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Published: 10 December 2022
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1

Feminist practice and poststructuralist theory. Oxford, UK: B. Blackwell, 1987.

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2

Feminist practice and poststructuralist theory. 2nd ed. Cambridge, Mass: Blackwell Pub., 1996.

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3

Faraday, Fay. Can poststructuralist theory help us discover a feminist method for creating laws?: A case study on the debate about new reproductive technologies. Ottawa: National Association of Women and the Law, 1992.

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4

Poststructuralism, feminism, and religion: Triangulating positions. Amherst, N.Y: Humanity Books, 2002.

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5

Raab, Heike. Foucault und der feministische Poststrukturalismus. Dortmund, Germany: Edition Ebersbach, 1998.

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6

Beger, Nicole J. Present theories, past realities: Feminist historiography meets "Poststructuralisms". Frankfurt an den Oder: Viademica-Verlag, 1997.

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7

Poovey, Mary. Post-structuralism, history, and feminism: A crisis in politics. London, United Kingdon: Centre for Women's Studies and Feminist Research, University of Western Ontario, 1990.

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8

Wearing, Betsy. Leisure and feminist theory. London: SAGE, 1998.

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9

Fardon, Jill Vera Veley, and Sonja Schoeman. Feminist post-structuralism, critical media education and school history sources: A South African experience of deconstruction and reconstitution. Champaign, IL: Common Ground Pub., 2015.

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10

Philippine Women Centre of B.C., ed. Working feminism. Edinburgh: Edinburgh University Press, 2004.

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11

The Bible in theory: Critical and postcritical essays. Atlanta: Society of Biblical Literature, 2010.

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12

Foucault and feminism: Power, gender, and the self. Boston, USA: Northeastern University Press, 1993.

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13

McNay, Lois. Foucault and feminism: Power, gender and the self. Cambridge, England: Polity Press, 1992.

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14

Kolozova, Katerina. Cut of the Real: Subjectivity in Poststructuralist Philosophy. Columbia University Press, 2014.

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15

Kolozova, Katerina. Cut of the Real: Subjectivity in Poststructuralist Philosophy. Columbia University Press, 2018.

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16

Cut of the Real: Subjectivity in Poststructuralist Philosophy (Insurrections: Critical Studies in Religion, Politics, and Culture). Columbia University Press, 2014.

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17

Harris, Harriet A. The Epistemology of Feminist Theology. Edited by William J. Abraham and Frederick D. Aquino. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199662241.013.44.

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This chapter examines four modes of feminism and their diverse epistemological attitudes: liberal, experience, women’s-voice, and poststructuralist feminisms. Liberal feminists commit to objectivity, autonomy, and impartiality; experience and women’s-voice feminists claim epistemic privilege for women or the marginaliazed; and poststructuralists typically avoid epistemological claims. While they diverge over whether to aspire to truth claims, all feminist theologians are interested in our realizing our humanity. This chapter considers Schiller’s aesthetic philosophy that argues that truth is established and humanity realized only when experience (e.g. the data of feminist vigilance) meets with formal reasoning (our propensity for universal norms). Since experience and form are opposites, they can meet only through paradox and play. Insofar as feminist theologians privilege women’s experience over form, they risk evading the paradox that is necessary to the instantiation of truth. The chapter suggests four lessons to learn from paradox for the epistemology of theology.
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18

Roy, Deboleena. Science Studies. Edited by Lisa Disch and Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.41.

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This chapter provides an overview of the emergence and development of feminist science studies and traces its engagement with key concepts in feminist theory. First, it considers the operationalization of liberal/equal rights feminist frameworks within science and the efforts to create scientific knowledge through sex/gender analyses. Next, it examines the new materialist conversations that have changed feminist theory’s relation to matter and binaries such as sex/gender, contrasting feminist poststructuralist and feminist science studies approaches to the “material turn” in feminist theory. Finally, it considers what the insights feminist science and science and technology scholarship have gleaned from social-justice epistemologies and ethical practices contribute to feminist theory—notably, contextualized analyses that are cognizant of the formative influence of colonialism, capitalism, and neoliberal biopolitics. These diverse approaches to feminist science studies share a cosmopolitical effort to move beyond critiques of science to develop new ways of working with science.
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19

Threadcraft, Shatema. Embodiment. Edited by Lisa Disch and Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.11.

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This chapter provides an overview of theories of embodiment drawn from the Western philosophical tradition and from white and black feminist theory. Challenging notions of a generic body, it traces how traditional accounts of embodiment substitute norms associated with a particular raced, classed, and gendered body for “the body.” Although white feminist theorists have demonstrated the androcentrism and the somatophobia of traditional accounts and offered important insights into the power relations of gendered embodiment, they have not fully addressed racialized embodiment and subjectivity. To overcome these lapses, the chapter turns to black feminist theory, poststructuralist analysis, and postcolonial theorization of necropower to demonstrate the importance of situating any analysis of embodiment in the context of concern with social justice.
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20

Hudson, Christine M., Malin Rönnblom, and Katherine Teghtsoonian. Gender, Governance and Feminist Analysis: Missing in Action? Taylor & Francis Group, 2020.

