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Journal articles on the topic 'Gender abolition'

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Author: Grafiati

Published: 26 July 2024

Last updated: 28 July 2024

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1

Biswas, Pooja Mittal. "The Abolition of Gender." Crossings: A Journal of English Studies 12 (September 1, 2021): 19–33. http://dx.doi.org/10.59817/cjes.v12i.2.

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This paper studies a contemporary example of postgender science fiction, The Cage of Zeus by Sayuri Ueda. Postgenderism, a cultural movement towards the deconstruction of the gender binary, is often assisted in science fiction by postgender technologies such as reprogenetics or advanced bioengineering that alter the human body and its social perceptions beyond simple binary categorization. My paper will explore how, in the world of The Cage of Zeus, postgender technologies are used in an attempt to build an ideal postgender society in which binary gender no longer exists. However, the attempt ultimately fails, because those very postgender technologies undermine their own purpose by inadvertently promoting binary thinking. The paper is organized into three broad sections; the first section introduces postgenderism, the second section offers an overview of postgenderism in speculative fiction, and the third section engages deeply with the postgender technologies and world-building of The Cage of Zeus itself.

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2

Clover, Joshua, and Juliana Spahr. "Gender Abolition and Ecotone War." South Atlantic Quarterly 115, no. 2 (April 2016): 291–311. http://dx.doi.org/10.1215/00382876-3488420.

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3

Teed, Patrick. "Whither Abolition?" differences 34, no. 2 (September 1, 2023): 27–57. http://dx.doi.org/10.1215/10407391-10713805.

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This article proposes that a brutal empiricism, constituted in abolitionism’s originary iterations, authorizes contemporary abolitionist politics, interrogating how the focalization of the prison over slavery reveals politicallibidinal investments in the reproduction of antiblackness. It argues that asserting the prison as the object of abolition both presumes and reifies an antiblack historiography, repeating the ruse of Emancipation (therefore imagining racial slavery to be a historical condition) while simultaneously deploying slavery’s idiom to animate a contemporary postracial politics. To arrive at this critique, the essay offers an analysis of the epistemic brutality subtending abolitionist politics during the long nineteenth century to put pressure on its circulation within ostensibly radical political imaginaries today. In other words, it argues that just as the originary abolitionists distorted the political demands of the enslaved to consolidate liberal humanism, so, too, do contemporary deployments of abolition similarly sediment enslavement as a regime of power.

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4

Janak, Jaden. "(Trans)gendering Abolition." GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 259–76. http://dx.doi.org/10.1215/10642684-9608175.

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Abstract Black trans people are made visible within dominant media coverage as spectacularized subjects, often coming into view only on being violated by the state and its actors. Yet and still, Black trans counter-hegemonic conceptions of PIC abolition continue to be created amidst this background of terror. Through a close reading of texts, including Janet Mock's Redefining Realness, Cheryl Dunye's Stranger Inside, Jac Gares's Free CeCe!, and songs by Jay-Marie Hill, this article asserts that these works constitute an intellectual archive of Black trans geographies. These geographies challenge the notion of carcerality by offering abolitionist visions of communal care and connectivity. By understanding the role of art in the proliferation of abolitionist struggle, we can appreciate abolition as a gender struggle and encounter more nuanced depictions of Black trans life.

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5

Bey, Marquis, and Jesse A. Goldberg. "Queer as in Abolition Now!" GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 159–63. http://dx.doi.org/10.1215/10642684-9608091.

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Abstract “Queer as in Abolition Now!” introduces the special issue “Queer Fire: Liberation and Abolition.” The issue brings together scholars, artists, and writers working at the intersections of queer theory, critical race studies, and radical activist movements to consider prison abolition as a project of queer liberation and queer liberation as an abolitionist project. Pushing beyond observations that prisons disproportionately harm queer people, the contributors demonstrate that gender itself is a carceral system and demand that gender and sexuality, too, be subject to abolition. Drawing on methodologies from the social sciences, humanities, and fine arts, contributors offer fresh vocabularies and analytical lenses to the ongoing work of constructing liberatory futures without prisons, police, or the tyranny of colonial gender systems.

