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Trevisan, Gabriela Simonetti. "A mulher e a arte: a criação feminina nas palavras de Júlia Lopes de Almeida". Revista PHILIA | Filosofia, Literatura & Arte 2, nr 2 (10.11.2020): 189–215. http://dx.doi.org/10.22456/2596-0911.103861.
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Este artigo tem como foco uma análise do texto “A mulher e a arte” (sem data), da escritora carioca Júlia Lopes de Almeida (1862-1934). Este escrito, recém-publicado na íntegra pela primeira vez, em revista acadêmica, constitui uma conferência da autora na qual ela expõe suas opiniões sobre o tema da arte de autoria feminina, tecendo uma série de críticas de cunho feminista à desigualdade entre os gêneros no espaço da criação artística. Em seu texto, a literata cita diversos nomes de artistas e intelectuais mulheres, de modo a sustentar seu argumento em defesa da potência criativa feminina e assinalar a importância da transformação da cultura patriarcal. Assim, a partir do olhar historiográfico e embasados pela epistemologia feminista, buscamos ressaltar a conferência como fundamental para o estudo da escrita de autoria feminina e feminista no Brasil entre os séculos XIX e XX.Palavras-chave: Júlia Lopes de Almeida. Literatura. Feminismo. AbstractThis article focuses on an analysis of the text “The woman and the art” (undated), by the writer Júlia Lopes de Almeida (1862-1934), from Rio de Janeiro. This writing, recently published in full for the first time, constitutes a conference in which the author exposes her opinions on the theme of art of female authorship, weaving a series of feminist criticisms of the inequality between genders in the space of artistic creation. In her text, Júlia lists several names of artists and women intellectuals, in order to support her argument in defense of the feminine creative power and point out the importance of the transformation of patriarchal culture. Thus, from the historiographic perspective and based on feminist epistemology, we seek to emphasize the conference as fundamental for the study of female and feminist writing feminists in Brazil between the 19th and 20th centuries.Keywords: Júlia Lopes de Almeida. Literature. Feminism.
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Nugraha, Dipa, i Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS". LITERA 18, nr 3 (26.11.2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.
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The Indonesian literary tradition during the reform period was marked by the rise of female writers who raised the issue of feminism. Within the framework of locality and contextuality, the feminism movement echoed by female writers comes in diverse expressions. This study aims to describe the reference figures and issues of Islamic feminism that are represented in novels by Abidah El Khalieqy. This research uses a feminist literary criticism approach. The data sources of the research are three novels by Abidah El Khalieqiy, namely Perempuan Berkalung Sorban, Geni Jora, and Mataraisa. The technique used to gather feminist voices in the three novels is a close reading. The analysis was conducted using a descriptive qualitative method. The results of the study are as follows. First, Islamic feminist figures who were referred to by the feminism movement were Fatima Mernisi and Riffat Hassan. Fatima Mernisi is known as a misogonic hadith critic, while Riffat Hassan uses the hermeneutic principle in the interpretation of the Quran. Second, the issues of feminism represented are: the lives of women in the pesantren tradition, the position of women in the family, the view of normal sexual relations and relationships, and the interpretation of the hadiths and verses of the Qur'an relating to women. Islamic feminism voiced by Abidah El Khalieqy brings its own color compared to the Western feminism movement which refers to the concept of ecriture feminine. Keywords: Islamic Feminism, ecriture feminine, Indonesian literary history, politics of difference, intersectionality REPRESENTASI FEMINISME ISLAM DALAM NOVEL-NOVEL KARYA ABIDAH EL KHALIEQY AbstrakTradisi sastra Indonesia masa reformasi ditandai maraknya penulis perempuan yang mengangkat permasalahan feminisme. Dalam bingkai lokalitas dan kontekstualitas, gerakan feminisme yang digaungkan para penulis perempuan hadir dalam ekspresi yang beragam. Penelitian ini bertujuan mendeskripsikan tokoh rujukan dan persoalan feminisme Islam yang direpresentasikan dalam novel-novel karya Abidah El Khalieqy. Penelitian ini menggunakan pendekatan kritik sastra feminis. Sumber data penelitian adalah tiga novel karya Abidah El Khalieqiy, yaitu Perempuan Berkalung Sorban, Geni Jora, dan Mataraisa. Teknik yang dipakai untuk mengumpulkan suara-suara feminisme di dalam ketiga novel adalah pembacaan cermat (close reading). Analisis dilakukan dengan metode deskriptif kualitatif. Hasil penelitian sebagai berikut. Pertama, tokoh feminis Islam yang menjadi rujukan gerakan feminisme adalah Fatima Mernisi dan Riffat Hassan. Fatima Mernisi dikenal dengan kritik hadist misogonis, sedangkan Riffat Hassan dengan prinsip hermeneutika dalam tafsir Alquran. Kedua, persoalan feminisme yang direpresentasikan adalah: kehidupan perempuan dalam tradisi pesantren, kedudukan perempuan dalam keluarga, pandangan terhadap relasi dan hubungan seksual yang normal, dan tafsir terhadap hadist dan ayat Al-quran berkaitan dengan perempuan. Feminisme Islam yang disuarakan Abidah El Khalieqy membawa warna tersendiri dibandingkan dengan gerakan feminisme Barat yang merujuk pada konsep ecriture feminine. Kata kunci: feminisme Islam, ecriture feminine, sejarah sastra Indonesia, politik perbedaan, interseksionalitas.
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Conway, Janet M. "Popular Feminism: Considering a Concept in Feminist Politics and Theory". Latin American Perspectives 48, nr 4 (28.06.2021): 25–48. http://dx.doi.org/10.1177/0094582x211013008.
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An analysis of popular feminism as a category in Latin American feminist studies from its origins in the 1980s and its disappearance in the 1990s to its resurgence in the present through the protagonism of the World March of Women, asks what is at stake in this contemporary claim to popular feminism in relation to the multiplication of feminisms. The contemporary use of the concept specifies a feminist praxis that is contentious, materialist, and counterhegemonic in permanently unsettled relations both with other feminisms and mixed-gender movements on the left. Despite converging agendas for redistribution, it also remains in considerable tension with black and indigenous feminisms. As a racially unmarked category, contemporary popular feminism continues to reproduce an elision of race and colonialism common to mestiza feminism and the political left. Un análisis del feminismo popular como categoría en los estudios feministas latinoamericanos, desde sus orígenes en la década de 1980 y su desaparición en la década de 1990 hasta su actual resurgimiento a través del protagonismo de la Marcha Mundial de la Mujer nos lleva a preguntarnos qué está en juego en esta reivindicación contemporánea del feminismo popular cuando lo consideramos en relación a la actual multiplicación de feminismos. El uso contemporáneo del concepto especifica una praxis feminista que es polémica, materialista y contrahegemónica dentro del marco de relaciones permanentemente inestables, tanto con otros feminismos como con movimientos izquierdistas de género mixto. A pesar de las agendas convergentes de redistribución, también mantiene una tensión considerable con los feminismos negros e indígenas. Como categoría racialmente inespecífica, el feminismo popular contemporáneo mantiene sus elisiones de raza y colonialismo, asunto característico del feminismo mestizo, así como de la izquierda política.
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Rosser, Sue V. "Feminist Scholarship in the Sciences: Where Are We Now and When Can We Expect A Theoretical Breakthrough?" Hypatia 2, nr 3 (1987): 5–17. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01338.x.
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The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in science are needed to further explore science and its relationships to women and feminism in order to change traditional science to a feminist science.
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Kuteleva, Anna V. "The Multiplicity of Feminism: Syntheses of the Local and the Universal". RUDN Journal of Political Science 24, nr 1 (25.02.2022): 16–24. http://dx.doi.org/10.22363/2313-1438-2022-24-1-16-24.
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Any universal definitions of feminism - as well as what constitutes feminist theory, political strategy, and related practices - are problematic. The patriarchal relations that feminists oppose have different configurations depending on the social, economic, cultural and political contexts. Consequently, there are various feminisms: multiple syntheses of local and universal knowledge. This article analyzes the conceptual and political rifts within the global feminism associated with the hegemony of western ideas and its criticism by transnational and postcolonial feminists and examines the postsocialist transformations and localizations of feminism and, in particular, the evolution of feminist ideas in post-soviet Russia.
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COSTA, Michelly Aragão Guimarães. "O feminismo é revolução no mundo: outras performances para transitar corpos não hegemônicos “El feminismo es para todo el mundo” de bell hooks Por Michelly Aragão Guimarães Costa". INTERRITÓRIOS 4, nr 6 (4.06.2018): 187. http://dx.doi.org/10.33052/inter.v4i6.236748.
