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1
Conway, Janet M. "Popular Feminism: Considering a Concept in Feminist Politics and Theory." Latin American Perspectives 48, no. 4 (June 28, 2021): 25–48. http://dx.doi.org/10.1177/0094582x211013008.
Повний текст джерелаАнотація:
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.
2
Lozano, Betty Ruth, and 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, no. 3 (2022): 523–43. http://dx.doi.org/10.1017/hyp.2022.35.
Повний текст джерелаАнотація:
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.
3
Figueroa, Yomaira. "After the Hurricane: Afro-Latina Decolonial Feminisms and Destierro." Hypatia 35, no. 1 (2020): 220–29. http://dx.doi.org/10.1017/hyp.2019.12.
Повний текст джерелаАнотація:
The first version of this piece was written for the opening panel of the 2017 Conference of the Association for Feminist Ethics and Social Theory (FEAST) in Florida. The panel, “Decolonial Feminism: Theories and Praxis,” offered the opportunity for Black and Latinx feminist philosophers and decolonial scholars to consider their arrival to decolonial feminisms, their various points of emergence, and the utility of decolonial politics for liberation movements and organizing. I was prepared to discuss some genealogies of US Latina decolonial feminisms with a focus on the relationship of decolonial feminisms to other feminist articulations—for example, a consideration of the relation and divergence between decolonial and postcolonial feminism. I was particularly interested in examining some of the “decolonizing constellations of resistance and love” created by Black, Indigenous, Latinx feminisms (Simpson 2014b). I wanted to track the intergenerational labor of relationality as a part of women of color politics and to discuss how these politics unseat coloniality in its variant iterations.
4
Jagernath, Jayseema, and Dominique Marié Nupen. "Pseudo-feminism vs feminism - Is pseudo-feminism shattering the work of feminists?" Proceedings of The Global Conference on Women’s Studies 1, no. 1 (May 11, 2023): 60–73. http://dx.doi.org/10.33422/womensconf.v1i1.22.
Повний текст джерелаАнотація:
The feminist movement supports equity and equality for all. Alongside the feminist struggle for equity is a newly developing social phenomenon known as pseudo-feminism. Principles of pseudo-feminism support the advancement of females ahead of other genders, and the active targeting of males to right the wrongs of the past. These principles stand in direct opposition to the gender equity principles of feminism. This research paper seeks to provide insight into the phenomenon of pseudo-feminism as it appears across genders, explored in the personal and professional contexts of South African citizens. This study used a mixed-methods approach to collect data. Primary data were gathered via the use of anonymous online questionnaires, distributed via the researchers’ professional and social networks. Key findings of the study indicate that there is often a lack of clarity around the intentions of the feminist movement. In addition, a theme of support for the pseudo-feminist strategy of advancing women ahead of other genders emerged, with many respondents considering this to be a necessary step towards correcting gender inequity. In the absence of a clear distinction within society between feminism and pseudo-feminism, feminism may be seen as a movement that has come to support the suppression of non-female genders, undoing decades of progress. These findings add to the body of knowledge and are valuable to gender equity activists, gender studies researchers, and academics.
5
Parashar, Swati, and Daria B. Kazarinova. "Introducing the Special Issue: Interview with Swati Parashar about Women and Feminism in Global Politics." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 7–15. http://dx.doi.org/10.22363/2313-1438-2022-24-1-7-15.
Повний текст джерелаАнотація:
Gender issues and feminist studies are rare in Russian Political Science. This gap is surprising given the increasing international recognition of womens rights, as well as growing interest in mainstreaming gender equality norms and removing key obstacles to womens advancement. This special issue addresses this gap by bringing together studies that use feminist optics to examine a variety of political spaces, including those where feminism has not yet become an ideological mainstream. Presenting the contributions and the core ideas that unite them, we discussed with Professor Swati Parashar non-Western feminisms and problematic legacies of Western feminisms. Guiding our conversation were questions such as: What is feminism today? What is feminist foreign policy and what is its potential? In what ways can gender equality quotas contribute to the political empowerment of women? How can international organizations encourage diversity in womens representations from the Global South?
6
Baehr, Amy R. "Conservatism, Feminism, and Elizabeth Fox-Genovese." Hypatia 24, no. 2 (2009): 101–24. http://dx.doi.org/10.1111/j.1527-2001.2009.01034.x.
Повний текст джерелаАнотація:
This paper is a philosophical reconstruction of Elizabeth Fox-Genovese's thinking about women and feminism, and an inquiry into whether there is a conservative form of feminism. The paper argues that Fox-Genovese's endorsement of conventional social forms (like traditional marriage, motherhood, and sexual morality) contrasts strongly with feminism's criticism of these forms, and feminism's claim that they should be transformed. The paper concludes, however, that one need not call Fox-Genovese's thought “feminist” to recognize it as serious advocacy on behalf of women and to include it in discussions about what is good for women.
