dialogue Between Two Third Wave Feminists." Hypatia 12, no. 3 (1997): 7–16. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00002.x.
Full textAbstract:
As third wave feminist philosophers attending graduate schools in different parts of the country, we decided to use our e-mail discussion as the format for presenting our thinking on the subject of third wave feminism. Our analogue takes us through the subjects of postmodernism, the relationship between theory and practice, the generation gap, and the power relations associated with feminist philosophy as an established part of the academy.
9
Sen, Tithi, and Kaushik Das. "Salient Features of Feminist Literary Criticism." Shanlax International Journal of English 10, no. 1 (December 1, 2021): 20–24. http://dx.doi.org/10.34293/english.v10i1.4199.
Full textAbstract:
Feminist literary criticism as criticism schools is marked by gender, widespread gender awareness, and feminine consciousness is its elementary characteristics. This study introduces the different phases of Feminism through various insidious social and cultural mores. The main objective of this study to Criticism the Salient Features of Feminist Literary. The main content of this paper is divided into three aspects, the first, second, and third wave of feminism from the 19th century to date. Methodology Employed based on qualitative research. The secondary sources of this study are taken from various books, articles, diaries, proposals, official records, archives, Govt. Gazetteers, Manuals and sites, and so on.
10
Wonders, Bec. "Mapping second wave feminist periodicals: Networks of conflict and counterpublics, 1970–1990." Art Libraries Journal 45, no. 3 (July 2020): 106–13. http://dx.doi.org/10.1017/alj.2020.16.
Full textAbstract:
The second wave of feminism saw a surge in women's publishing that resulted in a women-controlled communications infrastructure within feminist periodicals. As a result of women actively contributing to the ‘letters to the editor’ pages, second wave periodicals offer rich source material for tracing the development of feminist theory. Indicative of an invested and participatory counterpublic of readers, second wave periodicals also reveal the internal disagreements and debates which feminists were grappling with during the 1970s and 1980s. Spare rib, Trouble & strife, Revolutionary/radical feminist newsletter and Outwrite were feminist periodicals that all published coverage of the 1982 Lebanese war, and discussed the subsequent implications of anti-Zionism and anti-Semitism. Conflict over how correctly to cover the disagreements, both editorially and ideologically, dominated the correspondence pages of these periodicals. However, mediating conflict was uniquely suited to the medium of a periodical, as it allowed for less outspoken women to see themselves as contributors and add to a plurality of opinion. The visual mapping of these debates by means of Social Network Analysis highlights how the circulation of feminist periodicals enabled communication in the form of a webbed network of debate. The periodical format, and in particular the letters pages, offered a much-needed forum for criticism and disagreement to play out, and in turn the advancement of feminist discourse. As historical source material, they tell the story of a complex and diverse movement, unsettling the notion of a neat chronology of distinct decades of feminist history.
11
Evans, Elliot. "‘Wittig and Davis, Woolf and Solanas (…) simmer within me’: Reading Feminist Archives in the Queer Writing of Paul B. Preciado." Paragraph 41, no. 3 (November 2018): 285–300. http://dx.doi.org/10.3366/para.2018.0272.
Full textAbstract:
This article considers the relation between contemporary queer and transgender theory and the ‘second wave’ of feminism. Specifically, it explores the ways in which transgender theorist Paul B. Preciado's Testo Junkie: Sex, Drugs, and Biopolitics (2008) calls on feminist theorists, artists and activists of the second wave to explore transgender experience and embodiment, and to rethink gender in light of the new era of biocapitalism Preciado proposes. The article questions the way in which trajectories of feminism are conceived of (most famously through the ‘waves’ metaphor), and finally calls for a ‘scavenger methodology’ as a way to consider the formation of feminist and queer archives.
12
Dziamski, Grzegorz. "ESTHETICS TOWARDS FEMINISM." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 40–66. http://dx.doi.org/10.5604/01.3001.0012.9829.
Full textAbstract:
When we talk today about women’s art, we think about three phemonena, quite loosely related. We think about feminist art, about the way that the feminist’s statements and demands were expressed in the creativity of Judy Chicago and Nancy Spero, Carolee Scheemann and Valie Export, Miriam Schapiro and Mary Kelly, and in Poland in the creativity of Maria Pinińska-Bereś, Natalia LL or Ewa Partum. We think about female art, the forgotten, abandoned, neglected artists brought back to memory by the feminists with thousands of exhibitions and reinterpretations. Lastly, we think about the art created by women – women’s art. However, we do not know and will never know, whether the latter two phenomena would develop without the feminist movement. What is more, it is about the first wave of feminism called “the equality feminism”, as well as the dominating in the second wave – “the difference feminism”. The feminist art was in the beginning a critique of the patriarchal world of art. In a sense it remains as such (see: the Guerilla Girls), yet today we are more interested in the feminist deconstruction of thinking about art, and thus the question arises: should feminism create its own aesthetics – the feminist aesthetics, or should it develop the gender aesthetics, and as a result introduce the gender point of view to thinking about art? In this moment the androgynous feminism regains its importance, one represented by Virginia Woolf, and referring – in the theoretical layer – to Freud as read by Lucy Irigaray. Freudism, which the feminists became aware of in the 1970s, is the only philosophical movement, which assumes a dual subject, that is, in the starting point assumes the existence of two subjects – man and woman, even if the woman is defined in a purely negative way, by the deficit, as a “not a man”. Freudism replaces the Cartesian thinking subject (consciousness) by the corporeal and sexual being, and forces us to re-think the Enlightenment beginnings of the European aesthetics.
13
Dziamski, Grzegorz. "Estetyka wobec feminizmu." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 40–66. http://dx.doi.org/10.5604/01.3001.0012.9850.