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El feminismo es para todo el mundo, é uma das obras mais importantes da escritora, teórica ativista, acadêmica e crítica cultural afronorteamericana bell hooks. Inspirada em sua própria história de superação e influenciada pela teoria crítica como prática libertadora de Paulo Freire, a autora nos provoca a refletir sobre o sujeito social do feminismo e propõe um feminismo visionário e radical, que deve ser analisado a partir das experiências pessoais e situada desde nossos lugares de sexo, raça e classe para compreender as diferentes formas de violência dentro do patriarcado capitalista supremacista branco. Como feminista negra interseccional, a escritora reivindica constantemente a teoria dentro do ativismo, por uma prática feminista antirracista, antissexista, anticlassista e anti-homofóbica, que lute contra todas as formas de violência e dominação, convidando a todas as pessoas a intervir na realidade social. Para a autora, o feminismo é para mulheres e homens, apontando a urgência de transitar alternativas outras, de novos modelos de masculinidades não hegemônicas, de família e de criança feminista, de beleza e sexualidades feministas, de educação feminista para a transformação da vida e das nossas relações sociais, políticas, afetivas e espirituais. Feminismo. Revolução. bell hooks. Feminismo is for everybody bell hooksFeminism is revolution in the world: other performances to transit non-hegemonic bodiesAbstractEl feminismo es para todo el mundo, is one of the writer's most important works, activist theorist, academic and cultural critic African American, bell hooks. Inspired by her own overcoming history and influenced by critical theory as a liberating practice of Paulo Freire, the author provokes us to reflect on the social subject of feminism and proposes a visionary and radical feminism that must be analyzed from personal experiences and situated from our places of sex, race, and class to understand the different forms of violence within the white supremacist capitalist patriarchy. As an intersectional black feminist, the writer constantly advocates the theory within activism, for a feminist practice anti-racist, anti-sexist, anti-classist and anti-homophobic practice that fights against all forms of violence and domination, inviting all people to intervene in social reality. For the author, feminism is for women and men, pointing to the urgency of moving other alternatives, new models of non-hegemonic masculinities, family and child feminist beauty and feminist sexualities, feminist education for life transformation and of our social, political, affective and spiritual relationships. Feminism. Revolution. bell hooks
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Jackson, Sue. "Young feminists, feminism and digital media". Feminism & Psychology 28, nr 1 (luty 2018): 32–49. http://dx.doi.org/10.1177/0959353517716952.
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Over recent years, young feminist activism has assumed prominence in mainstream media where news headlines herald the efforts of schoolgirls in fighting sexism, sexual violence and inequity. Less visible in the public eye, girls’ activism plays out in social media where they can speak out about gender-based injustices experienced and witnessed. Yet we know relatively little about this significant social moment wherein an increasing visibility of young feminism cohabits a stubbornly persistent postfeminist culture. Acknowledging the hiatus, this paper draws on a qualitative project with teenage feminists to explore how girls are using and producing digital feminist media, what it means for them to do so and how their online practice connects with their offline feminism. Using a feminist poststructuralist approach, analyses identified three key constructions of digital media as a tool for feminist practice: online feminism as precarious and as knowledge sharing; and feminism as “doing something” on/offline. Discussing these findings, I argue that there is marked continuity between girls’ practices in “safe” digital spaces and feminisms practised in other historical and geographical locations. But crucially, and perhaps distinctly, digital media are a key tool to connect girls with feminism and with other feminists in local and global contexts.
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Muqtada, Muhammad Rikza, Istianah i Ahmad Sharifuddin Bin Mustapha. "Feminist Interpretations Of Misogynistic Qur'an And Hadith: Strategies For Promoting Feminism In Indonesia And Malaysia". Musãwa Jurnal Studi Gender dan Islam 23, nr 1 (26.06.2024): 55–72. http://dx.doi.org/10.14421/musawa.2024.223.55-72.
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This paper discusses the discourse of interpretation of the Qur'an and misogynistic hadith by feminist activists in Indonesia and Malaysia as a strategy in promoting feminism in their respective countries. For this reason, the discussion focuses on interpretation methods, production of feminist interpretations, and dissemination of feminist interpretation. The study is qualitative research in which data is taken through interviews, observations, and documentation. The results of the study show that 1) The interpretation of the Qur'anic texts and hadith is done by seeing them as open and constantly developing texts. It means that texts could respond and interact with modern knowledge such as gender, law, and human rights. 2) The feminist approach to the Qur'an and hadith involves misogynistic challenges including marginalization, stereotypes, subordination, and violence against women. It also looks at the multiple roles of women and their subordination 3) Feminist interpretation is socialized by feminist activists from Islamic boarding schools and university backgrounds. They took part in discussions and wrote about feminism in magazines and social media. They also participate in women's organizations that advocate women protection and campaign for women's rights including the hazards of polygamy. This study shows that power relations within organizations have a significant impact on the interpretation of religious texts. This interpretation was then used to motivate women activists to promote feminism. [Tulisan ini mendiskusikan wacana penafsiran al-Qur’an dan hadis misoginis oleh para aktivis feminisme di Indonesia dan Malaysia sebagai strategi dalam mempromosikan feminisme di negara masing-masing. Untuk itu, pembahasan akan terfokus pada metode penafsiran, produksi tafsir feminis, dan diseminasi penafsiran feminisme. Kajian bersifat lapangan dengan mengambil data melalui wawancara, observasi, dan dokumentasi. Teknik analisis data melalui reduksi, penyajian, dan penarikan kesimpulan. Pendekatan yang digunakan adalah feminisme. Hasil penelitian menunjukkan bahwa 1) Penafsiran teks-teks al-Qur'an dan hadis dilakukan dengan melihatnya sebagai sesuatu yang terbuka dan terus berkembang. Artinya teks harus terus berinteraksi dengan pengetahuan modern seperti gender, hukum, dan hak asasi manusia. Hal ini membuat teks lebih mudah dipahami. 2) Pendekatan feminis terhadap Al-Qur'an dan hadits melibatkan tantangan misoginis termasuk marjinalisasi, stereotip, dan kekerasan terhadap perempuan. Pendekatan ini juga melihat peran ganda perempuan dan subordinasi mereka. 3) Tafsir feminis disosialisasikan oleh para aktivis feminis yang berlatar belakang pesantren dan universitas. Mereka ikut serta dalam diskusi dan menulis tentang feminisme di majalah dan media sosial. Mereka juga ikut serta dalam organisasi perempuan yang mengkampanyekan hak-hak perempuan termasuk bahaya poligami dan mengadvokasi lembaga Pemerintah untuk melindungi perempuan. Penelitian ini menunjukkan bahwa relasi kuasa dalam organisasi memiliki dampak yang signifikan terhadap penafsiran teks-teks agama. Interpretasi ini kemudian digunakan untuk memotivasi para aktivis perempuan untuk mempromosikan feminisme.]
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Sinclair, Amanda. "Five movements in an embodied feminism: A memoir". Human Relations 72, nr 1 (8.05.2018): 144–58. http://dx.doi.org/10.1177/0018726718765625.
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How can bodies, embodied experiences and feelings, be recognized as central elements of becoming and being feminist? This article – a mixture of memoir and research reflection – aims to reveal the emergent and embodied nature of feminist paths using myself as case in point. Recounting five personal ‘movements’ over three decades, I show how my material situations, physically-felt struggles and embodied encounters with others, especially women, wrested – sometimes catapulted – my precarious self-identification as a feminist. Writing this as a memoir, I hope to evoke in the reader memories and experiences that highlight their own embodied feminism. The article identifies some problems feminists commonly face, contesting unhelpful hierarchies of ‘good’ and ‘bad’ feminists. I explore some gifts of feminism – encounters with writing and people – which have provided theoretical innovation and personal insight for me, and offer fertile avenues for further research. Avoiding trying to ‘trap’ feminism as one set of views or experiences, I seek to show how our feminisms are always embodied: opportunistic, emergent, sometimes inconvenient, neither comprehensive nor respectable, but frequently bringing agency, invigoration and surprising pleasures. It gives all who call ourselves feminists, cause for optimism.
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Du Plessis, J. W., i D. H. Steenberg. "Uit die oogpunt van ’n vrou? Perspektief op feministiese literêre kritiek in die kader van die Airikaanse prosa". Literator 12, nr 3 (6.05.1991): 71–88. http://dx.doi.org/10.4102/lit.v12i3.781.
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Feminists feel that in literary criticism not enough consideration is given to feminism as an ideology in the production of texts. According to them, existing literary criticism is strongly man-centred. This is especially true of the practice of South African literary criticism. Although feminism does not have at its disposal a formulated feminist literary criticism, a great deal of research has been done in this direction abroad. This is especially the case in Europe and America. Feminist literary critics apply themselves to the representation of the woman in works by male authors and an analysis of feminine experience in the production of texts by women. This article is an exploration of the Anglo-American and French approaches in feminist literary criticism. An attempt is made to formulate the aims of a possible South African feminist literary criticism in order that not only the general norms, but also the feminist codes in the production of a text, speak towards the final interpretation of a work.
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Safarik, Lynn. "Theorizing Feminist Transformation in Higher Education". Teachers College Record: The Voice of Scholarship in Education 104, nr 8 (grudzień 2002): 1718–59. http://dx.doi.org/10.1177/016146810210400802.