7
Green, Karen. "The Other as Another Other." Hypatia 17, no. 4 (2002): 1–15. http://dx.doi.org/10.1111/j.1527-2001.2002.tb01071.x.
Повний текст джерелаАнотація:
De Beauvoir and Irigaray are archetypes of two opposed feminisms: egalitarian feminism and radical feminism of difference. Yet a filiation exists between de Beauvoir's claim, that women is Other, and Irigaray's Speculum of the Other Woman. This paper explores the relationship between de Beauvoir's and Irigaray's notion of otherness. It argues that Irigaray deforms de Beauvoir's categories, and that de Beauvoir provides a more coherent prospect for the development of an authentic feminine subjectivity.
8
Faxneld, Per. "“Intuitive, Receptive, Dark”." International Journal for the Study of New Religions 4, no. 2 (January 7, 2014): 201–30. http://dx.doi.org/10.1558/ijsnr.v4i2.201.
Повний текст джерелаАнотація:
The article discusses some of the debates over the construction of gender taking place in the satanic and Left-hand Path (LHP) milieu, in particular the different varieties of upvaluing of “the feminine.” This includes disputes over what the term feminism entails, what the best strategies for women to gain more power are, and if “feminine” is an essence that can be contrasted with a fixed “masculine.” Notions of gender polarity as necessary for magical practice or cosmic balance are given special attention, as are borrowings from feminist terminology (e.g. “patriarchy”) by figures that are far from feminist in orientation. Aside from textual sources, the article draws on communication with 44 informants. Three basic approaches to gender can be discerned in the milieu: 1) Gender as an insignificant category, 2) Gender as a natural polarity, 3) Gender as false consciousness. Of these, number two is the most common, while number one is quite seldom seen—gender is a major issue, one way or another. Femininity is frequently discussed by both men and women, while masculinity is a less popular topic. Femininity, then, is a particularly contested matter in the milieu. Overall, the dominant view of gender is that the two sexes should be strictly dichotomized. The article concludes that with some exceptions most organizations in the milieu are numerically dominated by men. However, some important groups have periodically been led by women, and there are several female key producers of ideology. The partly reactionary views concerning gender issues held by some female leaders indicate that female leadership does not necessitate that a conventional feminism would permeate the organization. Further, it is difficult to see any absolute correlation between female leadership and upvaluing of the feminine in mythology. Moreover, the article demonstrates, such upvaluing does not in itself always signify an underlying ideology of political feminism.
9
Spongberg, Mary. "Feminist Histories: Histories of Feminism." Australian Feminist Studies 20, no. 48 (November 2005): 279–80. http://dx.doi.org/10.1080/08164640500280191.
Повний текст джерела
10
Morabito, Valeria. "Developing Transnational Methodologies in Feminist Studies: the relationship between postcolonial feminisms and new materialist feminism = Desarrollo de metodologías transnacionales en los estudios feministas: la relación entre los feminismos postcoloniales y el feminismo neo-materialista." FEMERIS: Revista Multidisciplinar de Estudios de Género 4, no. 1 (January 29, 2019): 23. http://dx.doi.org/10.20318/femeris.2019.4566.
Повний текст джерелаАнотація:
Abstract. The following article is an attempt to establish a constructive dialogue between two of the leading feminist philosophical theories of our time, new materialist feminism and postcolonial feminisms. Despite the fact that new materialist feminism has claimed to share the same concerns of postcolonial feminisms, this paradigm in some cases has been unappreciated among the postcolonial field, even though the two theories actually do have some common viewpoints, as I want to demonstrate. Therefore, the aim of this paper is to highlight the main standpoints of new materialist feminism, in relation with the theoretical positions of postcolonial feminism. In order to do so, I have engaged critically with Rosi Braidotti’s thought, putting it in dialogue with the critiques advanced by postcolonial feminist thinkers. After the analysis and the definition of new materialist feminism in the first section, and postcolonial feminism in the second, I then proceeded by envisaging a common ground for the two theories. The importance of this intercommunication is based on the idea that there can be no effective politics for new materialism if this theory doesn’t develop its ability to be transdisciplinar and intersectional. It also has to become capable of accounting for the dynamics of power at all levels and with different prospective, as a way to create new politics of identity and resistance. To answer to the challenges and paradoxes of our contemporary era the creation of a space for transnational actions is more effective than ever, as I want to attest.Palabras clave: Postcolonial Feminism, Neo-materialism, Feminist