Full textAbstract:
When we talk today about women’s art, we think about three phemonena, quite loosely related. We think about feminist art, about the way that the feminist’s statements and demands were expressed in the creativity of Judy Chicago and Nancy Spero, Carolee Scheemann and Valie Export, Miriam Schapiro and Mary Kelly, and in Poland in the creativity of Maria Pinińska-Bereś, Natalia LL or Ewa Partum. We think about female art, the forgotten, abandoned, neglected artists brought back to memory by the feminists with thousands of exhibitions and reinterpretations. Lastly, we think about the art created by women – women’s art. However, we do not know and will never know, whether the latter two phenomena would develop without the feminist movement. What is more, it is about the first wave of feminism called “the equality feminism”, as well as the dominating in the second wave – “the difference feminism”. The feminist art was in the beginning a critique of the patriarchal world of art. In a sense it remains as such (see: the Guerilla Girls), yet today we are more interested in the feminist deconstruction of thinking about art, and thus the question arises: should feminism create its own aesthetics – the feminist aesthetics, or should it develop the gender aesthetics, and as a result introduce the gender point of view to thinking about art? In this moment the androgynous feminism regains its importance, one represented by Virginia Woolf, and referring – in the theoretical layer – to Freud as read by Lucy Irigaray. Freudism, which the feminists became aware of in the 1970s, is the only philosophical movement, which assumes a dual subject, that is, in the starting point assumes the existence of two subjects – man and woman, even if the woman is defined in a purely negative way, by the deficit, as a “not a man”. Freudism replaces the Cartesian thinking subject (consciousness) by the corporeal and sexual being, and forces us to re-think the Enlightenment beginnings of the European aesthetics.
14
Chananie-Hill, Ruth A., Jennifer J. Waldron, and Natalie K. Umsted. "Third-Wave Agenda: Women’s Flat-Track Roller Derby." Women in Sport and Physical Activity Journal 21, no. 1 (April 2012): 33–49. http://dx.doi.org/10.1123/wspaj.21.1.33.
Full textAbstract:
This study examines how women’s flat-track roller derby transcends traditional feminist models of sport and reflects contradictory third-wave feminist ideologies. The authors propose a third-wave feminist model of sport that reflects a mix of contradictory third-wave social justice and (post)feminist ideologies, such as individualistic dynamics of gendered and sexual expression, gender maneuvering, inclusiveness, concern for social justice, commercialization, spectacle, and stealth feminism. Using a qualitative content analysis of the Women’s Flat Track Derby Association league web sites, the authors apply the model to investigate how and to what extent the new derby reflects their model. This analysis yields four interrelated themes: (1) stealth feminism through alternative sport, (2) social justice and inclusiveness, (3) rebelling and reflecting identity performances, and (4) violent action chicks. The study concludes by exploring implications of the third-wave model of sport and women’s flat-track roller derby for the transformation of sport and the empowerment of women.
15
Cuthbert Brandt, Gail, and Naomi Black. "“Il en faut un peu”: Farm Women and Feminism in Québec and France Since 1945." Victoria 1990 1, no. 1 (February 9, 2006): 73–96. http://dx.doi.org/10.7202/031011ar.
Full textAbstract:
Abstract Certain farm women's organizations continue to represent the social feminist tradition of Canadian suffragism and the broader social Catholic feminism still influential elsewhere. Canadian historians have often criticized such groups in contrast with a more aggressive, equal-rights feminism found among urban and rural women in both waves of feminism. We argue that, far from being conservative, groups identified as social feminist serve to integrate farm women into public debates and political action, including feminism. We outline the history of the Cercles de fermières of Québec, founded in 1915, and the French Groupements de vulgarisation-développement agricoles féminins, founded since 1959. A comparison of members with nonmembers in each country and across the group, based on survey data collected in 1989 for 389 cases, suggests that club involvement has counteracted demographic characteristics expected to produce antifeminism. In general, we find less hostility to second-wave feminism than might be expected. Relying mainly on responses to open-ended questions, we argue that, for our subjects, feminism is tempered by distaste for confrontation. Issues supported by the movement for women's liberation are favoured by farm women, but the liberationist style and tactics are eschewed. Those of our respondents identified as feminists express preference for a complementarity modelled on the idealized family.
16
Khvan, M. S. "The Establishment and Development of Feminism in Portugal." Concept: philosophy, religion, culture, no. 1 (July 7, 2020): 150–63. http://dx.doi.org/10.24833/2541-8831-2020-1-13-150-163.
Full textAbstract:
This article focuses on prerequisites for the establishment of feminism in Portugal, history of main Portuguese feminist organizations and basic conditions for their functioning. This research is based on the comparative analysis of socio-political environment in Portugal and in several other states (mainly located in Western Europe) in different periods of their history. Basing on the aforementioned analysis, the author comes to the conclusion that feminism in Portugal has generally been moderate and has passed three phases in its development. These phases are in line with three waves that are basically seen as the key milestones in the history of the feminist movement around the world. The first wave lasted from the middle of the 19th century until the 1930s and was characterized by the struggle of Portuguese women for such common rights as the right to work and electoral rights. At this stage Portuguese feminism developed in line with the traditional trend. The second wave in Portugal lasted from the 1960s until the 1990s. During this period scientists working created numerous books and articles, criticising the patriarchy and the problems of women. The discussion of reproductive rights of women, problems in the family and sexual sphere was also typical for this period. The feminist theory of the third wave was developing since the 1990s and continues to develop up to the present moment. It is based on the gender approach: women assert their rights to abortion and affordable contraception, combat against oppression from men and gender-based discrimination. At the same time, the feminism of the third wave is becoming more diverse and can be characterized as intersectional. The feminist movement in Portugal triggered deep social transformations. Most of the achievements of the feminist movement today cannot be put into question. Nevertheless, there is still a long way to go to achieve a change in mentality of Portuguese society, to reduce female unemployment and gender inequality at work, to combat domestic violence.
17
Feldman Kołodziejuk, Ewelina. "The Mothers, Daughters, Sisters: The Intergenerational Transmission of Womanhood in Margaret Atwood’s The Handmaid’s Tale and The Testaments." ELOPE: English Language Overseas Perspectives and Enquiries 17, no. 1 (June 19, 2020): 67–85. http://dx.doi.org/10.4312/elope.17.1.67-85.