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Over the past several decades, academic feminisms, like other emancipatory knowledges (Bensimon, 1994) that have gained legitimacy in the academy have contributed to a transformation on American campuses that is challenging traditional norms, values, and assumptions across the disciplines in an effort to build communities centered on differences. As a new paradigm for inquiry, feminist scholarship has addressed the relationship between knowledge and its social uses and how patriarchal values have shaped the content and structure of knowledge. Through an in-depth exploration of nine feminists’ worldviews and approaches to teaching and research, this study examined the meaning of transformation for diverse feminists in the setting of a large, urban research institution. Three types of feminism were identified: liberal, critical, and dialogic. Beyond providing rich descriptions of how these different feminists enact a feminist culture, insights about the process of institutional transformation are revealed. The transformative role of internal differentiation and the dialogic process in this feminist community and the significance of an emerging dialogic, feminist discourse have important theoretical implications for understanding how the transformation of an institution is sustained over time.
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Evans, Elizabeth, i Prudence Bussey-Chamberlain. "The problems with feminist nostalgia: Intersectionality and white popular feminism". European Journal of Women's Studies 28, nr 3 (sierpień 2021): 353–68. http://dx.doi.org/10.1177/13505068211032058.
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Contemporary feminisms are ineluctably drawn into comparisons with historic discourses, forms of praxis and tactical repertoires. While this can underscore points of continuity and commonality in ongoing struggles, it can also result in nostalgia for a more unified and purposeful feminist politics. Kate Eichhorn argues that our interest in nostalgia should be to understand feminist temporalities, and in particular the specific context in which we experience such nostalgia. Accordingly, this article takes up the idea that neoliberalism and populism, which have given rise to both neoliberal feminism and femonationalism, have produced a series of contestations regarding the purpose and nature of feminist politics, as expressed by white popular feminism in the United Kingdom. This article examines two dimensions of feminist nostalgia: first, nostalgia for a more radical form of feminist politics – one not co-opted by neoliberal forces, not individualistic and not centred around online activism; and second, a nostalgia for the idea of ‘sisterhood’ – a time before white feminists were called upon to engage with intersectionality or be inclusive of trans-women. We analyse these themes through analysis of white popular feminism produced in the United Kingdom between 2010 and 2020, cautioning against a feminist nostalgia which neglects to engage with the radical politics of intersectionality.
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Madeira, Viviane. "Associativismo, correspondência e periodismo: tecendo uma rede de intelectuais feministas de língua portuguesa/ Associations, Letters and the Periodic Press: Weaving a Network of Portuguese-Speaking Feminist Intellectuals". Revista do Centro de Estudos Portugueses 42, nr 67 (27.10.2022): 161. http://dx.doi.org/10.17851/2359-0076.42.67.161-180.
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Resumo: O presente artigo estuda e descreve algumas das cartas que fazem parte do Espólio Osório de Castro (N12) e do Fundo da Federação Brasileira para o Progresso Feminino (BR RJANRIO Q0) com o intuito de mapear a formação de uma rede intelectual transnacional que conta com a escritora, ativista feminista e professora goesa Maria Ermelinda dos Stuarts Gomes (1889-1937) e a ativista feminista e escritora portuguesa Ana de Castro Osório (1872-1933). A partir da análise das cartas e de sua ação nas associações de que faziam parte, observamos a prevalência de um ideal emancipatório pautado pela missão civilizatória, a que Françoise Vergès (2020) chama de feminismo civilizatório. As estratégias de propagação dessas ideias, proporcionadas pela mobilização de uma rede intelectual de mulheres, culminaram em publicações que superam as barreiras nacionais, já que ambas as autoras publicaram seus textos em periódicos tanto em Portugal, quanto no Brasil e em Goa, na Índia.Palavras-chave: Correspondência; imprensa periódica; feminismo; Brasil; Portugal; Goa.Abstract: This article studies and describes some of the letters that are part of the Espólio Osório de Castro (N12) and the Fundo da Federação Brasileira para o Progresso Feminino (BR RJANRIO Q0) in order to map the formation of a transnational intellectual network. The feminist activist and Goan teacher Maria Ermelinda dos Stuarts Gomes (1889-1937) and the Portuguese feminist activist and writer Ana de Castro Osório (1872-1933) are part of such a network. By analyzing their letters and their action in the feminist associations, we can observe the prevalence of an emancipatory ideal guided by the civilizing mission, which Françoise Vergès (2020) calls civilizing feminism. The strategies they adopted to propagate these ideas were put into action by mobilizing an intellectual network of women and culminated in the authors publishing their texts beyond national borders, which is reflected in their writings in the periodical press from Brazil, Portugal, and Goa, in India.Keywords: Correspondence; Periodical Press; Feminism; Brazil; Portugal; Goa.
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Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’". Feminist Theology 21, nr 2 (17.12.2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
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Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
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Oaks, Laury. "What Are Pro-Life Feminists Doing on Campus?" NWSA Journal 21, nr 1 (marzec 2009): 178–203. http://dx.doi.org/10.1353/ff.2009.a263661.
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This article analyzes pro-life feminist claims with particular attention to how the pro-life feminist movement attempts to shape college students' attitudes about abortion and understandings of feminism. I explore the messages within pro-life feminist literature and Feminists for Life of America's (FFL) College Outreach Program activist strategies since the mid-1990s, focusing on its campus visits and "Question Abortion" poster campaign launched in 2000–01. Pro-life feminism represents a small social movement, yet offers a focus for critical analysis of how pro-life feminists seek to frame abortion politics and contest the scope of feminism as it influences younger women. FFL's campaign defines their anti-abortion ideology as the truly woman-centered, historically feminist position. Pro-life feminists claim to represent best the interests of younger women and feminism, and demonstrate an anti-abortion strategy framed both as a challenge to and an embracing of the contested field of feminism.
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Shi, He. "Study on Feminist Thoughts in Top Girls". Transactions on Social Science, Education and Humanities Research 8 (14.06.2024): 127–29. http://dx.doi.org/10.62051/jgdn8m76.
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The development of western feminist literature is close to the development of western feminist movements and theories. With the aid of the theories of Simone de Beauvoir and Irigaray, the paper intends to explain Top Girls written by Caryl Churchill from the way of feminism. It explores the alienation and oppression of feminists themselves, and points out feminists fall into imitating patriarch pattern unconsciously. It manifests the characteristics of postmodern feminism of feminist literature.
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Kirkpatrick, Jennet. "Introduction: Selling Out? Solidarity and Choice in the American Feminist Movement". Perspectives on Politics 8, nr 1 (marzec 2010): 241–45. http://dx.doi.org/10.1017/s1537592709992829.
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This symposium examines an emergent orientation within the American feminist movement called “choice feminism.” Choice feminists are primarily concerned with increasing the number of choices open to women and with decreasing judgments about the choices that individual women make. Choice feminists are best known for their argument that a woman who leaves the remunerated labor market to care for her children is a feminist in good standing; she makes a feminist decision. While media coverage of choice feminism has been extensive, political scientists have been comparatively quiet. In this symposium, four political scientists analyze and evaluate choice feminism, revealing their disagreement about the validity of the choice feminist position and about the meaning of choice feminism for movement politics, political judgment, and liberal political theory.
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Papcunová, Kristína. "Reflection of women’s attitudes towards feminism and the concept of the private feminism in the Czech Republic = Reflexión de las actitudes de las mujeres hacia el feminismo y el concepto del feminismo privado en la República Checa". FEMERIS: Revista Multidisciplinar de Estudios de Género 3, nr 1 (5.02.2018): 67. http://dx.doi.org/10.20318/femeris.2018.4074.
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Abstract. The main objective of the present study is to understand better how Czech women construct their views on feminism and also the way they form their feminist identification. The article reflects the development and current situation of feminism in the Czech Republic, which is specific for its historically conditioned connotation. Consequently the study presents the analytical results of the qualitative research. By applying the technique of semistructured interviews, the author brings up the questions of how Czech women perceive and understand feminism and how they interpret the current situation of women. One of the main objectives of the empirical part is also to find out whether it is possible to apply Aronson’s typology (2003) of feminism to the situation in the Czech Republic. Due to the specificity of the Czech environment, the author comes to the conclusion that there can be identified four different approaches to feminism. Within this framework, the analysis of interviews led to the identification of several important factors that affect the construction of feminist consciousness among Czech women.Keywords: feminism, feminism in the Czech republic, feminist consciousness, qualitative methodology.Resumen. El objetivo principal del presente estudio es un esfuerzo para comprender mejor cómo las mujeres checas construyen sus puntos de vista sobre el feminismo y también la manera en la que forman su identificación feminista. El artículo refleja el desarrollo y la situación actual del feminismo en la República Checa, que es específico por su connotación históricamente contingente. A continuación el estudio presenta los resultados analíticos de la investigación cualitativa. Al aplicar la técnica de las entrevistas semiestructuradas, la autora plantea preguntas tales como si las mujeres checas perciben y comprenden el feminismo y cómo interpretan su situación actual. Uno de los objetivos principales de la parte empírica es también la averiguación de si es posible aplicar la tipología de Aronson (2003) del feminismo a la situación en la República Checa. Debido a la especificación del ambiente checo, la autora llega a la conclusión de que se pueden identificar cuatro actitudes diferentes hacia el feminismo. En este marco, el análisis de las entrevistas dio lugar a la identificación de varios factores importantes que afectan la construcción de la conciencia feminista entre las mujeres checas.Palabras clave: feminismo, feminismo en la República Checa, conciencia feminista, metodología cualitativa.