Philosophical thinking, New Methodological Perspectives in Gender Studies. Resumen. El siguiente artículo es un intento de establecer un diálogo constructivo entre dos de las principales teorías filosóficas feministas de nuestro tiempo, el nuevo feminismo materialista y el feminismo poscolonial. A pesar del hecho de que el nuevo feminismo materialista ha afirmado compartir las mismas preocupaciones de los feminismos poscoloniales, este paradigma en algunos casos no se aprecia en el campo poscolonial, aunque las dos teorías realmente tienen algunos puntos de vista comunes, como quiero demostrar. Por lo tanto, el objetivo de este artículo es destacar los principales puntos de vista del nuevo feminismo materialista, en relación con las posiciones teóricas del feminismo poscolonial. Para hacerlo, me he comprometido críticamente con el pensamiento de Rosi Braidotti, poniéndolo en diálogo con las críticas formuladas por las pensadoras feministas poscoloniales. Después del análisis y la definición del nuevo feminismo materialista en la primera sección, y del feminismo poscolonial en la segunda, procedí a prever un terreno común para las dos teorías. La importancia de esta intercomunicación se basa en la idea de que no puede haber políticas efectivas para el nuevo materialismo si esta teoría no desarrolla su capacidad de ser transdisciplinar e interseccional. También debe ser capaz de explicar la dinámica del poder en todos los niveles y con diferentes perspectivas, como una forma de crear nuevas políticas de identidad y resistencia. Para responder a los desafíos y las paradojas de nuestra era contemporánea, la creación de un espacio para acciones transnacionales es más efectiva que nunca, como quiero afirmar.Palabras clave: Feminismo poscolonial, neomaterialismo, pensamiento filosófico feminista, nuevas perspectivas metodológicas en los estudios de género.
11
Martínez-Jiménez, Laura. "Neoliberal postfeminism—or some other sexier thing: gender and populism in the Spanish context." European Journal of Cultural Studies 23, no. 6 (November 3, 2020): 998–1004. http://dx.doi.org/10.1177/1367549420902804.
Повний текст джерелаАнотація:
The project of developing a contemporary critical populism requires us to discriminate between uncritical populisms that ultimately reinforce unequal social relations, and popular discourses capable of generating counterhegemonic projects. In the field of popular feminisms, this means discriminating between the pseudo-feminist distortions that saturate popular culture and the feminisms that are radically committed to social justice. From this point of view, what has been called neoliberal feminism or postfeminism are clear examples of culturally populist feminisms can be developed in decidedly uncritical ways. As a new populist narrative, neoliberal postfeminism, has gobbled up feminism to regurgitate it as some other thing, which is sexier and more profitable in political, commercial and symbolical terms, and which adapts the rhetoric of neoliberal entrepreneurial subjectivities – free, empowered, sovereign of themselves and their choices – to these new post-recessionary times of popularised feminism. Against this, and with a particular focus on the Spanish context, this paper makes an intersectional case for a truly critical popular/populist feminism, capable of normalising the values of equality, justice, diversity, wellbeing and freedom, as well as of developing a progressive social project for everyone.
12
Meagher, Michelle, and Roxanne Loree Runyon. "Backward glances: Feminism, nostalgia and Joan Braderman’s The Heretics (2009)." Feminist Theory 18, no. 3 (July 28, 2017): 343–56. http://dx.doi.org/10.1177/1464700117721883.
Повний текст джерелаАнотація:
Although nostalgia is a much-maligned orientation to the world, feminist scholars including Heather Hillsburg (2013) and Kate Eichhorn (2015) have argued that it might be recuperated for feminist ends. This article mobilises the call to rethink nostalgia through an analysis of the feminist stories and storytelling in Joan Braderman’s 2009 film, The Heretics. A documentary about a feminist collective founded in New York City in the 1970s, The Heretics sets up a way of thinking about feminism’s past that is steeped in nostalgia. Throughout the film, Braderman maintains that the 1970s were ‘a time when everything seemed possible’. By contrast, she assesses the moment in which she makes the film as a time in which ‘fear corrodes even the young’. As feminist viewers of the film who did not (indeed by virtue of age could not) experience feminism in the 1970s, we initially read the nostalgic narrative of loss framing the film with suspicion. By drawing on feminist scholarship on nostalgia and feminist storytelling, however, we argue that nostalgia can function in what Eve Kosofsky Sedgwick (2003) would call a reparative mode that enriches the relationships that feminist scholars, activists and cultural workers bear to feminisms’ pasts.
13
Ahmed, Sara. "Beyond Humanism and Postmodernism: Theorizing a Feminist Practice." Hypatia 11, no. 2 (1996): 71–93. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00665.x.