Full textAbstract:
The article reads The Handmaid’s Tale and The Testaments as a response to changes in the feminist movement. Less radical than their mothers’ generation, second-wave feminists’ daughters often abandoned the struggle for equality and focused on homemaking. Nevertheless, the 1990s saw a resurgence of the women’s liberation movement known as the third wave. These feminism(s) significantly redefined the notion of womanhood and emphasised the diversity of the female. After 2010, critics argue, third-wave feminism entered the fourth wave. This analysis of The Handmaid’s Tale focuses on Offred’s relationship with her mother, which is representative of the wider phenomenon of the Backlash. It investigates how the mother and her generation influenced the maternal choices of the Handmaid and discusses the trauma of child removal suffered by Offred. The final section examines The Testaments through the lens of third-wave feminism and analyzes the plight of Offred’s daughters, focusing on their attitudes towards womanhood and maternity.
18
Védie, Léa. "Hating men will free you? Valerie Solanas in Paris or the discursive politics of misandry." European Journal of Women's Studies 28, no. 3 (August 2021): 305–19. http://dx.doi.org/10.1177/13505068211028896.
Full textAbstract:
In the wake of contemporary controversies in France over feminist misandry, this article reflects on claimed hatred of men as a feminist discursive resource. I use the reception of Valerie Solanas’ SCUM Manifesto by some radical French feminists of the 1970s as a privileged case study, along with historian Colette Pipon’s study on misandry within French second-wave feminist movements and Judith Butler’s works on stigma reversal. I contend that in a seemingly paradoxical way, misandry is both an anti-feminist stigma and a feminist discursive strategy: the inhibiting effects of such injurious term on feminist politics – the aggressive, castrating and hateful feminist you should at all cost avoid to become – can be managed, if not neutralized, by means of feminist misandry. From that point, I argue that claimed hatred of men can open fruitful political venues in challenging the stifling effects of respectability politics.
19
Uddin, Md Abu Saleh Nizam. "From home to homelessness: A reflection on Nora�s possible post-departure feminist life in A Doll�s House by Henrik Ibsen." EduLite: Journal of English Education, Literature and Culture 7, no. 2 (August 31, 2022): 296. http://dx.doi.org/10.30659/e.7.2.296-310.
Full textAbstract:
In Henrik Ibsen�s A Doll�s House, Nora�s departure from home being hurt by her husband�s behavior appears to be the most important event of the drama igniting so far a wide critical parlances of Feminist array that appreciate the departure as Nora�s freedom from male-dominated society. But Nora�s success in having a home of comfort and happiness in her post-departure future life in Feminist world deserves critical attention too. We may posit Nora will shift to a Feminist world considering the departure as the manifestation of her newly imbibed Feminist spirit because the first wave Feminism of her time is either indifferent about or antagonistic to family life by being politics-centric. However, when Nora has within her a woman�s indispensable family-centric female construction to face nonfamilial politics-centric first wave feminism, she is sure to find no home in that Feminist world. Thus, this paper aims at examining how Nora, with her declared departure from home, is going to shift to the world of first wave Feminism which, by being nonfamilial and politics-centric, works against the very family-centric construction of Nora�s female construction and offers homelessness to her.�
20
Dasthagiri, Bandisula, and Dr Ankanna. "Eco- Feminism in Arundathi Roy’s the Ministry of Utmost Happiness: A Critique." International Journal of English Literature and Social Sciences 7, no. 4 (2022): 238–40. http://dx.doi.org/10.22161/ijels.74.34.
Full textAbstract:
Eco-feminists believe strongly that nature and women have a bond as they share patriarchal oppression. Social-feminists differ from Eco-feminists in that Eco-feminism focuses on the role of gender in political economy. Eco-feminism emerged during the second wave of feminism in the United States between the 1970s and 1980s. Women perceive an interrelationship between classism, sexism, racism and environmental damage. Just as feminists struggled to eradicate gender discrimination, there is a need to overcome the challenges that climatic change has on humanity. Human oppression is linked with the exploitation of nature, hence it is considered a feminist issue. Eco-feminism uses the basic tenets of feminism to achieve equality between genders. Eco-feminists are of the idea that nature has to be maintained with mutual care and co-operation. Eco-feminism is an academic and activist movement which tries to eliminate exploitation of nature by human beings and any kind of exploitation of any kind. Some contemporary Indian novelists not only investigate female oppression, but also the biological, psychological, and social environment. Arundathi Roy is a contemporary Indian English writer who is acclaimed as a political activist and eco-feminist writer. In this paper, an attempt is made to unravel the demise of some birds and animals due to unethical modernization through scientific technology and also through re-habitation in Roy’s second novel, The Ministry of Utmost Happiness. This paper also traces how embracing nature can change the issues of gender as well.
21
Cleveston Gelain, Gabriela, Milene Migliano, and Pedro De Assis Pereira Scudeller. "Experiências de uma Riot Grrrl: Kathleen Hanna, feminismo, DIY e cultura remix." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 152–88. http://dx.doi.org/10.22456/2596-0911.104017.