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Nurmila, Nina. "The Spread of Muslim Feminist Ideas in Indonesia: Before and After the Digital Era". Al-Jami'ah: Journal of Islamic Studies 59, nr 1 (11.06.2021): 97–126. http://dx.doi.org/10.14421/ajis.2021.591.97-126.
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Internet has changed the way how knowledge is spread. This paper describes the spread of Muslim feminist ideas in Indonesia. It answers the questions of what constitute feminist ideas, how Muslim feminist ideas spread before and after the Digital Era and what challenges and opportunities provided by the internet that hinder and help the spread of these ideas. Muslim feminism has spread in Indonesia since the early 1990s through the translation of the works of non-Indonesian Muslim feminists such as Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer and Amina Wadud. Since 2010, the increasing use of internet among Indonesians has made the spread of Muslim feminist ideas faster. However, it is challenging that conservative groups also mobilized the internet to oppose Muslim feminist ideas. Another challenge is that not all Indonesian Muslims have easy access to the internet and therefore Indonesian Muslim feminists still have to adopt various offline media such as seminars or radio to spread their ideas. [Internet telah mengubah cara penyebaran pengetahuan. Artikel ini akan menjelaskan penyebaran ide-ide feminis Muslim di Indonesia. Artikel ini akan menjawab pertanyaan tentang apa yang dimaksud dengan ide-ide feminis Muslim, bagaimana ide-ide feminis Muslim tersebar sebelum dan sesudah Era Digital dan tantangan serta kesempatan apa yang diberikan oleh internet yang menghalangi dan membantu penyebaran ide-ide ini. Feminis Muslim telah tersebar di Indonesia sejak awal tahun 1990-an melalui penerjemahan karya-karya Muslim feminis yang bukan dari Indonesia seperti Fatima Mernissi, Riffat Hassan, Asghar Ali Engineer dan Amina Wadud. Sejak tahun 2010, meningkatnya penggunaan internet dikalangan orang Indonesia telah membuat penyebaran ide-ide Muslim feminis lebih cepat. Akan tetapi, terdapat tantangan yaitu bahwa kelompok konservatif pun menggunakan internet untuk menentang ide-ide feminis Muslim. Tantangan lainnya adalah bahwa tidak semua Muslim Indonesia memiliki akses yang mudah terhadap internet, oleh karena itu para feminis Muslim Indonesia masih juga harus menggunakan berbagai media di luar jaringan seperti seminar atau radio untuk menyebarkan ide-ide mereka.]
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Stamile, Natalina. "Igualdad, diferencia y teoría feminista = Equality, Difference and Feminist Theory". EUNOMÍA. Revista en Cultura de la Legalidad, nr 18 (1.04.2020): 9. http://dx.doi.org/10.20318/eunomia.2020.5261.
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Resumen: Uno de los principales propósitos de este trabajo es analizar la compatibilidad entre la igualdad y la diferencia, dentro de la teoría feminista. En particular me interesa discutir el argumento desarrollado por algunas teóricas y feministas quienes afirman que la igualdad es compatible con las diferencias en el ámbito jurídico. Se acentuará el análisis a partir de la relación entre las Tecnologías de la Información y la Comunicación (TIC) y la condición de la mujer, buscando verificar si, a raíz de esta relación, ésta última sufre mudanzas considerables. En esta perspectiva, la introducción de la diferencia parece ser indispensable para alcanzar la igualdad y hacerla efectiva. Finalmente, se intentará defender que la contraposición teórica entre el feminismo de la igualdad y el feminismo de la diferencia, podría superarse proponiendo una forma de lectura que intenta conciliar las dos alternativas.Palabras clave: Principio de igualdad, Estado de Derecho, diferencia, teoría feminista, TICs, conocimiento y desarrollo local.Abstract: One of the main aims of this study is to analyze the compatibility between equality and difference in feminist theory. In particular, I am interested in discussing the argument of some theorists and feminists who affirm that equality and difference are compatible in the legal field. My analysis will focus on the relationship between Information and Communication Technologies (ICT) and the condition of women, verifying if, as a result of this relation, women suffer considerable changes. In this context, the introduction of difference seems to be indispensable to achieve equality and its effectiveness. I conclude that the juxtaposition of feminism of equality and feminism of difference could be overcome, and a form of lecture that tries to conciliate the two alternatives may be proposed.Keywords: Equality principle, Rule of law, difference, feminist theory, ITC.
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Ekelund, Robin. "Young Feminist Men Finding their Way". Culture Unbound 12, nr 3 (2.02.2021): 506–26. http://dx.doi.org/10.3384/cu.v12i3.3241.
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Men and feminism is a contentious topic. In theoretical discussions as well as in previous studies, men and feminism have been described as an oxymoron, that being a man and a feminist is a border land position and that it entails experiences of so-called gender vertigo or gender limbo. Still, there are men who identify themselves as feminists and engage in feminist settings, parties and organizations. In this article, I aim to explore how masculinity is constructed and shaped within feminism. The article is based on qualitative interviews with nine young feminist men in Sweden. Using Sara Ahmed’s queer phenomenology and the concepts of disorientation and reorientation, I analyse how the interviewees experience themselves as men and feminists and how they navigate within their feminist settings. The analysis illustrates that in contrast to previous research, the interviewees articulate an assuredness in their position as men and feminists. However, being a man and a feminist is still a somewhat disorienting position that promotes reflexive journeys through which the interviewees seek to elaborate a sensitive, perceptive and “softer” masculinity. Feminism can be seen as a way of doing masculinity, and the ways in which the interviewees (re)orient themselves in their feminist settings can be understood as processes of masculinity construction. These reorientations position the interviewees in the background of their feminist settings, where they carry out what I call political housekeeping and men-feminism. From this position, they also adopt a perspective of a theoretical as well as temporal distance and articulate themselves as actors in the history of feminism. Thus, the article highlights that feminist men can seek out a masculinity that is positioned in the background yet still experience themselves as subjects in the feminist struggle.
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Salsabila, Riskina. "FRIKSI PEMIKIRAN GERAKAN KESETARAAN GENDER (FEMINISME): PRO DAN KONTRA". TASHWIR 11, nr 1 (30.06.2023): 45–54. http://dx.doi.org/10.18592/jt.v11i1.9718.
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Abstract: Feminism is a thought movement that was born and developed in the West. Over time, feminism developed simultaneously in various parts of the world and began to be adopted in various countries. This movement demands gender equality, equal rights and justice for women. The development of the idea of feminism gave rise to various responses among the public. Many of them are pro with the idea of feminism, but not a few of them are against this idea. This study aims to find out the background of the differences in views between the two opinions (pros and cons), and to analyze why there is a clash in viewing the feminist movement between the two opinions. This research method uses library research, using a comparative or comparative approach. Based on the results of the research, it can be concluded that the differences of opinion between the two opinions (pros and cons) towards the feminist movement are based on historical backgrounds and different thoughts. Pro-feminists think that the gender equality movement needs to be carried out, this is motivated by the dark history of the patriarchal system in the West so they want justice. Therefore, the logic of their thinking also wants equality. Meanwhile, the counter-feminists, who in general come from Conservative Muslims, think that from the point of view of Islamic history, Islamic law really protects and safeguards women's rights. Moreover, the narrative conveyed by the feminist movement is contrary to the teachings of Islam, because it allows women to act freely and even secularly. Conservative Muslims think not only using logic, but standards of action related to right and wrong referring to religious teachings.Keywords: Feminism, Friction, Pros, Cons.Abstrak: Feminisme merupakan sebuah gerakan pemikiran yang lahir dan berkembang di Barat. Seiring berjalannya waktu feminisme berkembang secara bersamaan diberbagai penjuru dunia dan mulai diadopsi diberbagai negara. Gerakan ini menuntut kesetaraan gender, persamaan hak dan keadilan bagi perempuan. Bekembangnya ide feminisme melahirkan berbagai respon dikalangan masyarakat. Banyak diantara mereka yang pro dengan ide feminisme, namun tidak sedikit diantara mereka yang kontra dengan ide ini. Penelitian ini bertujuan untuk mengetahui latar belakang perbedaan pandangan antara dua opini (pro dan kontra), serta untuk menganalisa mengapa terjadi benturan dalam melihat gerakan feminisme diantara kedua opini tersebut. Metode penelitian ini menggunakan penelitian library research, dengan menggunakan pendekatan komparatif atau perbandingan. Berdasarkan hasil penelitian dapat diambil kesimpulan bahwasannya perbedaan pendapat antara kedua opini (pro dan kontra) terhadap gerakan feminisme didasari oleh latar belakang sejarah dan pemikiran yang berbeda. Kalangan pro feminis menganggap bahwa gerakan kesetaraan gender perlu dilakukan, hal ini dilatarbelakangi oleh sejarah kelam sistem patriarki di Barat sehingga mereka menginginkan keadilan. Oleh karena itu, logika pemikiran mereka pun menginginkan kesetaraan. Sedangkan kalangan kontra feminis yang secara garis besar berasal dari kalangan Islam Konservatif menganggap bahwasannya dalam kacamata sejarah Islam, syariat Islam sangat melindungi dan menjaga hak-hak perempuan. Terlebih narasi yang disampaikan oleh gerakan feminisme bertolak belakang dengan ajaran agama Islam, karena membiarkan perempuan berlaku bebas bahkan sekuler. Kalangan Islam konservatif berfikir tidak hanya memakai logika, namun standar perbuatan yang berkaitan dengan benar dan salah mengacu pada ajaran agama.Kata kunci: Feminisme, Friksi, Pro, Kontra
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Dabrowski, Irene. "LIBERATING THE “DEVIANT” FEMINIST IMAGE THROUGH EDUCATION". Social Behavior and Personality: an international journal 13, nr 1 (1.01.1985): 73–81. http://dx.doi.org/10.2224/sbp.1985.13.1.73.