Повний текст джерелаАнотація:
The model of feminism as humanist in practice and postmodern in theory is inadequate. Feminist practice and theory directly inform each other to displace both humanist and postmodern conceptions of the subject. An examination of feminism's use of rights discourse suggests that feminist practice questions the humanist conception’ of the subject as a self-identity. Likewise, feminist theory undermines the postmodern emphasis on the constitutive instability and indeterminacy of the subject.
14
Cattien, Jana. "When ‘feminism’ becomes a genre: Alias Grace and ‘feminist’ television." Feminist Theory 20, no. 3 (April 25, 2019): 321–39. http://dx.doi.org/10.1177/1464700119842564.
Повний текст джерелаАнотація:
Alias Grace is just one of the many recent TV shows that was labelled ‘feminist’ so quickly and with such ease that one is left to wonder how much of a genre ‘feminism’ has already become. This article interrogates what is at stake for ‘feminist’ critique in labelling cultural phenomena as ‘feminist’. I argue that certain ways of reading Alias Grace as a ‘feminist’ show preclude an alternative reading in which Alias Grace emerges as a critique of ‘feminism’ itself. What is at stake in the debate on ‘feminism’ in popular culture is thus not only whether or not we can recognise the potential for ‘feminist’ critique that resides within popular culture, but also whether or not we can allow socio-cultural phenomena, like TV shows, to take ‘feminism’ as an object of critique: to generate the kind of critical movement that renders futile any attempt to stabilise, or reify, the signifier ‘feminism’ as an ahistorical object with fixed meanings – as a genre even. In so doing, I take it that there is no privileged site from which to engender such movement; and I do not take popular culture as a self-contained domain that could qualify for being such a site. The point, then, is not to treat Alias Grace as a representative case study in popular ‘feminism’; but rather, to demonstrate, by way of Alias Grace, the complex and contradictory readings that socio-cultural phenomena are amenable to, and which in turn give rise to critical possibilities that unfold from within these phenomena. Reading Alias Grace critically, as I understand it in this article, means allowing it to be, at one and the same time, a reflection on itself and a reflection on the world in which it so quickly comes to be labelled ‘feminist’.
15
Hierro, Graciela, and Ivan Marquez. "Gender and Power." Hypatia 9, no. 1 (1994): 173–83. http://dx.doi.org/10.1111/j.1527-2001.1994.tb00116.x.
Повний текст джерелаАнотація:
Philosophical feminism is the only coherent philosophy with universal implications that provides a theoretical alternative to patriarchal thought and sociopolitical structures. I distinguish between a patriarchal logic of power and a feminist logic of pleasure that leads to an enlightened ethical hedonism, a pleasure-centered, feminist ethical framework based on a cooperative rather than authoritarian model of social relations.
16
Dixon, Rosalind. "Feminism and comparative constitutional studies." Comparative Constitutional Studies 1, no. 2 (December 22, 2023): 310–20. http://dx.doi.org/10.4337/ccs.2023.02.08.
Повний текст джерелаАнотація:
Feminism and comparative constitutional studies (CCS) both permit multiple different methodological approaches. For that reason, there are also multiple ways of doing feminist constitutional comparison. But feminist commitments point to three broad methodological principles that can and should inform CCS: first, attention to issues of gender and gender justice; second, the use of small-n and large-n methods in the field; and third, the promotion of diverse female-identifying and non-binary scholarly voices. This comment attempts to encourage further scholarly debate about the scope and implications of these principles for the field as a whole.
17
Seigfried, Charlene Haddock. "Where Are All the Pragmatist Feminists?" Hypatia 6, no. 2 (1991): 1–20. http://dx.doi.org/10.1111/j.1527-2001.1991.tb01390.x.
Повний текст джерелаАнотація:
Unlike our counterparts in Europe who have rewritten their specific cultural philosophical heritage, American feminists have not yet critically reappropriated our own philosophical tradition of classical American pragmatism. The neglect is especially puzzling, given that both feminism and pragmatism explicitly acknowledge the material or cultural specificity of supposedly abstract theorizing. In this article I suggest some reasons for the neglect, call for the rediscovery of women pragmatists, reflect on a feminine side of pragmatism, and point out some common features. The aim is to encourage the further development of a feminist revisioning of pragmatism and a pragmatist version of feminism.
18
Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
Повний текст джерелаАнотація:
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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RIBEIRO (UFPA), Joyce Otânia Seixas. "DIVERGÊNCIAS E CONVERGÊNCIAS ENTRE O FEMINISMO DECOLONIAL DE MARÍA LUGONES, A HISTORIOGRAFIA FEMINISTA E O FEMINISMO PÓS-ESTRUTURALISTA." Margens 16, no. 26 (June 30, 2022): 183. http://dx.doi.org/10.18542/rmi.v16i26.11154.