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6

Ransby, Barbara. "Review of Abolition. Feminism. Now." WSQ: Women's Studies Quarterly 51, no. 1-2 (March 2023): 227–30. http://dx.doi.org/10.1353/wsq.2023.0018.

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7

Morgan, Kathryn Pauly. "Freeing the Children: The Abolition of Gender." Educational Theory 35, no. 4 (December 1985): 351–57. http://dx.doi.org/10.1111/j.1741-5446.1985.00351.x.

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8

Kant, Neelam. "Gender Bias and Empowerment." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 9 (September 20, 2022): 121–25. http://dx.doi.org/10.31305/rrijm.2022.v07.i09.020.

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India is emerging as one of the largest democracies in the world today. However, it is an undeniable fact that without equality and social justice there can be no democracy. Equality means a person-to-person relationship based on freedom and dignity. However as much we may talk of these, equality, between men and women still seems a far possibility. Abolition of sati, abolition of dowry, child marriages, the education of girl child, the eradication of illiteracy among women, and so on were the issues the sociologists were concerned with when it came to lift women from the morass of self esteem. Disparity in wages between employed men and women, discrimination and harassment were other issues. The women’s movements, the social organizations and the NGOs had their hands full in interacting with the government to pass protective legislations. Family courts were established, the Hindu Code Bill was passed. The constitution itself declared “No discrimination on grounds of sex,’ and women's representation in the village Panchayats in India is now a reality. Yet much more remains to the accomplished.

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9

Triburgo, Lorenzo, and Sarah Van Dyck. "Representational Refusal and the Embodiment of Gender Abolition." GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 249–58. http://dx.doi.org/10.1215/10642684-9608161.

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Abstract The crisis of mass incarceration has made its way into US mainstream politics in the last five years owing in large part to the transgender activists of color who have been at the forefront of prison abolitionist movements for the last five decades. While mainstream media displays a seemingly insatiable visual appetite for trans and queer bodies, transgender women and trans-queer people—particularly those of color—continue to experience violence and criminalization at increasingly high rates. If we are to understand the prison industrial complex as an infrastructure of oppression upheld in part by the dominant narrative that people of color, poor people, and queer people are “dangerous” (to the white-capitalist-heteropatriarchy), it is critical to examine the visual language of criminalizing queerness and to further consider the work of artists grappling with efforts to shift the narrative while remaining wary of the traps of visibility.

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10

Scotti, Valentina Rita. "The Italian Constitutional Court on Women’s Rights: Patriarchal Remnants Versus Transformative Interpretations." ICL Journal 18, no. 1 (March 1, 2024): 165–78. http://dx.doi.org/10.1515/icl-2023-0028.

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Abstract Aiming at contributing to the debate about the effectiveness of constitutional courts in enhancing the protection of women’s rights, this paper focuses on the case law of the Italian Constitutional Court. After an introduction on the role, functions, and composition of the Court, three foci will be put on the Court’s case law: (1) on the abolition of the gender-based discrimination in the adultery law, which caused also the abolition of the crime itself, (2) on the legislation introducing gender quotas for increasing women’s political representation, (3) on the legislation on abortion and reproductive rights.

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11

Law, Vikki. "Where abolition meets action: women organizing against gender violence." Contemporary Justice Review 14, no. 1 (March 2011): 85–94. http://dx.doi.org/10.1080/10282580.2011.541081.

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12

Chandler, Susan. "Social Work, Feminism, and Prison Abolition." Affilia 33, no. 1 (February 2018): 5–7. http://dx.doi.org/10.1177/0886109917750961.