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A study was conducted testing the following hypothesis: Feminists are labeled as deviant or nondeviant depending on the audience's exposure to feminist education. Specifically tested was the assumption that there is a relationship between attitudes toward feminists and exposure to university courses on feminism. A questionnaire, measuring attitudes in retrospect, over a two-year time span, was administered to 99 students at a metropolitan mid-western university. Based on accessibility, four student groups were selectively chosen and then tested with the major variable under consideration, i.e., exposure (or lack of it) to consciousness-raising courses related to feminism. The results of t-test analysis indicate that the attitudes of students exposed to feminist courses changed in a more positive direction. The students not exposed to feminist courses already held positive feminist attitudes, although of a lesser degree. Thus, the labeling of feminist behavior as deviant or nondeviant did not solely depend on the audience's exposure to feminist education. However, there was a positive relationship between attitudes toward feminist behavior and exposure to university courses on feminism.
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Lozano Lerma, Betty Ruth. "El feminismo no puede ser uno porque las mujeres somos diversas. Aportes a un feminismo negro decolonial desde la experiencia de las mujeres negras del Pacífico colombiano." La Manzana de la Discordia 5, nr 2 (17.03.2016): 7. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v5i2.1516.
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Resumen: El siguiente artículo expone el feminismonacido en Europa y Norteamérica como elaboracionesdiscursivas coloniales que definieron lo que era ser mujery feminista, y cómo las categorías género y patriarcadoestablecieron lo que era la subordinación de la mujer ytambién las posibilidades de su emancipación. Son discursoscoloniales en el sentido en que han construido alas mujeres del tercer mundo, o del sur global, como un“otro”. El caso específico examinado en el presente artículocuestiona la construcción feminista euro-usa-céntricahecha sobre las mujeres y las feministas afrodescendientes,y cómo ellas bajo diversos procesos de resignificación delas categorías de análisis propuestas por el feminismo,como género y patriarcado, se afirman como mujeres negrasdiversas que construyen propuestas subversoras delorden social que las oprime de diferentes formas en razónde su condición racializada, de pobreza y de mujeres sinnecesidad de acudir a las categorías centrales del feminismo.Sin embargo, se sostiene que las mujeres negraspertenecientes a comunidades étnicas elaboran un nuevotipo de feminismo el cual se construye relacionado con lasacciones colectivas de su comunidad en la exigibilidad desus derechos. Finalmente se evidencia como las mujeresnegras/afrocolombianas construyen desde el legado desus ancestras cimarronas y palenqueras un feminismo otroque cuestiona los planteamientos universalistas del feminismoeurocéntrico y andinócéntrico, transformándolo yenriqueciéndolo.Palabras clave: género, feminismo, raza, patriarcado,discurso, poder, afrodescendientes, resistencia, descolonialidad.Feminism Cannot Be Single Because Women Are Diverse. Contributions to a Decolonial Black Feminism Stemming from the Experience of Black Women of the Colombian PacificAbstract: This article asserts that feminisms bornin Europe and North America are colonial discursiveelaborations that defined what it was to be a woman anda feminist, and that the categories of gender and patriarchyestablished what the subordination of women wasand also the possibilities for their emancipation. They’recolonial discourses in the sense that they have construedwomen of the third world, or of the global south, like an“other”. The specific case examined in this article questionthe euro-USA-centric feminist construction made aboutwomen and afro- descended feminist, and how they underseveral processes of resignification of the categories ofanalysis proposed by feminism, such as gender and patriarchy,assert themselves as diverse black women that buildproposals subverting the social order that oppresses them,without the need to recur to the central categories of feminism.However, women belonging to ethnic communitieselaborate a new type of feminism which is constructed inrelation to the community’s collective actions in demandingtheir rights. Finally, black of afro-Colombian women buildan alternate feminism based on the legacy of their maroonor runaway slave ancestors, questioning the universalistpositions of the Eurocentric and Andean-centric feminism,transforming it and enriching it.Key Words: gender, feminism, race, patriarchy, discourse,power, Afro-descendants, resistance, decoloniality.
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Dahlerup, Drude. "Ambivalenser och strategiska val. Om problem kring begreppen särart och jämlikhet i kvinnorörelsen och i feministisk teori". Tidskrift för genusvetenskap 22, nr 1 (16.06.2022): 17–40. http://dx.doi.org/10.55870/tgv.v22i1.4318.
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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.
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., Preeti. "'Dalit Feminist Theory: A Reader'". CASTE / A Global Journal on Social Exclusion 4, nr 1 (15.05.2023): 167–71. http://dx.doi.org/10.26812/caste.v4i1.468.
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This reader is a compilation of eighteen essays written by academics, feminists and scholar-activists from a Dalit Feminist Perspective. The editors Sunaina Arya and Aakash Singh Rathore, introduces the book by theorizing Dalit feminism underpinning its ontology and epistemology. Critiquing the academic discourse of feminism which predominantly questions gender inequality on a single axis as a fight against patriarchy, Arya and Rathore pose the important question, ‘Why Dalit Feminist Theory?’. Although the dialogue on Dalit Feminist standpoints started during the 1990s, the core of the book lies in attempting to legitimize Dalit Feminist Theory due to the ubiquity of caste question in Indian society, which cannot be overlooked in any circumstances. Thus, the book revisits the Indian Feminist discourse for feminists to critique the gatekeeping that ‘upper caste’ privileged feminists did to represent the issues of all women by homogenizing the category of a woman based on a few percentages of upper caste women leaving out Dalit, Bahujan, Adivasi and minority women who forms a much larger percentage in comparison. The book is an important read due to its critical engagement and initiation of a dialogue with Indian feminists to argue the need for Dalit Feminist Theory in reshaping Indian feminist discourse.
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Wendling, Karen. "A Classification of Feminist Theories". Les ateliers de l'éthique 3, nr 2 (12.04.2018): 8–22. http://dx.doi.org/10.7202/1044593ar.
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In this paper I criticize Alison Jaggar’s descriptions of feminist political theories. I propose an alternative classification of feminist theories that I think more accurately reflects the multiplication of feminist theories and philosophies. There are two main categories, “street theory” and academic theories, each with two sub-divisions, political spectrum and “differences” under street theory, and directly and indirectly political analyses under academic theories. My view explains why there are no radical feminists outside of North America and why there are so few socialist feminists inside North America. I argue, controversially, that radical feminism is a radical version of liberalism. I argue that “difference” feminist theories – theory by and about feminists of colour, queer feminists, feminists with disabilities and so on – belong in a separate sub-category of street theory, because they’ve had profound effects on feminist activism not tracked by traditional left-to-right classifications. Finally, I argue that, while academic feminist theories such as feminist existentialism or feminist sociological theory are generally unconnected to movement activism, they provide important feminist insights that may become important to activists later. I conclude by showing the advantages of my classification over Jaggar’s views.
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Tuana, Nancy. "The Radical Future of Feminist Empiricism". Hypatia 7, nr 1 (1992): 100–114. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00700.x.
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I argue that Nelson's feminist transformation of empiricism provides the basis of a dialogue across three currently competing feminist epistemologies: feminist empiricism, feminist standpoint theories, and postmodern feminism, a dialogue that will result in a dissolution of the apparent tensions between these epistemologies and provide an epistemology with the openness and fluidity needed to embrace the concerns of feminists.
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Pandey, Renu. "Locating Savitribai Phule’s Feminism in the Trajectory of Global Feminist Thought". Indian Historical Review 46, nr 1 (czerwiec 2019): 86–105. http://dx.doi.org/10.1177/0376983619856480.