Повний текст джерелаАнотація:
Our intention is to carry out an introductory comparative analysis of three relevant feminist approaches that divide the gender studies scene. Despite the risks, the methodological decision was made by theoretical research (Salvador, 1986; Apple, 1994), aware that it is politically informed, as theories reveal interests of the class, gender, sexuality, nation, race/ethnicity, generation, and are linked to social practice. To proceed with the study, we highlight three aspects, which are: the assumptions, the notion of gender, and the political commitment. The results we have reached inform about the existence of divergences and convergences between these feminist approaches, confirming the irreconcilable divergence between feminist historiography and poststructuralist feminism, inconsistent convergence between poststructuralist feminism, and decolonial feminism, and convergence between feminist historiography and decolonial feminism.Keywords: Feminist historiography. Poststructuralist feminism. Decolonial feminism.
20
Conway, Janet M. "Troubling transnational feminism(s): Theorising activist praxis." Feminist Theory 18, no. 2 (March 31, 2017): 205–27. http://dx.doi.org/10.1177/1464700117700536.
Повний текст джерелаАнотація:
This article identifies a misfit between transnational feminist networks observed at the World Social Forum and the extant scholarship on transnational feminism. The conceptual divide is posited as one between transnational feminism understood, on the one hand, as a normative discourse involving a particular analytic and methodological approach in feminist knowledge production and, on the other, as an empirical referent to feminist cross-border organising. The author proposes that the US-based and Anglophone character of the scholarship, its post-structuralist and post-colonial genealogies and the transnational paradigm’s displacement of area studies can be seen as contributing to the misfit. The article concludes by arguing for theoretical reconsideration of activist practice, place and the ‘posts’ – post-structuralism and post-colonialism – in the study of contemporary transnational feminist activisms. This marks an effort to get beyond the binary framework of ‘transnational feminism’ versus ‘global sisterhood’ in analysing activist practices within an increasingly diverse and complex transnational feminist field.
21
Carrasco Miró, Gisela. "Encountering the colonial: religion in feminism and the coloniality of secularism." Feminist Theory 21, no. 1 (July 7, 2019): 91–109. http://dx.doi.org/10.1177/1464700119859763.
Повний текст джерелаАнотація:
The debate on feminism and ‘religion’ has rarely been suggested as a critique of modernity that has silenced other possible cultural, epistemological and spiritual options. Efforts have been made to ascertain whether ‘religion’ is ‘good’ or ‘bad’ for – or indeed an ally or threat to – women’s liberation. More specifically, in a European context, contemporary discussions of ‘religion’ and the rights of women have been very much centred on Islam. Yet, none of these narratives have resolved the intrinsic colonial character of modernity. This article explores the debate on both Islamic and Western feminism from a decolonial perspective. It argues that today, feminist theory faces the tremendous challenge of how to encounter the colonial and not only redefine, but also review the concepts and categories upon which Western feminism bases its arguments. Drawing on the work of the Spanish-Syrian Islamic decolonial thinker, Sirin Adlbi Sibai, this article develops a critical, self-reflexive approach that questions secular assumptions regarding feminist analyses of ‘religion’. In doing so, I present the decolonising of feminism as an invitation to (re)imagine our feminist encounters.
22
Elliot, Patricia. "Politics, Identity, and Social Change: Contested Grounds in Psychoanalytic Feminism." Hypatia 10, no. 2 (1995): 41–55. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01368.x.
Повний текст джерелаАнотація:
This essay engages in a debate with Nancy Fraser and Dorothy Leland concerning the contribution of Lacanian-inspired psychoanalytic feminism to feminist theory and practice. Teresa Brennan's analysis of the impasse in psychoanalysis and feminism and Judith Butler's proposal for a radically democratic feminism are employed in examining the issues at stake. I argue, with Brennan, that the impasse confronting psychoanalysis and feminism is the result of different conceptions of the relationship between the psychical and the social. I suggest Lacanian-inspired feminist conceptions are useful and deserve our consideration.
23
Caviness, Madeline H. "Feminism, Gender studies, and Medieval Studies." Diogenes 57, no. 1 (February 2010): 30–45. http://dx.doi.org/10.1177/0392192110369441.
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Mojab, Shahrzad. "Theorizing the Politics of ‘Islamic Feminism’." Feminist Review 69, no. 1 (November 2001): 124–46. http://dx.doi.org/10.1080/01417780110070157.