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21

Gender, Governance and Feminist Analysis: Missing in Action? Taylor & Francis Group, 2017.

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22

Juschka, Darlene. Feminism and Gender Theory. Edited by Michael Stausberg and Steven Engler. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.013.10.

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This chapter examines gender as a category and concept and its deployment in the study of systems of belief and practice in the last decades of the twentieth century. It charts four theoretical developments that have extended the study of gender in significant ways: that is, intersectionality (analysis of interrelations between race, class, and gender), feminist poststructuralism, gender studies and performance (performance as a central aspect of the social construction of gender, e.g. in rites of passage), and sexuality and queer studies (e.g. recognizing that there is no single normative or universal sexuality). It then examines the application of these theoretical developments in the study of religion.
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23

Pierre, E. St. Working the Ruins: Feminist Poststructural Theory and Methods in Education. Routledge, 1999.

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24

Working the Ruins: Feminist Poststructural Theory and Methods in Education. Routledge, 1999.

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25

(Editor), Kathleen Weiler, and Sue Middleton (Editor), eds. Telling Women's Lives: Narrative Inquiries in the History of Women's Education (Feminist Educational Thinking). Open University Press, 1999.

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26

Kathleen, Weiler, and Middleton Sue 1947-, eds. Telling women's lives: Narrative inquiries in the history of women's education. Buckingham: Open University Press, 1999.

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27

Spiers, Emily. The Pop-Feminist Subject. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198820871.003.0002.

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Chapter 1 explores how pop-feminist accounts of subjectivity draw heavily upon poststructuralist understandings of identity as pluralistic and unstable. Many pop-feminists, however, retain the assumption that, underlying the playful performance of shifting identities, there remains a sovereign subject capable of mediating reflexively and autonomously over such performances. Spiers shows how this ‘sovereign’, yet ‘performative’ pop-feminist subject is profoundly linked to the ideal flexible, entrepreneurial self of neoliberalism. She then develops a counter model of subjectivity and agency based on an ethics of intersubjective relationality, reflecting on the role narrative plays within the theories of subjectification that seek to carve out a space for agency away from the binary of social determinism and prediscursive subjective sovereignty, a binary much pop-feminist non-fiction and life narrative ultimately reverts to. This underpins Spiers’s claim that the literary fiction discussed generates a more probing exploration of selfhood and agency than the pop-feminist non-fiction and life narrative.
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28

Armstrong, Isobel. The Radical Aesthetic. Blackwell Publishing Limited, 2000.

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29

The Radical Aesthetic. Blackwell Publishers, 2000.

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30

Grant, Judith. Experience. Edited by Lisa Disch and Mary Hawkesworth. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199328581.013.12.

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This chapter analyzes multiple conceptualizations of experience developed within Anglo-American and French feminist theory, and traces their relation to the concepts “woman,” “patriarchy,” and “personal politics.” It explores experience as epistemological ground, as a mechanism of subject formation, as a technique in consciousness raising, and as a methodology. Taking the feminist sexuality debates as a point of departure, the chapter also situates the limitations of feminist notions of experience in relation to queer theory, critical theory, poststructuralism, and the problematics of humanism. Finally, the chapter shows how feminist theoretical uses of the idea of experience parallel explorations and developments of the concept in other non-feminist critical theories. Though it has very often been ignored or considered as something of an anomaly by other critical theorists, the chapter demonstrates that feminist theory is a kind of critical theory and situates it in that broader context.
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31

Mainstreaming politics: Gendering practices and feminist theory. Adelaide: University of Adelaide Press, 2010.

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32

Working Feminism. Temple University Press, 2004.

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33

Pratt, Geraldine. Working Feminism. Temple University Press, 2004.

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34

Cloud, Dana L., ed. The Oxford Encyclopedia of Communication and Critical Cultural Studies. Oxford University Press, 2019. http://dx.doi.org/10.1093/acref/9780190459611.001.0001.