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13

Gonçalves, Raphael dos Santos. "Novas fontes históricas, novas agentes históricas: dinâmicas de gênero na comunidade mercantil de Luanda do século XIX." Epígrafe 11, no. 1 (August 17, 2022): 497–508. http://dx.doi.org/10.11606/issn.2318-8855.v11i1p497-508.

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14

Duran, Jane. "Maria Stewart: A Black Voice for Abolition." Feminist Theology 29, no. 1 (September 2020): 6–17. http://dx.doi.org/10.1177/0966735020944896.

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This article argues that Maria Stewart is an underappreciated abolitionist, and a worthy exponent of the Black views of the 1830s. Her work is compared with that of David Walker, Charlotte Forten, and Anna Julia Cooper. A focal point of much of her work is her exhortation to the high moral ground—she remains concerned, throughout her career, about the temptations faced by many during the nineteenth century that might lead them to a non-Christian path. As is the case with Charlotte Forten, who frequently moved for more formal education, Stewart worked ceaselessly to impel Black Americans to a worthy and virtuous life.

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Ngãla, Juelma de Matos. "Luanda, “uma nova Alexandria”." Afro-Ásia, no. 65 (June 19, 2022): 686–95. http://dx.doi.org/10.9771/aa.v0i65.48542.

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16

Li, Emma. "Demilitarization, Abolition, Liberation All at Once." Frontiers: A Journal of Women Studies 45, no. 1 (2024): 153–56. http://dx.doi.org/10.1353/fro.2024.a922904.

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Li, Emma. "Demilitarization, Abolition, Liberation All at Once." Frontiers: A Journal of Women Studies 44, no. 3 (2023): 176–79. http://dx.doi.org/10.1353/fro.2023.a922889.

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18

INOSE, Kumie. "Gender in the Cross-Atlantic Slave Trade and Its Abolition." TRENDS IN THE SCIENCES 15, no. 5 (2010): 64–66. http://dx.doi.org/10.5363/tits.15.5_64.

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19

Hoffman, Valerie J. "Islamic Law, Gender, and Social Change in Post-Abolition Zanzibar." Islam and Christian–Muslim Relations 28, no. 1 (January 2, 2017): 119–21. http://dx.doi.org/10.1080/09596410.2017.1280967.

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20

FAIR, LAURA. "DRESSING UP: CLOTHING, CLASS AND GENDER IN POST-ABOLITION ZANZIBAR." Journal of African History 39, no. 1 (March 1998): 63–94. http://dx.doi.org/10.1017/s0021853797007111.

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Pemba PerembaUkija na winda, hutoka na kilembaUkija na kilemba, hutoka na winda.(Proceed cautiously in PembaIf you come wearing a loin cloth, you leave wearing a turbanIf you come wearing a turban, you leave wearing a loin cloth.)Dress has historically been used as one of the most important and visually immediate markers of class, status and ethnicity in East African coastal society. As one of many forms of expressive culture, clothing practice shaped and gave form to social bodies. Examining transformations in dress and fashion illustrates, however, that boundaries between theoretically distinctive social categories were often vague in practice.

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21

Coyle, Michael J., and Judah Schept. "Penal abolition and the state: colonial, racial and gender violences." Contemporary Justice Review 20, no. 4 (October 2, 2017): 399–403. http://dx.doi.org/10.1080/10282580.2017.1386065.

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22

Arnold Koenings. "Islamic Law, Gender and Social Change in Post-Abolition Zanzibar." Northeast African Studies 16, no. 2 (2016): 159. http://dx.doi.org/10.14321/nortafristud.16.2.0159.

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23

Cho, Stephanie. "Roundtable II: Beyond #StopAsianHate: Criminalization, Gender, & Asian Abolition Feminism." Journal of Asian American Studies 25, no. 3 (October 2022): 431–44. http://dx.doi.org/10.1353/jaas.2022.0035.