Повний текст джерелаАнотація:
This article examines developments in ‘Islamic feminism’, and offers a critique of feminist theories, which construct it as an authentic and indigenous emancipatory alternative to secular feminisms. Focusing on Iranian theocracy, I argue that the Islamization of gender relations has created an oppressive patriarchy that cannot be replaced through legal reforms. While many women in Iran resist this religious and patriarchal regime, and an increasing number of Iranian intellectuals and activists, including Islamists, call for the separation of state and religion, feminists of a cultural relativist and postmodernist persuasion do not acknowledge the failure of the Islamic project. I argue that western feminist theory, in spite of its advances, is in a state of crisis since (a) it is challenged by the continuation of patriarchal domination in the West in the wake of legal equality between genders, (b) suspicious of the universality of patriarchy, it overlooks oppressive gender relations in non-western societies and (c) rejecting Eurocentrism and racism, it endorses the fragmentation of women of the world into religious, national, ethnic, racial and cultural entities with particularist agendas.
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Weasel, Lisa. "Dismantling the Self/Other Dichotomy in Science: Towards a Feminist Model of the Immune System." Hypatia 16, no. 1 (2001): 27–44. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01047.x.
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Despite the development of a vast body of literature pertaining to feminism and science, examples of how feminist phifosophies might be applied to scientific theories and practice have been limited. Moreover, most scientists remain unfamiliar with how feminism pertains to their work. Using the example of the immune system, this paper applies three feminist epistemologies feminist empiricism, feminist standpoint theory, and feminist postmodernismtoassess competingchims of immune function within a feminist context.
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Rahman, Yusuf. "Feminist Kyai, K.H. Husein Muhammad: The Feminist Interpretation on Gendered Verses and the Qur’ān-Based Activism." Al-Jami'ah: Journal of Islamic Studies 55, no. 2 (December 15, 2017): 293–326. http://dx.doi.org/10.14421/ajis.2017.552.293-326.
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Husein Muhammad, a feminist ‘ālim or kyai of Dar al-Tauhid Islamic boarding school in Arjawinangun Cirebon, West Java, Indonesia, has written various articles and books on women issues and gender problem. Growing up in a conservative family, and graduating from Al-Azhar University, kyai Husein becomes one of the main proponents of Islamic feminism in Indonesia. Apart from leading a pesantren (Islamic boarding school), in 2000 kyai Husein established Fahmina Institute, an NGO which strives to promote community empowerment and gender justice based on pesantren tradition, and Fahmina Islamic Studies Institute, an Islamic higher education, which aims to build a tolerant and unprejudiced Indonesian Islam. This article discusses his approach in reinterpreting the Qur’ānic verses and Islamic traditions on women issues, and his contribution in the light of the discourse of gender and feminism in Islam as well as in mainstreaming gender in Indonesia. [KH Husein Muhammad merupakan ulama feminis, pengasuh Pondok Pesantren Dar al-Tauhid Arjawinangun Cirebon Jawa Barat, yang telah menghasilkan banyak tulisan dan buku terkait persoalan perempuan dan masalah gender. Beliau yang dibesarkan dalam keluarga tradisional dan lulusan Universitas Al-Azhar, kini telah menjadi tokoh utama feminis Islam di Indonesia. Disamping menjadi pemimpin pondok pesantren, beliau mendirikan Fahmina Institute pada tahun 2000 yang merupakan sebuah LSM pemberdayaan masyarakat dan keadilan gender berbasis pesantren tradisional. Selain itu juga mendirikan Fahmina Islamic Studies Institute, sebuah perguruan tinggi Islam yang bertujuan membangun toleransi dan mengikis prasangka Islam Indonesia. Tulisan ini membahas pendekatannya dalam menafsirkan ayat al Qur’an dan tradisi Islam mengenai persoalan perempuan serta kontribusinya dalam pencerahan wacana gender dan feminisme dalam Islam terutama pengarusutamaan gender di Indonesia.]
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Funk, Nanette. "Contra Fraser on Feminism and Neoliberalism." Hypatia 28, no. 1 (2013): 179–96. http://dx.doi.org/10.1111/j.1527-2001.2011.01259.x.
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This article is a critical examination of Nancy Fraser's contrast of early second‐wave feminism and contemporary global feminism in “Feminism, Capitalism and the Cunning of History,” (Fraser 2009). Fraser contrasts emancipatory early second‐wave feminism, strongly critical of capitalism, with feminism in the age of neoliberalism as being in a “dangerous liaison” with neoliberalism. I argue that Fraser's historical account of 1970s mainstream second‐wave feminism is inaccurate, that it was not generally anti‐capitalist, critical of the welfare system, or challenging the priority of paid labor. I claim Fraser mistakenly takes a minority feminist position as mainstream. I further argue that Fraser's account of feminism today echoes arguments from James Petras and Henry Veltmeyer (2001) to Hester Eisenstein (2009), but such arguments ignore contemporary feminist minority positions. I challenge Fraser's arguments that feminism legitimates neoliberalism to women, that women's NGOs are simply service‐providers enabling the state to withdraw services, and that criticisms of microcredit lending programs can be generalized into criticisms of women's feminism and women's NGOs today. I argue that these claims are vast over‐generalizations and ignore countertrends. I give empirical evidence to support my objections by considering women's activities in post‐communist European countries, which Fraser discusses.