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106 scholarly articles This is a compendium of touchstone articles by prominent communication, rhetorical, and cultural studies scholars about topics of interest to scholars and critics of popular and political culture. Articles provide authoritative surveys of concepts such as rhetorical construction of bodies, Marxist, feminist, and poststructuralist traditions, materialisms, social movements, race and anti-racist critique, whiteness, surveillance and security, visual communication, globalization, social media and digital communication/cyberculture, performance studies, the “post-human” turn, critical organizational communication, public memory, gaming, cultural industries, colonialism and postcolonialism, The Birmingham and Frankfurt Schools, commodity culture, critical health culture studies, nation and identity, public spheres, psychoanalytic theory and methods, affect theory, anti-Semitism, queer studies, critical argumentation studies, diaspora, development, intersectionality, Islamophobia, subaltern studies, spatial studies, rhetoric and cultural studies, neoliberalism, critical pedagogy, urban studies, deconstruction, audience studies, labor, war, age studies, motherhood studies, popular culture, communication in the Global South, and more. The work also surveys critical thinkers for cultural studies including Stuart Hall, Antonio Gramsci, Jesus Martin Barbero, Angela Davis, Ernesto Laclau, Raymond Williams, Giles Deleuze, Jurgen Habermas, Frantz Fanon, Chandra Mohanty, Gayatri Spivak, Michel Foucault, Louis Althusser, Juan Carlos Rodriguez, Gloria Anzaldua, Paolo Freire, Donna Haraway, Georgio Agamben, Slavoj Zizek, W.E.B. DuBois, Sara Ahmed, Paul Gilroy, Enrique Dussel, Michael Warner, Lauren Berlant, Judith Butler, Jean Baudrillard, Walter Mignolo, Edward Said, Alain Badiou, Homi Bhabha, among others. Each entry is distinguished by lists of key references and suggestions for further reading. The collection is sure to be a vital resource for faculty, graduate students, and undergraduates seeking authoritative overviews of key concepts and people in communication and critical cultural studies.
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35

McNay, Lois. Foucault And Feminism: Power, Gender, and the Self. Northeastern University Press, 1992.

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36

McNay, Lois. Foucault and Feminism: Power, Gender and the Self. Polity Press, 2013.

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37

McNay, Lois. Foucault and Feminism: Power, Gender and the Self. Polity Press, 2013.

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38

Foucault And Feminism: Power, Gender, and the Self. Northeastern University Press, 1992.

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39

McNay, Lois. Foucault and Feminism: Power, Gender and the Self. Polity Press, 2013.

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40

Mann, Bonnie. Beauvoir Against Objectivism. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190608811.003.0003.

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What is Beauvoir’s relation to contemporary feminist commitments to poststructuralist and/or social constructionist understandings of sexual difference? How does understanding this relation help us negotiate the contemporary controversy over the translation of Beauvoir’s famous sentence as “One is not born, but rather becomes, a woman,” (1953) and “One is not born, but rather becomes, woman” (2010)? To answer this question, the author retraces Beauvoir’s critical stance toward realism/objectivism. Beauvoir’s antiobjectivism has implications for how she would respond to now widely accepted versions of social construction (the idea that women are “produced” by and through power). A comparative reading of Beauvoir’s account of gender as justificatory and Butler’s account of gender as performative reveals that Beauvoir addresses normative domination and subordination while Butler focuses on normative exclusion and inclusion—with ramifications for their respective conceptions of “liberation,” “liveability” and “intelligibility.”
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41

Stausberg, Michael, and Steven Engler, eds. The Oxford Handbook of the Study of Religion. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198729570.001.0001.

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This Handbook offers an authoritative and up-to-date survey of original research in the study of religion. Its fifty-one chapters, written by authors from twelve countries, are organized into seven systematic parts. Part I (“Religion”) comprises chapters on definitions and theories of religion, history/translation, spirituality, and non-religion. Part II (“Theoretical Approaches”) reviews cognitive science, economics, evolutionary theory, feminism/gender theory, hermeneutics, Marxism, postcolonialism, semantics, semiotics, structuralism/poststructuralism, and social theory. Part III (“Modes”) addresses communication, materiality, narrative, performance, sound, space, and time. Part IV (“Environments”) relates religion to economy, law, media, nature, medicine, politics, science, sports, and tourism. Part V (“Topics”) discusses belief, emotion, experience, gift and sacrifice, gods, initiations and transitions, priests/prophets/sorcerers, purity, and salvation. Part VI (“Processes”) deals with differentiation, the disintegration and death of religions, expansion, globalization, individualization/privatization, innovation/tradition, objectification/commoditization, and syncretism/hybridization. Part VII (“The Discipline”) discusses the history and relevance of the study of religion.
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42

Riches, Gabby. Feeling Part of the Scene. Edited by Roger Mantie and Gareth Dylan Smith. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190244705.013.17.

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What does it mean to be an extreme band in northern England? How do female and male metal musicians come to feel part of a scene that is continuously splintering into spatial fragments and social circles? What sorts of sensual and affective intensities emerge during these music making performances and practices? These questions, which remain peripheral within popular music, leisure, and metal music studies, are central to this chapter. Drawing upon the author’s ethnographic research of Leeds’s extreme metal scene, this chapter draws on feminist poststructuralism to examine how the fluctuating socio-spatial landscape of Leeds’ metal scene has impacted the lives of fourteen metal musicians in regards to their interpersonal band relationships, class and gendered identities, affective engagements in the scene, and commitments to their music making practices. A performative, nonrepresentational approach is used to highlight the multiplicity of ways leisure identities and music making practices and performances are experienced, produced, challenged, and emotionally negotiated.
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43

Moore, Stephen D. Biblical Narrative Analysis from the New Criticism to the New Narratology. Edited by Danna Nolan Fewell. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199967728.013.2.