Full textAbstract:
Por meio dos fragmentos de narrativas da trajetória da musicista e ativista Kathleen Hanna, pioneira do movimento Riot Grrrl, remontamos, a partir do documentário The Punk Singer, a terceira onda do movimento feminista, evidenciando a interseccionalidade e protagonismo juvenil. Através de fanzines, arte, colagens, letras de música, performances e formação de bandas a partir de uma filosofia punk do it yourself (DIY), salientamos a ampla contribuição de Hanna para o feminismo contemporâneo ao desafiar um cenário opressor dentro do movimento punk, estimulando o surgimento de outras iniciativas feministas, rebeldes e riot grrrls. Sua prática e performance artística são abordadas pelo viés das culturas DIY e remix, potencializando partilhas do sensível e politicidades no engajamento de subjetividades que superam a contenção dos imaginários vigentes.Palavras-chave: Feminismo. Riot Grrrl. Kathleen Hanna. Cultura remix. Imaginário político. AbstractThrough fragments of narratives gathered from the documentary The Punk Singer, based on the life and career of musician and activist Kathleen Hanna, pioneer of the Riot Grrrl movement, we refer to the third wave of the feminist movement, by demonstrating the dimensions of intersectionality and youth protagonism within her work. Ranging from fanzines, art, collages and lyric-making to performance and music groups based on a punk "do it yourself" (DIY) philosophy, we highlight Hanna's broad contribution to contemporary feminism by challenging an oppressive scenario within the punk movement, and by stimulating the emergence of other feminist, rebel and riot grrrls initiatives. Her artistic practice and performance are analyzed through the bias of DIY and remix cultures, thus potentializing distributions of the sensible and politicities in the engagement of subjectivities that surpass the containment of current imaginaries.Keywords: Feminism. Riot Grrrl. Kathleen Hanna. Remix culture. Political imaginary.
22
Sidorenko, Viktoriia. "The peculiarities of ideology of the first-wave feminist movement in Alberta: maternal feminism, Anglo-Canadian nationalism, and eugenics." Genesis: исторические исследования, no. 5 (May 2021): 16–26. http://dx.doi.org/10.25136/2409-868x.2021.5.35670.
Full textAbstract:
This article examines certain ideological peculiarities of the first-wave feminist movement in the Canadian province of Alberta, and intertwinement of Anglo-Canadian nationalism, maternal feminism and eugenics in the ideological basis of the feminist movement in the early XX century. The author examines the fusion of the questions of gender and nationality in ideology of the feminist movement, and analyzes the formation and realization of a particular feminist agenda in Alberta, which was based on the specific ideology of maternal feminism. Paying special attention to similarity of the ideology and objectives of the Anglo-Canadian nationalistic and feminist movements in the province, the author notes the causes for rapid success of the feminist movement by pivotal goals of the agenda. The scientific novelty of this research is substantiated by the fact that the author is first within the Russian historiography to explore the intertwinement of nationality and gender in ideology of the feminist movement in Alberta. The conclusion is drawn on the interinfluence of Anglo-Canadian nationalism, maternal feminism and eugenics in the ideological basis of the first-wave feminist movement in Alberta, as well as placing in the agenda the question of equal rights of men and women as an important aspect in preservation of Anglo-Canadian ideals for the future generations in Alberta.
23
Cai, Lanlan. "Analysis of Female Consciousness and Female Image in British and American Literature." Journal of Higher Education Research 3, no. 2 (April 19, 2022): 131. http://dx.doi.org/10.32629/jher.v3i2.738.
Full textAbstract:
Feminism has always played an important role in British and American literature. Like issues such as racial discrimination, the civil rights movement, and the transgender movement, writers will not forget to show the protagonist's female awareness in their works. In recent years, led by celebrities and various feminist organizations, a new wave of feminism has been making waves around the world. The popularity of women's topics continues unabated, and feminist literary works are increasingly presented to the public. This paper starts from the feminism in British and American literature, analyzes the female images in some classic British and American literature, and expounds the influence of the embodiment of female consciousness on British and American literature.
24
Randall, Vicky. "Feminism and Child Daycare." Journal of Social Policy 25, no. 4 (October 1996): 485–505. http://dx.doi.org/10.1017/s0047279400023916.
Full textAbstract:
ABSTRACTThis article explores some of the main reasons why feminist mobilisation around the issue of child daycare in Britain has been so limited and its impact so modest. It describes this mobilisation, comparing it with experience in other countries and with mobilisation on other issues. It suggests that the modest achievement to date is largely attributable to factors other than the lack of feminist pressure. Indeed feminist reservations were partly a realistic response to these external constraints. But they were also a consequence of the particular character of second wave feminism in Britain and of the questions posed by the issue of childcare for feminists. These questions included the nature and proper role of the state, motherhood, the value of paid employment for women, social class and the tension between short and long-term strategies for social change.
25
Lister, Ruth. "Being Feminist." Government and Opposition 40, no. 3 (2005): 442–63. http://dx.doi.org/10.1111/j.1477-7053.2005.00159.x.
Full textAbstract:
AbstractThe article starts by locating both the author and men in relation to feminism as an identity, which cuts across the public–private divide. It then attempts to illuminate the meaning of ‘being feminist’ by addressing three, tightly interwoven, issues. First is the question: what is the ‘woman’ who is the subject of feminism? The second section discusses the nature of feminism in its various guises, focusing mainly on feminism in Britain since the late 1960s. It engages with the notions of ‘post-feminism’, ‘global sisterhood’ and a ‘third wave’. Finally, the article analyses critically feminism's uneasy relationship with identity politics.
26
Aune, Kristin, and Rose Holyoak. "Navigating the third wave: Contemporary UK feminist activists and ‘third-wave feminism’." Feminist Theory 19, no. 2 (September 14, 2017): 183–203. http://dx.doi.org/10.1177/1464700117723593.
Full text
27
Alaei, Sarieh, and Zahra Barfi. "Margaret Atwood in the Second and Third Waves of Feminism on the Basis of Julia Kristeva’s Theories." International Letters of Social and Humanistic Sciences 40 (September 2014): 13–21. http://dx.doi.org/10.18052/www.scipress.com/ilshs.40.13.
Full textAbstract:
Although Margaret Atwood started writing in the second phase of feminism, some of her works show the features of the second and the third wave of feminism. It’s clear in Atwood’s Cat’s Eye. Elaine, protagonist of the novel, and other female characters indicate these features. Some of Atwood’s works imply Kristeva’s theories. Unlike the second wave of feminism, Julia Kristeva as a postmodern feminist rejects the distinction between sex and gender believing that these two terms respectively represent biology and culture which cannot be separated from each other. This idea can be examined in Margaret Atwood’s novel, Cat’s Eye, as a feature of the third wave of feminism. The authors of this article seek to analyze Atwood’s famous novel, Cat’s Eye, in the second and third waves of feminism based on Julia Kristeva’s theories.