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Initially, the feminist thought was based on Humanist approach, that is, the sameness or essentialist approach of feminism. But recently, gender and feminism have evolved as complicated terms and gender identification as a complicated phenomenon. This is due to the identification of multiple intersectionalities around gender, gender relations and power hierarchies. There are intersections based on age, caste, class, abilities, ethnicity, race, sexuality and other societal divisions. Apart from these societal intersections, intersection can also be sought in the theory of feminism like historical materialist feminisms, postcolonial and anti-racist feminisms, liberal feminism, radical feminisms, sexual difference feminisms, postmodern feminisms, queer feminisms, cyber feminisms, post-human feminisms and most recent choice feminisms and so on. Furthermore, In India, there have been assertions for Dalit/Dalit bahujan/ abrahmini/ Phule-Ambedkarite feminisms. Gender theorists have evolved different approaches to study gender. In addition to the distinction between a biosocial and a strong social constructionist approach, distinctions have been made between essentialist and constructionist approaches. The above theories and approaches present differential understandings of intersections between discourse, embodiment and materiality, and sex and gender. The present article will endeavour to bring out the salient points in the feminist ideology of Savitribai Phule as a crusader for gender justice and will try to locate her feminist ideology in the overall trajectory of global feminist thought. The article suggests that Savitibai’s feminism shows characteristics of all the three waves of feminism.
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Norman, Ishmael D., i Blandina M. Awiah-Norman. "Feminist identity crisis in Africa". International Journal of Arts and Humanities 5, nr 1 (19.06.2024): 216–26. http://dx.doi.org/10.25082/ijah.2024.01.003.
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Feminist movement in Africa lacks capable guardians to steer the development of feminine identity or theory, and to operationalize the feminist agenda. The apparent lack of a national or continental feminist theory has not helped to elevate the status of the majority of women beyond the patriarchal controls, particularly in the rural and peri-urban communities, despite improved social modernization. Africa’s feminist crisis involves the lack of leadership, ideological vacuity, absence of structure or movement, and the non-application of cultural; political; class; religious and tribal identities in developing feminist theory. In search of capable feminist guardians, the tendency of feminist groups is to co-opt self-actualized African women into feminism with or without their consent, and without regard to the accidental coincidence of those personalities’ narratives with feminist epistemology. Feminism in Africa is in search of relevance within the public space. This paper interrogates these issues and uses the narrative of several self-actualized women in Africa, who have, apparently, been co-opted into feminism as a result, to discuss aspects of the crisis and the delimiting public policy and legislation against, perhaps, the development of feminine identity.
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Lozano, Betty Ruth, i Daniela Paredes Grijalva. "Feminism Cannot be Single Because Women are Diverse: Contributions to a Decolonial Black Feminism Stemming from the Experience of Black Women of the Colombian Pacific". Hypatia 37, nr 3 (2022): 523–43. http://dx.doi.org/10.1017/hyp.2022.35.
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AbstractThis article asserts that European and North American feminisms are colonial discursive elaborations that defined what it was to be a woman and a feminist. The categories of gender and patriarchy established both what the subordination of women was as well as the possibilities for their emancipation. They're colonial discourses in the sense that they have construed women of the third world, or of the global South, as “other.” The specific case examined in this article questions the Euro-US-centric feminist construction of women and Afro-descendant feminists. In resignifying the categories of analysis proposed by feminism, such as gender and patriarchy, Afro-descendant feminists assert themselves as diverse Black women who build proposals subverting the social order that oppresses them, without needing to resort to feminism's central categories. Women belonging to ethnic communities elaborate a new type of feminism constructed in relation to the community's collective actions in vindicating their rights. Finally, Black or Afro-Colombian women, based on the legacy of their maroon or runaway slave ancestors, construct feminism otherwise, challenging universalist claims by Eurocentric and Andean-centric feminism, transforming and enriching it.
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Ackerly, Brooke A. "“How Does Change Happen?” Deliberation and Difficulty". Hypatia 22, nr 4 (2007): 46–63. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01319.x.
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Theoretically, feminists ought to be the best deliberative democrats. However, political commitments (which this author shares) to inclusiveness on issues of reproductive health and gay and lesbian rights, for example, create a boundary within feminism between those committed to the “feminist consensus” on these issues and women activists who share some feminist commitments, but not all. This article offers theoretically and empirically informed suggestions for how feminists can foster inclusive deliberation within feminist spaces.
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WILCOX, CLYDE. "The Causes and Consequences of Feminist Consciousness among Western European Women". Comparative Political Studies 23, nr 4 (styczeń 1991): 519–45. http://dx.doi.org/10.1177/0010414091023004005.
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Using data from the 1983 Euro-Barometer survey, this article examines the extent, determinants, and consequences of feminist consciousness among Western European women. The results indicate a surprising degree of feminist consciousness in Western Europe, with more than a third of women classified as feminists. The extent of feminism varies across countries, with nearly half of women in France and Italy but only a quarter of women in Britain classified as feminists. Age, education, religiosity, and ideology are the strongest predictors of feminism, although there is meaningful cross-national variation in the determinants of feminism. Finally, feminist consciousness is associated with more liberal positions on most political issues, particularly those that involve sympathy for the disadvantaged, and with the willingness to consider supporting a leftist party.
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Ferreira, Nathalia Bezerra da Silva, i Verônica Maria de Araújo Pontes. "FEMINISMOS: CAMINHOS PERCORRIDOS E TENDÊNCIAS CONTEMPORÂNEAS". Revista Expressão Católica 6, nr 2 (1.08.2018): 47. http://dx.doi.org/10.25190/rec.v6i2.2110.
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O movimento feminista possui dentro de sua história uma série de vertentes que colaboram para o fortalecimento e ampliação de pautas de lutas. Na medida em que cresce, o movimento amplia suas pautas de discussões incluindo novas temáticas que precisam ser debatidas, novas dificuldades a serem superadas. Dessa forma, o presente trabalho tem por objetivo discutir sobre aspectos históricos e teóricos do feminismo. Realizamos uma leitura de três teóricas: Beauvoir, Friedan e Hooks, contextualizando-a com as realidades sociais e políticas do período. No decorrer do trabalho apontamos para o fato de não haver um único feminismo. O feminismo, portanto, é tão plural quanto as mulheres que levantam essa bandeira e está em constante atividade. Para tanto, pautamos nosso trabalho nas propostas de Friedan em A Mistica Feminina (1971), em Feminist theory from margin to center (1984) e Feminism is for everybody: passionate politics (2000), de Hooks) numa tentativa de compreender uma parcela da conjuntura do feminismo.
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Bermúdez, Norma Lucía. "Mujeres de Cali en travesía colectiva por tres mundos: Educación popular, feminismos y noviolencia para expandir el presente, la memoria y nutrir la vida". La Manzana de la Discordia 7, nr 1 (18.03.2016): 91. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v7i1.1576.
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Resumen: El presente artículo contiene un análisis dela Escuela Política de Mujeres Pazíficas1, un escenariode educación popular feminista y no-violento que desdeel año 2001, viene construyendo referentes para elpensamiento y la acción colectiva de las mujeres en uncontexto de resistencias a la guerra, las desigualdades yel olvido.Palabras clave: feminismo, mujeres, noviolencia,educación popular, guerraWomen in Cali Collectively Traversing Three Worlds:Popular Education, Feminisms, and Non- Violence,in Order to Expand the Present and Memory and toNourish LifeAbstract: This article analyzes the School of Politicsfor Pacific Women, a scenario of feminist, non-violentpopular education that since 2001 has been buildingreferents for thought and collective action for women ina context of resisting war, inequalities and oblivion.Key words: feminism, women, non-violence, populareducation, war
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Jay Friedman, Elisabeth, i Ana Laura Rodríguez Gustá. "Genealogía híbrida de las activistas jóvenes en Argentina: “Muchas disidencias y muchos feminismos”". European Review of Latin American and Caribbean Studies, nr 117 (24.05.2024): 63–80. http://dx.doi.org/10.32992/erlacs.11078.
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Abstract: The hybrid genealogy of young women activists in Argentina: “Many dissidences and many feminisms” Feminist mobilizations have intensified in Latin America thanks to the incorporation of a significant youth contingent. These new activists bring with them transformations in social movements’ strategies and frameworks of understanding. Taking the Argentine case as the context, in this article we focus on a fundamental dimension of young women’s feminist imagination: who they consider influential movement figures. Based on a qualitative study, we reconstruct a feminist genealogy from the perspective of a new generation of activists. Their movement genealogy, according to our findings, combines figures from diverse trajectories of struggle and sites of activism, with heterogeneous positions regarding feminism. Furthermore, in this genealogy, the young women themselves play a central role. Resumen La movilización feminista se ha intensificado en América Latina gracias a la incorporación de un importante contingente juvenil. Estas nuevas activistas traen consigo transformaciones en los marcos de sentido y en las estrategias de los movimientos sociales. Tomando Argentina como contexto de estudio, este artículo aborda una dimensión fundamental del imaginario feminista de las jóvenes: a quién consideran antecesoras en la construcción del movimiento e inspiradoras para su propias biografías feministas. Mediante un estudio cualitativo, se muestra que las nuevas generaciones reconstruyen una genealogía híbrida que combina figuras prove-nientes de diversas trayectorias de lucha y sitios de activismo, con posiciones heterogéneas respecto del feminismo. Además, en esta genealogía, las propias jóvenes se colocan en un papel protagónico y no como meras herederas de espacios construidos por predecesoras.