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24

Reed, Alison Rose. "“We're Here! We're Queer! Fuck the Banks!”." GLQ: A Journal of Lesbian and Gay Studies 28, no. 2 (April 1, 2022): 227–47. http://dx.doi.org/10.1215/10642684-9608147.

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Abstract Literalizing the metaphor of José Esteban Muñoz's famous statement, “Queerness is not yet here. . . . The here and now is a prison house,” this essay argues that the process of affectively reorienting space and minds toward abolition is a queer act. It posits that abolition and queerness overlap in their refusal to maintain faith in institutions to effect change, specifically through legal reforms that redouble the status quo while shunning broader visions of liberation. Queer abolitionist affects reorient space toward decolonial futures by challenging normative paradigms of power and its critique. In messy and imperfect ways, a queer abolitionist analysis understands love and collectivity more capaciously beyond the nuclear family unit to social relations not of domination but of transformation. By exploring the affective dimensions of queer abolition, this essay takes up the spatial and symbolic relationship between the Pride parade and the prison industrial complex. It brings together an analysis of public protest against the colonial-carceral state and prison education, specifically the Humanities Behind Bars program, in order to engage how queer affects strengthen and sustain the relationships so vital to abolitionist world making.

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25

Moncada Storti, Anna M. "Living an Abolitionist Life." Frontiers: A Journal of Women Studies 44, no. 3 (2023): 42–67. http://dx.doi.org/10.1353/fro.2023.a922877.

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Abstract: “Living an Abolitionist Life” is at once a testimony to the everyday praxis of abolition feminism and a theoretical framework for understanding the abolitionist impulse characteristic of an anti-carceral Asian American feminist praxis. Using Sara Ahmed’s feminist scholarship as a guide, the author observes various shifts from the individual to the collective, distilling the urgency of abolition feminism into a praxis of everyday choices. The first case study sits with the cultural politics of emotion, reviewing reactions to anti-Asian racism during the COVID-19 pandemic including discourse surrounding calls for hate crimes legislation and mass appeal through the hashtag #StopAsianHate. Next, the author considers collective care through Ahmed’s notion of “becoming a feminist ear,” foregrounding 18 Million Rising, an Asian American digital-first organization that authored Call on Me, Not the Cops , an intergenerational resistance to policing. The article ends with a discussion on orientation and orientalism, revisiting the case of Yang Song, a Chinese migrant massage worker who fell four stories to her death in Flushing, Queens during a police raid in 2017. Holding on to the liberatory potential of Asian American abolition feminism, the author writes less with the intention to evidence the indisputable worth of Asian American abolition feminism and more to offer a way of noticing everyday gestures of being in political struggle by centering those who live abolitionist lives.

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26

Kandaswamy, Priya, Margo Okazawa-Rey, and Setsu Shigematsu. "Building a Culture of Life: A Conversation on Abolition, Feminism, and Asian American Politics." Frontiers: A Journal of Women Studies 44, no. 3 (2023): 1–17. http://dx.doi.org/10.1353/fro.2023.a922875.

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Abstract: This dialogue brings together feminists with decades of experience in abolitionist work to discuss what it means to take up abolition feminisms within Asian American Studies today. Margo Okazawa-Rey dialogues with Priya Kandaswamy and Setsu Shigematsu about who we need to become to create a “culture of life” and what it means to embody and practice abolitionist values in the present-continuous. Together we discuss the tensions between Asian American as an identity and abolition as a politics that seeks to dismantle America. While addressing the limits of identity politics, we ask about how Asian diasporic subjects are situated within systems of anti-Black state violence and interrogate our own relationship to the nation-state. Based on our experiences in different movement spaces, we suggest some ways to reimagine and reconceptualize how we relate to each other and what might be useful and/or dangerous theoretical frameworks that have emerged from Asian American Studies for our praxis of abolition feminism.

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27

Chung, Jae Joon, and Junxia Liu. "The abolition of the adultery law in South Korea: A critique." Asian Journal of Women's Studies 24, no. 2 (April 3, 2018): 205–23. http://dx.doi.org/10.1080/12259276.2018.1464108.