28
Downing, Lisa. "Antisocial Feminism? Shulamith Firestone, Monique Wittig and Proto-Queer Theory." Paragraph 41, no. 3 (November 2018): 364–79. http://dx.doi.org/10.3366/para.2018.0277.
Full textAbstract:
Recent iterations of feminist theory and activism, especially intersectional, ‘third-wave’ feminism, have cast much second-wave feminism as politically unacceptable in failing to centre the experiences of less privileged subjects than the often white, often middle-class names with which the second wave is usually associated. While bearing those critiques in mind, this article argues that some second-wave writers, exemplified by Shulamith Firestone and Monique Wittig, may still offer valuable feminist perspectives if viewed through the anti-normative lens of queer theory. Queer resists the reification of identity categories. It focuses on resistance to hegemonic norms, rather than on group identity. By viewing Wittig's and Firestone's critique of the institutions of the family, reproduction, maternity, and work as proto-queer — and specifically proto-antisocial queer — it argues for a feminism that refuses to shore up identity, that rejects groupthink, and that articulates meaningfully the crucial place of the individual in the collective project of feminism.
29
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.
Full textAbstract:
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.
30
Mert, Ahmet. "The History of Human Beauty in Feminist Thought." Inter 11, no. 17 (2019): 33–45. http://dx.doi.org/10.19181/inter.2019.17.2.
Full textAbstract:
The article reviews the historical dynamics of the conceptualization of human beauty in feminist thought throughout the 20th century. The article proposes a comparative and critical analysis of the texts, which represent certain stages and the characteristic modes of feminist theory in the most concentrated form. The author selected from the first wave of feminism Alexandra Kollontai, who also represents the Marxist theory; from the second wave, Simone dе Beauvoir, who plays a key role in the development of feminism; and from the third wave, Naomi Wolf, who draws attention to the human beauty for both research and revolutionary “ideological” perspective. It is argued that the trend of such research attention of the feminist approach shows that it is becoming more and more concentrated on the moment of the concept, which is reduced only to the function of human beauty in social life. Therefore, the sensuous experience of human beauty is limited exclusively to the subjective and false perception, which, in fact, brings about the losing its own truth.
31
Gnedash, Anna A. "The Fourth Wave of Feminism: Political Discourse and Opinion Leaders in Twitter." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 64–89. http://dx.doi.org/10.22363/2313-1438-2022-24-1-64-89.
Full textAbstract:
In the 21st century, the feminist movement continues to be one of the largest socio-political movements, which acquired a new consolidation platform via the Internet and new ways for mobilization via social media. The conceptualization of fourth-wave feminism is an exceptionally relevant topic for research, taking into account the results of the Womens March and #MeToo movements, the actualization of feminist and gender equality issues in the digital social and political agenda, as well as the discourse around the situation with womens rights and freedoms in Afghanistan. Social media democratized feminism and created precedents of converting feminist political capital from online to offline activities (examples are discussed in the article). To assess the extent, content and potential of fourth-wave feminism, the article presents the results of a Big Data study: network data upload from the social network Twitter for the keyword women (including more than 1,000,000 tweets and retweets). Using the methods of network, relational and discourse analysis the author analyzed the datasets obtained (at 5 control points), visualized social graphs, identified and described the opinion leaders (and the content that they formed) in the political discourse of the fourth-wave feminism on the Internet and described the dynamics of key discursive topics. As a result of the study, the author concluded how the issue of Afghan womens rights entered the political discourse of fourth-wave feminism and how and why it was replaced by the issue of the Texas abortion law. The article ends in a conclusion about the prospects for the development of the discourse of fourth-wave feminism.
32
Scribellito, Giorgia. "The intercultural Bildungsroman as a platform for a hybrid feminist epistemology in Jamaica Kincaid’s Lucy (1990): The (im)possibility of a unified feminist movement." Journal of Gender and Power 12, no. 2 (December 1, 2019): 9–24. http://dx.doi.org/10.14746/jgp.2019.12.001.
Full textAbstract:
This article analyzes Lucy (1990) by Jamaica Kincaid in terms of the intercultural Bildungsroman basing on Mikhail Bakhtin’s characterization of the coming-of-age genre. Focusing on the relationship between the characters, it highlights the tension between contrasting feminist views. Seeking to emphasize how an intercultural vision contributes innovative perspectives on society, this paper argues that the eponymous protagonist of the novel has to find a way to reconcile the American culture with her Antiguan culture in her own feminist and postcolonial terms -an intercultural perspective. On the one hand, the relationship between Lucy and Mariah—her employer—reflects a tension between second-wave and third-wave feminism, which, the heroine eventually reconciles opening up the path for a unified vision of the feminist movement. Lucy’s postcolonial vision, in particular, is similar to that articulated by Gayatri Chakravorty Spivak. On the other hand, the strain between Lucy and her mother is related to the heroine’s endorsement of second-wave feminist views as articulated by Betty Friedan and other feminist theorists of the 1960s and 1970s. In general, this novel develops an important vision for the global feminist movement.
33
DALAMAN, Zeynep Banu. "From Secular Muslim Feminisim to Islamic Feminism(s) and New Generation Islamic Feminists in Egypt, Iran and Turkey." Border Crossing 11, no. 1 (June 8, 2021): 77–91. http://dx.doi.org/10.33182/bc.v11i1.1042.