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Kim, Crystal, i Jessica Ringrose. "“Stumbling Upon Feminism”". Girlhood Studies 11, nr 2 (1.06.2018): 46–62. http://dx.doi.org/10.3167/ghs.2018.110205.
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In this article, we discuss a case study of a feminist society in a girls’ secondary school in England, highlighting how teenage girls use social media to combat sexism. Considering the recent growth of feminist societies in UK schools, there is still a lack of research documenting how young feminists use social media’s feminist content and connections. Addressing this gap, we draw on interviews and social media analyses to examine how girls navigate feminisms online and in school. Despite their multifaceted use of social media, the girls in our research undervalued digital feminism as valid or valued, in large part because of dismissive teacher and peer responses. We conclude by suggesting that schools need to cultivate social media as a legitimate pedagogical space by developing informed adult support for youth engagement with social justice-oriented online content.
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Spahic-Siljak, Zilka. "Religious feminism periphery within the semi-periphery in the Balkans". Sociologija 60, nr 1 (2018): 363–75. http://dx.doi.org/10.2298/soc1801363s.
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In the period of post-war transition, knowledge production on gender and feminism remained the focus of individual scholars and activists who had a difficult time attempting to integrate it into the educational system, with the exception of a few gender and women studies programs that were largely supported by international donors. Believing that knowledge should inform activism and that in return, activism can provide feedback on knowledge impact and relevance, the entire course of my scholarly and activist work was about bridging the gap between academia and civil society organizations, but also about bridging the secular- religious divide in the Balkans region. I argue that feminist knowledge production in the Balkans semi-periphery is artificially divided between secular and religious feminist circles. Just as feminists from the center marginalize feminists in the Balkans with neocolonial approaches and cultural hegemony, secular feminists in the semi-periphery ignore religious feminism with similar fashion. Multiple exclusion made religious feminist knowledge production invisible and unrecognized in academia and women?s activism. Only in rare cases did secular feminists ally themselves with religious feminists and showed sensibility and the need to involve them equally with their own arguments in feminist knowledge production, because many believed religion to be one of the main causes of gender discrimination and irreconcilable with feminist agendas. Many religious feminists, however, were standing shoulder to shoulder with secular feminists in their struggle for gender equality.
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Zhu, Chen. "MCROBBIE'S THEORY OF POST-FEMINIST DISARTICULATION AND THE PRECARIOUSNESS IN CHINESE CONTEMPORARY SOCIETY". International Journal of Education Humanities and Social Science 05, nr 06 (2022): 89–100. http://dx.doi.org/10.54922/ijehss.2022.0459.
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This paper analyzes the theoretical transferring of post-feminism and the concept of “disarticulation” from western feminism discourses to the Chinese contemporary media landscape. By introducing the connotation of post-feminism and its disarticulated precarious consequence to the feminism agenda, the paper argues that Chinese native feminism discourses represented the precariousness of post-feminism in the way which de-politicized, decentralized and self-governed individualization has dominated the narratives of feminists. The paper proposes that there is a new Chinese feminist ecology widely growing on media platforms with the characteristics of stigmatization of feminists, breaking down the unity of all feminist groups as well as women as a whole by labeling and gazing upon them, and further disarticulated feminist groups from the primary activism agenda and political alliance. The paper warned that due to the peculiarity of Chinese politics, namely, the long absence of official recognition of feminism and authoritative oppression of it, the precarious consequence of disarticulation pervades contemporary Chinese media landscapes by saturating the online feminism discourses and interrupts its developmental courses.
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Bennett, Sarah Louise. "The Commodification of Feminism — A Critical Analysis of Neoliberal Feminist Discourse". Studies in Social Science & Humanities 3, nr 5 (maj 2024): 47–57. http://dx.doi.org/10.56397/sssh.2024.05.04.
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This paper critically examines the commodification of feminism within the framework of neoliberal feminism, a discourse that has gained significant traction in recent years. Neoliberal feminism emphasizes individual empowerment, personal success, and market-driven solutions to gender inequality. While this approach has succeeded in making feminist ideas more mainstream and accessible, it also poses substantial challenges by overlooking systemic and structural barriers that many women face. This paper explores the historical emergence of neoliberal feminism, its key characteristics, and the role of media and corporations in promoting commodified feminist ideals. It further analyzes the positive and negative impacts of neoliberal feminism on broader feminist movements, highlighting the shift from collective action to individual empowerment. Through critical perspectives from radical, intersectional, and socialist feminists, this paper underscores the limitations of neoliberal feminism and calls for a renewed focus on collective action, intersectionality, and systemic change to achieve true gender equality. By resisting the commodification of feminist ideals and advocating for more inclusive strategies, the feminist movement can better address the root causes of gender inequality in a neoliberal context.
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Lamus Canavate, Doris. "De la subversión a la inclusión: mi contribución al "silencio roto"". La Manzana de la Discordia 6, nr 1 (17.03.2016): 47. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v6i1.1508.
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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.
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Wiberg Pedersen, Else Marie. "Contradictions, Contextuality, and Conceptuality: Why Is It that Luther Is Not a Feminist?" Religions 11, nr 2 (10.02.2020): 81. http://dx.doi.org/10.3390/rel11020081.
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It is the aim of this article to constructively discuss some of the feminist critique that has been raised against the sixteenth century reformer, Martin Luther, and concomitantly to demonstrate the complexity, and primarily liberal aspects, of his view of women. At its outset, the article points to the fact that there are many different types of feminism, the biggest difference existing between constructivist and essentialist feminisms. Having placed myself as a constructivist feminist with a prophetic-liberating perspective, I ponder how feminism as an -ism can again earn the respect it seems to have lost in the wider academia. I suggest that feminists nuance their use of strong concepts when assessing historical texts, viewing the assessed texts against the backdrop of their historical context, and that feminists stop romanticizing the Middle Ages as a golden age for women. In this vein, I point to the problem that many feminists make unsubstantiated and counterfactual statements based on co-readings of different strands of Protestantism, and that they often uncritically repeat these statements. I problematize, first, the psycho-historian Lyndal Roper’s claim that Luther should have held some of the most misogynist formulations known, which is absurd against the backdrop of the misogyny found in the centuries before Luther, especially in medieval texts by the Dominicans /the Scholastics. Second, the claims of feminist theologian Rosemary R. Ruether’s that Luther, like Calvin, worsened the status of women, which are counterfactual.
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Rago, Margareth. "Feminizar é preciso, ou Por uma cultura filógina". La Manzana de la Discordia 2, nr 1 (10.03.2016): 7. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v2i1.1411.
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Resumo: Este texto traz algumas reflexões sobre olugar do feminino em nossa cultura, tomando como pontode partida a recorrente estigmatização da feminista comofrustrada, assexuada e mal-amada. Pergunta pelasreações misóginas que a luta pela emancipação dasmulheres tem provocado ao longo de sua história esugere alternativamente a possibilidade da construçãode uma cultura filógina.Palavras-chaves: feminismo, poder, discursomédico, sexualidade, filogenia.Resumen: Este texto trae algunas reflexiones sobreel lugar de lo femenino en nuestra cultura, tomandocomo punto de partida la recurrente estigmatización dela feminista como frustrada, asexuada y mal amada.Cuestiona las reacciones misóginas que la lucha por laemancipación de las mujeres ha provocado al largo desu historia y sugiere alternativamente la posibilidad dela construcción de una cultura filógina.Palabras Clave: feminismo, poder, discurso médico,sexualidad, filogenia.Abstract: This paper brings some reflections about theplace of the femenine in our culture, starting out from therecurrent stigmatization of the feminist as frustrated,asexual, and unloved. It questions misogynist reactionsencountered by the struggle for the emancipation of womenthroughout history, and suggests as an alternative thepossibility of constructing a philogynist culture.Key Words: feminism, power, medical discourse,sexuality, philogyny.
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Boehm, Beth A. "Feminist Histories: Theory Meets Practice". Hypatia 7, nr 2 (1992): 202–14. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00894.x.
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Fox-Genovese, Kaminer, and Riley all write the history of feminism as a history of conflict between feminists who desire to deny difference in favor of equality and those who desire to celebrate difference. And they all ask what this contradiction lying at the heart of feminist theory implies for the practice of feminist politics. These works reveal the need for feminists who engage this debate to be self’-Conscious in their formulations.
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Harnois, Catherine. "Re-presenting Feminisms: Past, Present, and Future". NWSA Journal 20, nr 1 (marzec 2008): 120–45. http://dx.doi.org/10.1353/ff.2008.a236183.