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28

Robert Fanuzzi. "Lydia Maria Child's Abolition Democracy, and Ours." Legacy 34, no. 1 (2017): 25. http://dx.doi.org/10.5250/legacy.34.1.0025.

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29

Kashani, Maryam. "Muslim Theologies and the Struggle for Abolition." Frontiers: A Journal of Women Studies 45, no. 1 (2024): 81–90. http://dx.doi.org/10.1353/fro.2024.a922894.

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Abstract: Believers Bail Out is a Muslim abolitionist collective that bails Muslims out of pretrial and immigration incarceration and uses the issue of money bail to educate and mobilize Muslim communities to join the struggle for abolition of the prison industrial complex. By articulating this struggle as a form of jihad , this essay reclaims the Islamic word-concept for liberation from all forms of policing and oppression.

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30

Haley, Sarah, Andrea J. Ritchie, and Emily L. Thuma. "“Criminalization is the Antithesis of Care”." GLQ 30, no. 1 (January 1, 2024): 61–74. http://dx.doi.org/10.1215/10642684-10938538.

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In this contribution to GLQ's Q2, the authors discuss the long histories of gender violence, anti-Blackness, and criminalization and the strategies and resources of abolition feminism for responding to the Supreme Court's Dobbs v. Jackson decision in 2022.

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31

Vertkin, A. L. "GENDER & symptoms." Medical alphabet, no. 7 (June 6, 2021): 8–10. http://dx.doi.org/10.33667/2078-5631-2021-7-8-10.

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The changed realities of modern health care, including the reform, the abolition of internship, the development of the outpatient and polyclinic direction of the development of domestic medicine dictate the need to develop and introduce new forms of doctor education and professional training throughout the entire period of activity. The authors have consistently created a scientific and Educational Project ‘Outpatient reception’ of the Regional Public Organization for Promoting the Development of Prehospital Medicine ‘Outpatient doctor’ and a Scientific and Practical Centre for Training and Continuous Professional Development of Primary Care Specialists on the basis of the City Clinical Hospital n.a. S. I. Spasokukotsky with the participation of Moscow State University of Medicine and Dentistry n.a. A. I. Evdokimov. The article gives an idea of these projects, describes individual areas of activity.Results. For several years of active work, the proposed approaches have proven their viability and relevance for the medical audience, the number of listeners and active participants in educational events is growing, new textbooks and training materials are being published aimed at improving the provision of medical care in the Russian Federation.

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32

Kim, Kyounghee. "Backsliding Gender Politics surrounding the Abolition of the Ministry of Gender Equality and Family in Korea." ECONOMY AND SOCIETY 141 (March 31, 2024): 12–41. http://dx.doi.org/10.18207/criso.2024..141.12.

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33

Luu, Linda, Anna Ozbek, and Mon Mohapatra. "Envisioning Abolition in Our Local Asian American Communities." Frontiers: A Journal of Women Studies 45, no. 1 (2024): 119–23. http://dx.doi.org/10.1353/fro.2024.a922898.

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Abstract: The Chinatown Art Brigade hosted a teach-in in 2021 inspired by the uprisings for Black liberation and growing public discussion of abolitionist demands during the summer of 2020. The public dialogue highlighted the myriad ways Asian American leftist movements resist the carceral state through work in housing justice, mutual aid, sex worker organizing, racial justice, participatory defense, and prisoner solidarity.

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김영미 and Hwang In Ja. "The Discourse on Gender Governance with the Abolition of Family Headship System." Public Policy Review 24, no. 4 (December 2010): 123–46. http://dx.doi.org/10.17327/ippa.2010.24.4.006.

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35

Jennings, Judith. "A trio of talented women: abolition, gender, and political participation, 1780–91." Slavery & Abolition 26, no. 1 (April 2005): 55–0. http://dx.doi.org/10.1080/01440390500058855.