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This chapter chronicles the emergence and consolidation of biblical narrative criticism in the 1970s and 1980s and traces its development down to the present. It details the debts of narrative criticism to Anglo-American New Criticism, on the one hand (a debt exemplified by the work of Robert Alter), and to French structural narratology, on the other hand (a debt exemplified by the work of Adele Berlin, Alan Culpepper, and others). It also describes early alternatives (exemplified by the work of Mieke Bal) to the formalist model of biblical narrative criticism. It then recounts the movement in secular narrative theory from “classical” narratology to “postclassical” narratologies that began in the late 1980s, structural narratology gradually being transformed by such discourses as poststructuralism, feminism, postcolonial studies, cultural studies, and cognitive psychology. The final section ponders the possible contours of a postclassical narrative criticism in biblical studies.
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44

Soreanu, Raluca, Jakob Staberg, and Jenny Wilner. Ferenczi Dialogues. Leuven University Press, 2023. http://dx.doi.org/10.11116/9789461664860.

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Ferenczi Dialogues presents the contribution of Sándor Ferenczi to a psychoanalytic theory of trauma and discusses the philosophical, political and clinical implications of Ferenczi’s thinking. To a far greater extent than Freud, Sándor Ferenczi centered his psychoanalytic thought around trauma. Ferenczi's work pluralizes the notion of catastrophe, as being both destructive and a turning point. This book addresses Ferenczi’s work in terms of thinking in times of crises, by considering contemporary situations in constellation with various scenes from the past: the outbreak of the First World War, the crisis of psychoanalysis as an institution, the disastrous final encounter between Ferenczi and Freud, the rise of Fascism and National Socialism, and the impending exile of the founding members of the psychoanalytic movement. Against this backdrop, the authors show how Ferenczi's late work outlines a new metapsychology of fragments. Ferenczi Dialogues situates the legacy of Ferenczi within the broad interdisciplinary landscape of the social sciences, literary theory, psychoanalytic theory, and clinical practice, and highlights Ferenczi’s relevance for contemporary philosophical discussions in poststructuralism, feminism and new materialism.
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45

Kuus, Merje. Critical Geopolitics. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.137.

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Critical geopolitics is concerned with the geographical assumptions and designations that underlie the making of world politics. The goal of critical geopolitics is to elucidate and explain how political actors spatialize international politics and represent it as a “world” characterized by particular types of places. Eschewing the traditional question of how geography does or can influence politics, critical geopolitics foregrounds “the politics of the geographical specification of politics.” By questioning the assumptions that underpin geopolitical claims, critical geopolitics has evolved from its roots in the poststructuralist, feminist, and postcolonial critique of traditional geopolitics into a major subfield of mainstream human geography. This essay shows that much of critical geopolitics problematizes the statist conceptions of power in social sciences, a conceptualization that John Agnew has called the “territorial trap.” Along with political geography more generally, critical geopolitics argues that spatiality is not confined to territoriality. The discursive construction of social reality is shaped by specific political agents, including intellectuals of statecraft. In addition to the scholarship that draws empirically on the rhetorical strategies of intellectuals of statecraft, there is also a rich body of work on popular geopolitics, and more specifically on resistance geopolitics or anti-geopolitics. Another emerging field of inquiry within critical geopolitics is feminist geopolitics, which shifts the focus from the operations of elite agents to the constructions of political subjects in everyday political practice. Clearly, the heterogeneity of critical geopolitics is central to its vibrancy and success.
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46

Jasper, Alison. Reflections on Reading the Bible. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198722618.003.0005.

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Looking back over two decades, the author recalls her appropriation of theoretical tools from the French poststructuralist philosopher, Julia Kristeva: first to read women and the feminine-identified flesh back into biblical texts and to resist older readings that viewed these presences as inferior agents or contaminants. Secondly Kristeva’s idea of female genius gives theoretical support to the case that women continually challenge orthodox biblical readings in inauspicious male-normative circumstances by reading the Bible for themselves. Illustrating the concept of female genius, the chapter returns to Jane Leade, a seventeenth-century visionary. She exemplifies the capacity of women to bring something singular and authentic—such as her descriptions of the biblical figure of Wisdom as female and her dream-visions of bodily restorations—to their readings of the Bible. The author continues to pose the question as to whether or not women (and other genders) can continue to profit from reading the Bible.
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