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In this article I investigate what are thought to be generational differences within contemporary American feminism. I identify three dominant approaches to understanding “third wave” feminism: cohort-based, age-based, and theory-based, and then analyze empirical data to discern the extent of difference within and across “waves” of American feminism, using each of these approaches. Drawing from a combination of qualitative and quantitative data, I argue that third wave feminism might be better understood as an identity, rather than a distinct theoretical perspective, age group, or cohort. My findings suggest that feminists of all ages share many important aspects of their gender and political ideologies. Moreover, my analysis of “third wave” feminist texts and those “second wave” texts that directly speak to generational differences reveals that, in many cases, feminist scholarship itself reproduces the very differences it aims to understand. To the extent that feminist scholarship has failed to question adequately dominant portrayals of “other” feminist generations, and has failed to recognize the diversity of people and perspectives within all feminist generations, feminist scholarship has, in effect, reified distinct, static waves of feminism.
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Nugraha, Dipa, i Suyitno Suyitno. "Pendekatan Sastra Bandingan Feminis Atas Variasi Gubah Ulang Agni Pariksha Sita dalam Tiga Sajak Indonesia". ATAVISME 23, nr 1 (30.06.2020): 62–74. http://dx.doi.org/10.24257/atavisme.v23i1.628.62-74.
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Babak Agni Pariksha (percobaan api atas Sita) di dalam kisah Ramayana telah menginspirasi banyak sastrawan Indonesia di dalam menghasilkan karya-karya sastra. Selama ini kajian mengenai karya yang terinspirasi oleh Agni Pariksha sudah banyak dilakukan, tetapi belum ada yang menggunakan pendekatan sastra bandingan feminis. Di samping itu, masih terdapat keraguan mengenai keterlibatan laki-laki di dalam feminisme dan/atau kritik terhadap sistem patriarki. Penelitian ini menggunakan pendekatan sastra bandingan feminis terhadap tiga sajak: Asmaradana karya Subagio Sastrowardoyo, Sita Sihir karya Sapardi Djoko Damono, dan Sepucuk Surat Sita Sebelum Labuh Pati karya Soni Farid Maulana. Pembacaan cermat dan analisis isi dilakukan atas ketiga sajak untuk menyibak makna laten bernuansa feminisme sembari dibandingkan dengan kisah asli Ramayana. Penelitian ini menghasilkan temuan bahwa ketiga sajak mengkritik representasi ideal dari konstruksi relasi gender heteroseksual di dalam sistem patriarki yang terbangun dari kisah Ramayana. Temuan ini memberikan bukti bahwa laki-laki pun dapat mengajukan kritik terhadap sistem patriarki dari posisi mereka sebagai laki-laki dan sekaligus mengartikulasikan pandangan mereka yang koheren dengan gerakan feminisme[A Comparative Feminist Approach on the Variety of Re-writing Sitas Agni Pariksha in Three Indonesian Poems] Agni Pariksha (Sitas Fire Ordeal) in Ramayana has inspired many Indonesian writers. Previous studies on the writings inspired by Agni Pariksha in Indonesian literature have never used feminist comparative literature approach. Moreover, there have been doubts on the involvement of men in feminism and/or in criticizing patriarchy. This study used feminist comparative literature approach on three Indonesian poems: Asmaradana by Subagio Sastrowardoyo, Sita Sihir by Sapardi Djoko Damono, and Sepucuk Surat Sita Sebelum Labuh Pati by Soni Farid Maulana. These poems were close read and analyzed using content analysis to reveal their potential profeminism messages whilst also compared to the story of Ramayana. This study found that the three poems criticize the ideal representation of heterosexual gender relation construction in the patriarchal system based on the story of Ramayana. The findings suggest that men are able to give criticism towards the patriarchal system from their subject position as men while at the same time also articulate their pro-feminism stance.Keywords: Agni Pariksha; feminist comparative literature; existentialist feminism; subject question;subject in situation
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Schnittker, Jason, Jeremy Freese i Brian Powell. "Who are Feminists and what do they Believe? The Role of Generations". American Sociological Review 68, nr 4 (sierpień 2003): 607–22. http://dx.doi.org/10.1177/000312240306800406.
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Using the 1996 General Social Survey, the antecedents of feminist self-identification and their link to gender-related social attitudes are explored. Although most sociodemographic variables show either no relationship or a weak relationship with feminist self-identification, there are strong differences across cohorts. Males and females who were young adults during the “second wave “ of feminism (birth years 1936 to 1955) are more likely to identify as feminists than are those younger or older. In addition, the link between feminist self-identification and some social attitudes is cohort specific: Seemingly profeminist positions distinguish self-identified feminists from nonfeminists only among members of the “second-wave” generation. These results reinforce the importance of political generation and suggest increasing heterogeneity in public conceptions of feminism.
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Subekti, Mega, Aquarini Priyatna i Yati Aksa. "PERSPEKTIF FEMINIS AFRIKA DALAM NOVEL RIWAN OU LE CHEMIN DU SABLE KARYA KEN BUGUL (THE AFRICAN FEMINIST PERSPECTIVE IN THE NOVEL RIWAN CHEMIN OU LE DU SABLE BY KEN BUGUL)". METASASTRA: Jurnal Penelitian Sastra 6, nr 2 (14.03.2016): 91. http://dx.doi.org/10.26610/metasastra.2013.v6i2.91-102.
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Penelitian ini ditujukan untuk mendeskripsikan bagaimana perspektif feminis Afrika ditampilkan dalam karya autobiografis Ken Bugul yang berjudul Riwan ou Le Chemin du Sable (1999). Dalam karya itu, perspektif feminis ditampilkan melalui kacamata narator sebagai perempuan Senegal ketika dihadapkan pada persoalan poligami. Analisis menggunakan teori feminisme yang kontekstual dengan isu yang dihadapi perempuan di Senegal, terutama yang dipaparkan oleh Hashim dan D’Almeida serta pendekatan naratologi autobiografis. Saya berargumentasi bahwa perspektif feminisme dalam karya Bugul itu adalah konsep famillisme yang merujuk pada penyuaraan rasa solidaritas antarperempuan Senegal dan keterlibatan aktif laki-laki demi terciptanya keberlangsungan dan kesejahteraan sebuah keluarga.Abstract:The present research aims at describing how African feminist perspectives features in Ken Bugul’s autobiographical work entitling Riwan ou Le Chemin du Sable (1999). In the paper, the feminist perspective is shown through the eyes of the narrator as Senegalese women when faced with the question of polygamy. The analysis uses the theory of feminism that contextual issues faced by women in Senegal, mainly presented by Hashim and D’Almeida and by applying the approach of autobiographical approach narrathology. I argue that the feminism perspective in the Bugul’s works is a familliasm concept that refers to the voicing solidarity among Senegal’s women and the active involvement of men in order to create sustainability and a well-being family.
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Jackson, Stevi. "Feminist Sociology and Sociological Feminism: Recovering the Social in Feminist Thought". Sociological Research Online 4, nr 3 (wrzesień 1999): 43–56. http://dx.doi.org/10.5153/sro.341.
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Whereas others have considered the interrelationship between feminism and sociology in terms of the impact of the former on the latter, this paper focuses on the influence of sociological thought on feminist theory. Sociological perspectives were much in evidence within feminist thought in the 1970s, but the shifting disciplinary hierarchies associated with the ‘cultural turn’ of the 1980s have since undermined sociology's influence within feminism - and especially in feminist theory. One consequence of this, I suggest, has been the erasure of some important sociological insights and perspectives from the map of feminist theory. In particular the origins of social constructionism have been forgotten, along with much that was distinctly social in this approach. In charting the course and assessing the effects of the ‘cultural turn’, I make it clear than not all feminists have followed that route. I argue for the recovery of the social from its eclipsing by the cultural and for the continued importance of a sociologically informed feminism into the 21st century. In making the case for a distinctly sociological approach to central feminist concerns, I will take sexuality as a case study. Here I seek to demonstrate that sociology has more to offer feminism than the cultural focus of queer theory.
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T. U. Cohen, Josh. "GENDER IDENTITIES AND FEMINISM". Ethics, Politics & Society 1 (14.05.2018): 35. http://dx.doi.org/10.21814/eps.1.1.54.
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Many feminists (e.g. T. Bettcher and B.R. George) argue for a principle of first person authority (FPA) about gender, i.e. that we should (at least) not disavow people's gender self-categorisations. However, there is a feminist tradition resistant to FPA about gender, which I call "radical feminism”. Feminists in this tradition define gender-categories via biological sex, thus denying non-binary and trans self-identifications. Using a taxonomy by B. R. George, I begin to demystify the concept of gender. We are also able to use the taxonomy to model various feminist approaches. It becomes easier to see how conceptualisations of gender which allow for FPA often do not allow for understanding female subjugation as being rooted in reproductive biology. I put forward a conceptual scheme: radical FPA feminism. If we accept FPA, but also radical feminist concerns, radical FPA feminism is an attractive way of conceptualising gender.