Full textAbstract:
In dominantly Muslim societies, there have been two major feminist paradigms referred to as “secular Muslim feminism” emerging at late nineteenth century and “Islamic feminism(s)” arising after the 4th women world congress in Beijing in 1995. They evolved in historical contexts where new subjects and identities were being re/fashioned out of shifting combinations of religious, class, ethnic, and national affiliations. On the one hand, secular Muslim feminism joined the western oriented first wave of liberal feminism including secular nationalists, Islamic modernists, humanitarian/human rightists, and democrats. Islamic feminism, on the other hand, is expressed in a single or dominantly religiously grounded discourse taking the Qur'an as its core text. In this article, I reflect on the roots of feminism in the Middle East with a particular emphasis on Egypt, Iran and Turkey. I discuss secular feminism and Islamic feminism, and what makes them distinct. Finally, I discuss whether a new wave of Islamic feminism has been formed with the criticisms of a new generation of Islamic feminists.
34
Duriesmith, David, and Sara Meger. "Returning to the root: Radical feminist thought and feminist theories of International Relations." Review of International Studies 46, no. 3 (May 4, 2020): 357–75. http://dx.doi.org/10.1017/s0260210520000133.
Full textAbstract:
AbstractFeminist International Relations (IR) theory is haunted by a radical feminist ghost. From Enloe's suggestion that the personal is both political and international, often seen as the foundation of feminist IR, feminist IR scholarship has been built on the intellectual contributions of a body of theory it has long left for dead. Though Enloe's sentiment directly references the Hanisch's radical feminist rallying call, there is little direct engagement with the radical feminist thinkers who popularised the sentiment in IR. Rather, since its inception, the field has been built on radical feminist thought it has left for dead. This has left feminist IR troubled by its radical feminist roots and the conceptual baggage that feminist IR has unreflectively carried from second-wave feminism into its contemporary scholarship. By returning to the roots of radical feminism we believe IR can gain valuable insights regarding the system of sex-class oppression, the central role of heterosexuality in maintaining this system, and the feminist case for revolutionary political action in order to dismantle it.
35
Huber, Sam. "Muriel Rukeyser “among Wars”: Feminist Internationalism in the Second Wave." American Literature 93, no. 4 (October 22, 2021): 655–83. http://dx.doi.org/10.1215/00029831-9520222.
Full textAbstract:
Abstract In her poems of the 1960s and 1970s, Muriel Rukeyser developed feminist internationalist alternatives to both masculinist antiwar politics and isolationist currents of women’s liberation. At the same time that the nascent women’s liberation movement appeared to turn inward to a domestic scene of women’s oppression, feminist internationalists politicized personal life by confronting the entanglement of home, family, and the frontlines of a distant war in Vietnam. Key poems from Rukeyser’s 1968 collection The Speed of Darkness were excerpted widely and embraced as authorizing exemplars of a new feminist poetry that aimed to express hidden truths of women’s lives. But considered in the context of the original volume and alongside the writings of other feminist internationalists, these poems evince a different aim: rather than exhuming and conveying intimate experience, Rukeyser renders it permeable. Her poems of the late 1960s conjure an internationalist atmosphere in which to immerse their readers. Rukeyser’s feminist internationalism requires us to more radically reconceive second-wave feminism as an intellectual and cultural terrain always in contact with a range of movements, sites, and subjects, irreducible even in its earliest years to the fractious organizational landscape of women’s liberation.
36
MICHAILIDOU, ARTEMIS. "Edna St. Vincent Millay and Anne Sexton: The Disruption of Domestic Bliss." Journal of American Studies 38, no. 1 (April 2004): 67–88. http://dx.doi.org/10.1017/s0021875804007911.
Full textAbstract:
Popular perceptions of Edna St. Vincent Millay do not generally see her as a poet interested in so-called “domestic poetry.” On the contrary, Millay is most commonly described as the female embodiment of the rebellious spirit that marked the 1920s, the “New Woman” of early twentieth-century feminism. Until the late 1970s, the subject of domesticity seemed incompatible with the celebrated images of Millay's “progressiveness,” “rebelliousness,” or “originality.” But then again, by the 1970s Millay was no longer seen as particularly rebellious or original, and the fact that she had also contributed to the tradition of domestic poetry was not to her advantage. Domesticity may have been an important issue for second-wave feminists, but it was discussed rather selectively and, outside feminist circles, Millay was hardly ever mentioned by literary critics. The taint of “traditionalism” did not help Millay's cause, and the poet's lifelong exploration of sexuality, femininity and gender stereotypes was somehow not enough to generate sophisticated critical analyses. Since Millay seemed to be a largely traditional poet and a “politically incorrect” feminist model, second-wave feminists preferred to focus on other figures, classified as more modern and more overtly subversive. Scholarly recognition of Millay's significance within the canon of modern American poetry did not really begin until the 1990s.
37
Van Dyken, Tamara. "Always Reforming?" Church History and Religious Culture 95, no. 4 (2015): 495–522. http://dx.doi.org/10.1163/18712428-09504006.
Full textAbstract:
This article reconfigures the conventional understanding of second wave feminism and feminists through an analysis of the Committee for Women in the Christian Reformed Church (CW-CRC). Rather than challenging societal and denominational norms, the CW-CRC used the normative expectations and structures of the Christian Reformed Church in order to bring about a fundamental change in practice and a reformation in scriptural understanding. Tying gender equality to the theology of the denomination, the women of the Committee defined acceptance of women’s equal authority in the church as a theological necessity—something that was not just morally or ethically right, but biblically right. Regardless of their association with the term feminist or their alignment with conventional methods and arguments of second wave feminism, the members of the CW-CRC—and the women they sponsored—were working toward gender equity. Recognizing their unique means of enacting reform suggests fluidity in the social markers of feminism.
38
Yan, Ruixi. "A Literary Exploration of Existential Feminism in the Novella The Moon Opera Through the Application of Intertextuality Theory." Asian Journal of Social Science Studies 6, no. 5 (December 1, 2021): 28. http://dx.doi.org/10.20849/ajsss.v6i5.964.