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Ghodsee, Kristen, Hülya Adak, Elsa Stéphan, Chiara Bonfiglioli, Ivan Stankov, Rumiana Stoilova, Rochelle Goldberg Ruthchild, et al. "Book Reviews." Aspasia 15, no. 1 (August 1, 2021): 165–207. http://dx.doi.org/10.3167/asp.2021.150111.
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Anna Artwinska and Agnieszka Mrozik, eds., Gender, Generations, and Communism in Central and Eastern Europe and Beyond, New York: Routledge, 2020, 352 pp., £120.00 (hardback), ISBN: 978-0-36742-323-0.Clio: Femmes, Genre, Histoire, 48, no. 2 (2018)Lisa Greenwald, Daughters of 1968: Redefining French Feminism and the Women’s Liberation MovementGal Kirn, The Partisan Counter-Archive: Retracing the Ruptures of Art and Memory in the Yugoslav People’s Liberation StruggleMilena Kirova, Performing Masculinity in the Hebrew BibleAndrea Krizsan and Conny Roggeband, eds., Gendering Democratic Backsliding in Central and Eastern Europe: A Comparative AgendaLudmila Miklashevskaya, Gender and Survival in Soviet Russia: A Life in the Shadow of Stalin’s TerrorBarbara Molony and Jennifer Nelson, eds., Women’s Activism and “Second Wave” Feminism: Transnational HistoriesN. K. Petrova, Zhenskie sud’by voiny (Women’s war fates)Feryal Saygılıgil and Nacide Berber, eds. Feminizm: Modern Türkiye’de Siyasi Düşünce, Cilt 10 (Feminism: Thought in modern Turkey, vol. 10)Marsha Siefert, ed., Labor in State-Socialist Europe, 1945–1989: Contributions to a History of WorkZilka Šiljak Spahić, Sociologija roda: Feministička kritika (Sociology of gender: Feminist critique)Věra Sokolová and Ľubica Kobová, eds., Odvaha nesouhlasit: Feministické myšlení Hany Havelkové a jeho reflexe (The courage to disagree: Hana Havelková’s feminist thought and its reflections)Katarzyna Stańczak-Wiślicz, Piotr Perkowski, Małgorzata Fidelis, Barbara Klich-Kluczewska, Kobiety w Polsce, 1945–1989: Nowoczesność – równouprawnienie – komunizmp (Women in Poland, 1945–1989: Modernity, equality, communism)Vassiliki Theodorou and Despina Karakatsani, Strengthening Young Bodies, Building the Nation: A Social History of Children’s Health and Welfare in Greece (1890–1940) Maria Todorova, The Lost World of Socialists at Europe’s Margins: Imagining Utopia, 1870s–1920s Jessica Zychowicz, Superfluous Women: Art, Feminism and Revolution in Twenty-First-Century Ukraine
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Feral, Anne-Lise. "Gender in audiovisual translation: Naturalizing feminine voices in the French Sex and the City." European Journal of Women's Studies 18, no. 4 (November 2011): 391–407. http://dx.doi.org/10.1177/1350506811415199.
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This article explores how certain feminine voices are adapted or ‘naturalized’ in audiovisual translation in order to conform to the intended audience’s assumed gender beliefs and values. Using purposefully selected examples from the American series Sex and the City, the author analyses elements pertaining to American feminism and how they are rendered in the French dubbing and subtitles. While the subtitles retain most references, the dubbing reveals a marked tendency to delete, weaken and transform allusions to American feminist culture as well as female achievements in the public sphere and feminist ideology. These findings are discussed in relation to the history, place and representation of women and feminism in France. The case study suggests that integrating a feminist approach in audiovisual translation research could help women’s studies detect the unspoken gender values of the cultures for which audiovisual translation is produced.
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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, no. 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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Caudwell, Jayne. "Gender, feminism and football studies." Soccer & Society 12, no. 3 (May 2011): 330–44. http://dx.doi.org/10.1080/14660970.2011.568099.
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Lewis, Desiree. "Gender, feminism and food studies." African Security Review 24, no. 4 (October 2, 2015): 414–29. http://dx.doi.org/10.1080/10246029.2015.1090115.
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Budgeon, Shelley. "Making feminist claims in the post-truth era: the authority of personal experience." Feminist Theory 22, no. 2 (February 20, 2021): 248–67. http://dx.doi.org/10.1177/1464700120988638.