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36

Helepololei, Justin. "Against Care: Abolition and the Progressive Jail Assemblage." Studies in Social Justice 18, no. 2 (April 4, 2024): 283–303. http://dx.doi.org/10.26522/ssj.v18i2.4295.

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This article uses the concept of a progressive jail assemblage to think about the focus on jails as both a target of social justice organizing and a tool for advancing social justice goals. Drawing on ethnographic research conducted among formerly incarcerated organizers and their allies in Western Massachusetts (New England), I explore how the sheriffs who operate jails in this region, along with their collaborators, have increasingly sought to redefine the figure of the criminal as not just a danger to others but also a danger to themselves, someone in need of rehabilitative treatment and even care. In doing so, these sheriffs have attempted to reinvent their role, from the quintessentially American crime fighting figure, to one who is also a provider of care. Social justice activism has helped to expand the “caring” role of the jail, through increased addiction treatment, re-entry support, and community outreach – even to the extent of incarcerating individuals dealing with addiction who have not been charged with a crime. As progressive jails have been reconfigured as providers of care, abolitionists are confronted with the ongoing dilemma of how to remain a figure opposed to the use of prisons and jails without being seen as against care.

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37

Akurang-Parry, Kwabena O. "Transformations in the Feminization of Unfree Domestic Labor: A Study of Abaawa or Prepubescent Female Servitude in Modern Ghana." International Labor and Working-Class History 78, no. 1 (2010): 28–47. http://dx.doi.org/10.1017/s0147547910000104.

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AbstractThis article breaks new ground for the study of postslavery gender and social formations in modern Ghana and Africa as a whole: It examines the expansion of involuntary female domestic labor known as abaawa in what is today Ghana. The study traces the transformative institutional processes that shaped the exploitation of involuntary female labor in the precolonial, colonial, and postcolonial periods. Based on a variety of primary sources, including colonial, indigenous African newspapers, Christian missionary accounts, and oral history, the article maps out the paradoxical expansion of involuntary female labor during the age of abolition in the colonial period and the postslavery phase of social and gender formations in the era of the postcolonial state. The pivotal argument is that social and gender formations that emerged as a result of abolition, social change, and economic transformation benefited more males than females. As a result, males used innovative, empowering avenues of social mobility in both the colonial and postcolonial periods. For their part, disempowered females, especially those in backwater enclaves, were consigned to abaawa labor, which has ostensibly been projected as a benign, kinship-based, and apprenticeship-bound institution. In reality, contemporary abaawa has all the exploitative vagaries of slavery and debt-bondage of the pre/colonial epoch.

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Ramachandran, Vignesh, Jensine Raihan, and Akash Singh. "Under Attack from the State and in Our Homes: Materialist Interventions and Lessons in Abolition Feminisms from Desis Rising Up and Moving." Frontiers: A Journal of Women Studies 45, no. 1 (2024): 24–52. http://dx.doi.org/10.1353/fro.2024.a922891.

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Abstract: In this paper we consider working-class abolitionist feminists’ conceptualizations of safety. Taking seriously the notion that “freedom is a place,” we look at how working-class South Asians and Indo Caribbeans in New York City build livable worlds at the intersecting crises of capitalism, white supremacy, and patriarchy. We look at Desis Rising Up and Moving (DRUM)’s organizing efforts following the expansion of immigrant detention and policing that came after the 1996 immigration laws and their contemporary organizing around gender-based violence and oppression as examples of a materialist articulation of abolition feminism. Drawing on DRUM’s archive and autoethnographic reflections, we show how DRUM develops and practices an abolition feminism that addresses both systematized racial state violence and patriarchal violence in working-class Asian American communities. We show how DRUM’s experiments with community-based intervention (CBI) around domestic violence aims to reduce violence and meet the material needs of gender-oppressed individuals in the community, while expanding the horizon for socialized care and a world without police.