Full textAbstract:
Second-wave feminism was a period of feminist activity that began in the early 1960s in the western world, which focused on criticizing the patriarchal institutions or cultural practices throughout the society. Originating several centuries earlier, Chinese opera culture has been ahead of its time in demonstrating the male-dominated society’s oppression against women. As one of the principal founders of second-wave feminism, Simone de Beauvoir’s classical feminist theory in her book, The Second Sex, mainly introduced the sex-gender distinction. In this article, the author aims to reveal how Bi Feiyu, the writer of The Moon Opera, successfully conveyed existential feminist ideas, especially Beauvoir’s famous assertion that "one is not born but becomes a woman", through his careful selection of the art type Qing Yi (Qingyi is the main woman role in Peking Opera and often plays dignified, serious, and decent characters, which are mostly wives or mothers undergoing severe ordeal) and the portrayal of two generations of Qing Yi performers. In the process of analysis, the author not only examined Bi Feiyu’s application of intertextuality theory, but also derived conclusions from other mainstream feminist thoughts such as the feminist theory of the dressed female body and the transactional sex theory.
39
Ignjatovic, Suzana, and Zeljka Buturovic. "Breastfeeding divisions in ethics and politics of feminism." Sociologija 60, no. 1 (2018): 84–95. http://dx.doi.org/10.2298/soc1801084i.
Full textAbstract:
The paper focuses on the ongoing ?breastfeeding wars? in public discourse and feminist approaches to ongoing debates in this area. Feminist disputes over breastfeeding are found in every ?wave? of the feminist movement, including the dominant contemporary political discourse of ?gender mainstreaming?. For one, feminist divisions over breastfeeding are influenced by ideological and theoretical differences in feminism (Marxist, radical, libertarian and other positions), sometimes resulting in their convergence with other ideologies (for example, conservatism). However, a recurrent point of division is also whether breastfeeding has an empowering or alienating effect on women. For one group of scholars, breastfeeding is a liberating practice, while the other camp is criticizing breastfeeding promotion as a form of oppression. This underscores the point that issues concerning woman?s body, especially reproductive rights and sexuality, are the most critical source of ambivalence within the modern feminism. This has been evident in feminist positions on new reproductive technologies, parenthood, and finally breastfeeding, making them some of the most controversial subjects of feminist debates.
40
Funk, Nanette. "Contra Fraser on Feminism and Neoliberalism." Hypatia 28, no. 1 (2013): 179–96. http://dx.doi.org/10.1111/j.1527-2001.2011.01259.x.
Full textAbstract:
This article is a critical examination of Nancy Fraser's contrast of early second‐wave feminism and contemporary global feminism in “Feminism, Capitalism and the Cunning of History,” (Fraser 2009). Fraser contrasts emancipatory early second‐wave feminism, strongly critical of capitalism, with feminism in the age of neoliberalism as being in a “dangerous liaison” with neoliberalism. I argue that Fraser's historical account of 1970s mainstream second‐wave feminism is inaccurate, that it was not generally anti‐capitalist, critical of the welfare system, or challenging the priority of paid labor. I claim Fraser mistakenly takes a minority feminist position as mainstream. I further argue that Fraser's account of feminism today echoes arguments from James Petras and Henry Veltmeyer (2001) to Hester Eisenstein (2009), but such arguments ignore contemporary feminist minority positions. I challenge Fraser's arguments that feminism legitimates neoliberalism to women, that women's NGOs are simply service‐providers enabling the state to withdraw services, and that criticisms of microcredit lending programs can be generalized into criticisms of women's feminism and women's NGOs today. I argue that these claims are vast over‐generalizations and ignore countertrends. I give empirical evidence to support my objections by considering women's activities in post‐communist European countries, which Fraser discusses.
41
Belknap, Joanne, and Deanne Grant. "Domestic Violence Policy: A World of Change." Feminist Criminology 16, no. 3 (January 13, 2021): 382–95. http://dx.doi.org/10.1177/1557085120987610.
Full textAbstract:
The second wave of the feminist movement brought unprecedented changes in awareness of criminal legal system (CLS) responses to domestic violence (DV). The seemingly feminist “success” in the harsher CLS responses, however, resulted in the disparate criminalization of BIPOC (Black, Indigenous, and People of Color) and poor individuals, among both DV defendants and victims. Therefore, feminist support for anti-carceral/abolitionist feminism, recognizing the cooptation of feminist ideals within a neoliberal CLS system, has grown. Colonial policing, however, has only tangentially been applied to DV (and other gender-based abuse offenses’) CLS responses. This article advocates for significant changes to policing DV.
42
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.
Full textAbstract:
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.
43
Le Masurier, Megan. "Desiring the (Popular Feminist) Reader: Letters to CLEO during the Second Wave." Media International Australia 131, no. 1 (May 2009): 106–16. http://dx.doi.org/10.1177/1329878x0913100112.
Full textAbstract:
The second wave of feminism in Australia became a popular reality for ordinary women through many forms of media, and especially through the new women's magazine Cleo. The reader letters published in Cleo throughout the 1970s provide rich, if productively problematic, evidence for the media historian's desire to interpret the meanings readers can make from magazines. In this case, the desire is to understand how younger, ordinary (non-activist) Australian women made sense of the immense challenge of feminism. Through letters written in response to Cleo's feminist journalism (and journalism about feminism), it is clear that a popular feminism was being experienced in the period of the second wave.
44
Gordon, Linda. "La interseccionalidad, el feminismo socialista y el activismo contemporáneo: reflexiones de una feminista socialista de la segunda ola." Zona Franca, no. 28 (December 14, 2020): 483–515. http://dx.doi.org/10.35305/zf.vi28.185.
Full textAbstract:
Título original: ‘‘Intersectionality’, Socialist Feminism and Contemporary Activism: Musings by a Second-Wave Socialist Feminist’. Gender & History, Vol.28 No.2 August 2016, pp. 340–357. Traducción de Lía Diaz.
45
Vertinsky, Patricia. "Speaking Up, Speaking Out, and Speaking Back to Feminism in Sport History." Journal of Sport History 48, no. 3 (October 1, 2021): 345–60. http://dx.doi.org/10.5406/21558450.48.3.08.
Full textAbstract:
Abstract Looking through the gateway of Title IX and second-wave feminism to NASSH meetings in the mid-1980s, one could see it might take a while for gender politics to gather steam in North American sport history. Though the field rang largely with the voices of male historians and stories of men's sport, challenges were growing from feminist sport historians who were ready and able to speak up and speak out about gender relations in sport history. With this momentum, feminist sport history moved into the twenty-first century primed to gain a growing presence in NASSH. I describe the growing maturity of scholarship in feminist history and highlight insightful studies which “helped rip sports history out of its overly masculine nature.” Finally, I point to a new generation of young sport history feminist scholars renewing and reinventing feminism in their work, while illuminating how they have built their scholarship on the roots and shoots of earlier generations of feminist sport historians.
46
Prata, Ana. "Caught in the wave." Kvinder, Køn & Forskning, no. 2 (February 8, 2021): 40–59. http://dx.doi.org/10.7146/kkf.v29i2.124895.
Full textAbstract:
The reception of the international #MeToo movement in Portugal has been complex and controversial. Issues of injustice regarding sexual harassment and sexual violence were always central to feminist organizations in Portugal, but the salience of these issues increased when women started to share their personal stories under #MeToo, the country’s favorite soccer star was accused of rape, and after some polemic court rulings. This paper uses a Black Feminist Thought approach and content analysis of newspaper data, to trace the political process feminist movements engaged in regarding gender-based violence. It also analyzes how #MeToo movement contributed to the visibility and framing of the issues, what collective actions were pursued, and what outcomes were achieved. The fi ndings show that the globalized #MeToo movement has contributed to revitalize the Portuguese feminist movement. New, younger, and more diverse members have joined its ranks, new feminist organizations were created, new frames were applied, and several collective actions organized, mostly in protesting court decisions. This vitality led to a more inclusive and intersectionalactivism, but also to an increasing awareness of sexual harassment and sexual violence as targets of personal, collective, and institutional change.
47
Foster, Emma. "Ecofeminism revisited: critical insights on contemporary environmental governance." Feminist Theory 22, no. 2 (February 7, 2021): 190–205. http://dx.doi.org/10.1177/1464700120988639.
Full textAbstract:
Echoing other articles in this special issue, this article re-evaluates a collection of feminist works that fell out of fashion as a consequence of academic feminism embracing poststructuralist and postmodernist trends. In line with fellow contributors, the article critically reflects upon the unsympathetic reading of feminisms considered to be essentialising and universalistic, in order to re-evaluate, in my case, ecofeminism. As an introduction, I reflect on my own perhaps unfair rejection of ecofeminism as a doctoral researcher and early career academic who, in critiquing 1990s international environmental governance, sought to problematise the essentialist premise on which it appeared to be based. The article thereafter challenges this well-rehearsed critique by carefully revisiting a sample of ecofeminist work produced between the late 1970s and the early 1990s. In an effort to avoid wholesale abandonment of the wealth of feminist theory often labelled as second wave, or the rendering of feminisms of the past as redundant as feminist theory changes over time, this article re-reads the work of ecofeminists, such as Starhawk, Susan Griffin and Vandana Shiva, to demonstrate their contemporary relevance. In so doing, the article argues that a contemporary re-reading of ecofeminism offers insights allowing for a radical rethinking of contemporary environmental governance.
48
Fantone, Laura. "Precarious Changes: Gender and Generational Politics in Contemporary Italy." Feminist Review 87, no. 1 (September 2007): 5–20. http://dx.doi.org/10.1057/palgrave.fr.9400357.
Full textAbstract:
The issue of a generational exchange in Italian feminism has been crucial over the last decade. Current struggles over precariousness have revived issues previously raised by feminists of the 1970s, recalling how old forms of instability and precarious employment are still present in Italy. This essay starts from the assumption that precariousness is a constitutive aspect of many young Italian women's lives, young Italian feminist scholars have been discussing the effects of such precarity on their generation. This article analyses the literature produced by political groups of young scholars interested in gender and feminism connected to debates on labour and power in contemporary Italy. One of the most successful strategies that younger feminists have used to gain visibility has involved entering current debates on precariousness, thus forcing a connection with the larger Italian labour movement. In doing so, this new wave of feminism has destabilized the universalism assumed by the 1970s generation. By pointing to a necessary generational change, younger feminists have been able to mark their own specificity and point to exploitative power dynamics within feminist groups, as well as in the family and in the workplace without being dismissed. In such a layered context, many young feminists argue that precariousness is a life condition, not just the effect of job market flexibility and not solely negative. The literature produced by young feminists addresses the current strategies engineered to make ‘their’ precarious life more sustainable. This essay analyses such strategies in the light of contemporary Italian politics. The main conclusion is that younger Italian women's experience requires new strategies and tools for struggle, considering that the visibility of women as political subjects is still quite minimal. Female precariousness can be seen as a fruitful starting point for a dialogue across differences, addressing gender and reproduction, immigration, work and social welfare at the same time.
49
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.
Full textAbstract:
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.
50
Xie, Wenqian. "On Chinese feminist art from the perspective of globalization." BCP Education & Psychology 6 (August 25, 2022): 152–63. http://dx.doi.org/10.54691/bcpep.v6i.1784.
Full textAbstract:
In comparison with the expression of feminist art during the second wave of the feminism movement in the United States, Chinese feminist art embodies similar development paths but with different pursuits. Immigrant countries determine that feminist art in the United States has different aims on account of artists of different races and nationalities, such as black women discussing racial discrimination and immigration; European immigrants criticize patriarchy from the perspective of Western art history; and LGBT people are oppressed by society. However, Chinese feminist art also has its own unique artistic expression objects and goals in the development and evolution of feminist theory. Aiming at the prevalent problem of preference for boys over girls and gender inequality, Chinese female artists criticize the hidden gender discrimination in society in a particular way.