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СЕМЕРИН, ХРИСТИНА. "ҐЕНДЕРНІ ВИМІРИ ЄВРЕЙСЬКОЇ ТЕМИ У ПОЕЗІЇ ЛЕСІ УКРАЇНКИ." Studia Ukrainica Posnaniensia 8, no. 2 (December 31, 2020): 97–105. http://dx.doi.org/10.14746/sup.2020.8.2.07.

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In the article, Lesia Ukrainka’s poetry based on the Jewish cultural motifs and archetypal plots, mainly of biblical genesis, has been studied. Selected poems are being examined through the lens of imagology and gender theory. The author emphasizes gender nuancing of the Jewish theme developed in the poetry. In the study, the noticeable imagological, and gender aspects are being considered as follows: the legitimation of national identity by gender interactions; a detection of mothers’ competition under the patriarchal pressure; the discourse of a gender communicative abyss; the equalization, and the abolition of gender restrictions in order to create the idea of a person of integrity regardless gender values. In conclusion, it should be noted that the intricate social history of the Hebrew women is being transposed into Ukrainian modernity in Lesia Ukrainka’s poetry.

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40

Zimmerman, Sarah J. "The Gendered Consequences of Abolition and Citizenship on Nineteenth-Century Gorée Island." Journal of Women's History 35, no. 3 (September 2023): 19–38. http://dx.doi.org/10.1353/jowh.2023.a905188.

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Abstract: In the spring of 1848, the French Second Republic abolished slavery and made citizens of most adult male residents in its overseas territories. Gorée Island (Senegal) became a French exclave, where free and freed women experienced socioeconomic and political decline. The patriarchal French state that “liberated” enslaved women and “enfranchised” former female slave owners simultaneously limited Goréen women’s avenues to economic prosperity and political authority. French republicanism unsettled a significant sociopolitical distinction, the slave–nonslave divide, making gender a more salient factor mediating Goréens’ access to liberty and the public sphere. Goréen women experienced their formal integration into the Second French Republic—with the regime’s patriarchal republican laws and institutions—as colonialism. Goréens became members of a French Republic that championed universal equality, gendered difference, and patriarchy. French republican tenets excluded Goréen women from civic politics and the public sphere and created female colonial subjects on an island of citizens.

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41

Huey, Laura. "The abolition of capital punishment as a feminist issue." Feminist Review 78, no. 1 (November 2004): 175–80. http://dx.doi.org/10.1057/palgrave.fr.9400184.

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42

Richie, Beth E., and Kayla M. Martensen. "Resisting Carcerality, Embracing Abolition: Implications for Feminist Social Work Practice." Affilia 35, no. 1 (December 27, 2019): 12–16. http://dx.doi.org/10.1177/0886109919897576.

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43

Darbyson, Nicki. "‘Sadists and Softies:’ Gender and the Abolition of the Death Penalty in Canada." Ontario History 103, no. 1 (2011): 1. http://dx.doi.org/10.7202/1065478ar.

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Warscheid, Ismail. "Stockreiter Elke E. — Islamic Law, Gender and Social Change in Post-Abolition Zanzibar." Cahiers d'études africaines LXI, no. 242 (June 15, 2021): 496–501. http://dx.doi.org/10.4000/etudesafricaines.34639.

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Bennett, Melissa. "The politics of reproduction: race, medicine and fertility in the age of abolition." Women's History Review 27, no. 6 (June 20, 2018): 1028–30. http://dx.doi.org/10.1080/09612025.2018.1489595.

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Nam, Sanghui. "The Women's Movement and the Transformation of the Family Law in South Korea. Interactions Between Local, National and Global Structures." European Journal of East Asian Studies 9, no. 1 (2010): 67–86. http://dx.doi.org/10.1163/156805810x517670.

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AbstractThis paper examines the revision of the family law and the abolition of the head-of-family system in South Korea in 2005. Although the 1948 constitution guaranteed gender equality and women's suffrage, the family law remained male-oriented and discriminatory. Fifty years of struggle for the revision of the family law show that the patrilineal familial hierarchy is not merely a product of 'outdated' values, but deeply rooted and continually practised in Korean society. The landmark reform of the family law will be analysed in connection with the local women's movement, national politics and international organisations. In the beginning, the women's movement was led by pioneer feminists who established local women's organisations and submitted petitions to national lawmakers. In the early 1970s, feminist groups began to continuously mobilise the grassroots. After the transition to democracy in the late 1980s, public approval for the abolition of the head-of-family system began to grow at the local level. At the same time, the government increasingly signed up to international treaties and adjusted to global norms. With expanding political opportunities locally and globally, the women's movement was able to increase the pressure on the national government. Finally, the National Assembly voted for the abolition of the head-of-family system.

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Sorentino, Sara-Maria. "Abolish the Oikos." Qui Parle 32, no. 1 (June 1, 2023): 199–243. http://dx.doi.org/10.1215/10418385-10427992.

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Abstract Apparent similarities between Marxism and Afro-pessimism on questions of abstraction, social reproduction, and abolition have curiously not marked the beginning of a conversation. To gauge the dimensions of this halted conversation, this article explores the uses of the oikos in theorizing the demands of the present. Drawing from conflictual interpretations of Aristotle’s Metaphysics and Politics and reading against the grain of Marxist feminism, this article proposes a general theory of incapacity that identifies the role of capacity in reproducing the problem of slavery, the tensions of the oikos, and the inadequacies of capitalist critique. Afro-pessimism both mimics the capitalist totality by replacing it with slavery and exceeds that totality by staying with the dissolving quality that the slave qua incapacity comes to impossibly represent. This article argues that the collapse of race into a form of “reduced capacity,” like class or gender, is the way antiblackness articulates itself for political economy, but the slave’s incapacity cannot then be reducible to capital or critical reconfigurations of social reproduction. The oikos, in this reading, becomes a generative terrain for thinking tensions in intersectionality as well as antagonistic figures of liberation, from the abolition of the value-form, gender, and the family to the proposition of the “end of the world.”

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Bussell, Gabrielle. "Feminist Theory, Gender Identity, and Liberation from Patriarchal Power." Social Philosophy Today 37 (2021): 175–93. http://dx.doi.org/10.5840/socphiltoday202110890.

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Sally Haslanger offers the following concept of “woman”: If one is perceived as being biologically female and, in that context, one is subordinated owing to the background ideology, then one “functions” as a woman (2012b, 235). An implication of this account is that if someone is not regarded by others as their self-identified gender, they do not function as that gender socially. Therefore, one objection to this ascriptive account of gender is that it wrongly undermines the gender identities of some trans people. In this paper, I will argue that Haslanger’s definition can be defended against this objection and that her account inevitably aids in liberatory efforts not only for cisgender women, but for all sexual and gender minorities. While Katharine Jenkins’s dual account of gender aims to rectify this objection (2016, 407), I will point out two important problems with her argument: “the inclusion dilemma” and “the abolition problem.” Finally, I will argue that Haslanger’s account of gender is preferable to Jenkins’s because it outlines the reality of gender as an oppressive, hierarchical system whose categories ought to be dismantled.

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Salas, Esteban. "Slave Trade and Abolition: Gender, Commerce, and Economic Transition in Luanda, by Vanessa Oliveira." Journal of Global Slavery 6, no. 3 (October 27, 2021): 375–77. http://dx.doi.org/10.1163/2405836x-00603008.

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West, S. B. "Gender Abolition as Border Crossings in Maya Piña's "Devenir transmigrante en la Windy City"." Hispanófila 200, no. 1 (March 2024): 99–112. http://dx.doi.org/10.1353/hsf.2024.a924549.

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