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The increased visibility of feminism in mainstream culture has recently been noted, with the presence of both online and offline campaigns embedding feminist claims in a variety of everyday spaces. By granting recognition to women’s experiences, these campaigns continue the feminist practice of generating critical knowledge on the basis of gendered experience. In the post-truth era, however, the norms governing claims-making are being significantly reconstructed, with significant consequences for critiques of gender inequality. It is argued here that these norms are linked directly to a wider context of anti-feminism in which dismissing women’s claims is consistent with the goal that opponents of gender equality have of seeking and consolidating epistemic power in the face of what is perceived as systemic male disadvantage and victimhood. Returning to earlier debates within feminism, it is argued that the kinds of post-truth rhetoric used to dismiss women’s experience provide a challenge that feminism must confront. This rhetoric is often grounded in the authenticity of individual experience; however, experience cannot provide unmediated access to truth and, therefore, cannot provide the foundation for feminist claims. On the other hand, experience cannot merely offer one of many contested versions of ‘reality’. The excesses of both foundationalist and anti-foundationalist epistemology are countered with the argument that cognition is a human practice mediated by theoretical propositions which illuminate the question of what can be known. This is the role played by feminist theory in defending the role of experience.
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Bird, Faye. "‘Is this a Time of Beautiful Chaos?’: Reflecting on International Feminist Legal Methods." Feminist Legal Studies 28, no. 2 (July 2020): 179–203. http://dx.doi.org/10.1007/s10691-020-09434-2.
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Abstract This article considers how Margaret Jane Radin’s theory of the feminist double bind can bring conceptual clarity to the difficulties feminisms face in engaging with political and legal institutions of global governance. I draw on her theory to reinitiate a conversation on ideal and nonideal theory, in order to answer the call of key proponents in international legal feminism to reevaluate methodologies in critiquing mainstream institutions. By providing an account of how to navigate the double bind, this article brings conceptual clarity to the tension between resistance and compliance that has been argued to lie at the heart of the feminist project in international law. I demonstrate how this theoretical framework can foster greater pluralist perspectives in feminist engagement of ideal theories to temper the deradicalising and conservative risk of navigating feasibility constrained nonideal strategies.
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Garner, J. Dianne. "Feminism and Feminist Gerontology." Journal of Women & Aging 11, no. 2-3 (June 1999): 3–12. http://dx.doi.org/10.1300/j074v11n02_02.
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Nugraha, Dipa, and Suyitno Suyitno. "Pendekatan Sastra Bandingan Feminis Atas Variasi Gubah Ulang Agni Pariksha Sita dalam Tiga Sajak Indonesia." ATAVISME 23, no. 1 (June 30, 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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Thomas, K. Bailey. "Intersectionality and Epistemic Erasure: A Caution to Decolonial Feminism." Hypatia 35, no. 3 (2020): 509–23. http://dx.doi.org/10.1017/hyp.2020.22.
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AbstractIn this article I caution that María Lugones's critiques of Kimberlé Crenshaw's intersectional theory posit a dangerous form of epistemic erasure, which underlies Lugones's decolonial methodology. This essay serves as a critical engagement with Lugones's essay “Radical Multiculturalism and Women of Color Feminisms” in order to uncover the decolonial lens within Crenshaw's theory of intersectionality. In her assertion that intersectionality is a “white bourgeois feminism colluding with the oppression of Women of Color,” Lugones precludes any possibility of intersectionality operating as a decolonial method. Although Lugones states that her “decolonial feminism” is for all women of color, it ultimately excludes Black women, particularly with her misconstruing of Crenshaw's articulation of intersectionality that is rooted within the Black American feminist tradition. I explore Lugones's claims by juxtaposing her rendering of intersectionality with Crenshaw's and conclude that Lugones's decolonial theory risks erasing Black women from her framework.
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Davidson, Joyce, and Mick Smith. "Wittgenstein and Irigaray: Gender and Philosophy in a Language (Game) of Difference." Hypatia 14, no. 2 (1999): 72–96. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01240.x.
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Drawing Wittgenstein's and Irigaray's philosophies into conversation might help resolve certain misunderstandings that have so far hampered both the reception of Irigaray's work and the development of feminist praxis in general. A Wittgensteinian reading of Irigaray can furnish an anti-essentialist conception of “woman” that retains the theoretical and political specificity feminism requires while dispelling charges that Irigaray's attempt to delineate a “feminine” language is either groundlessly Utopian or entails a biological essentialism.
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Jackson, Sue. "Young feminists, feminism and digital media." Feminism & Psychology 28, no. 1 (February 2018): 32–49. http://dx.doi.org/10.1177/0959353517716952.
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Over recent years, young feminist activism has assumed prominence in mainstream media where news headlines herald the efforts of schoolgirls in fighting sexism, sexual violence and inequity. Less visible in the public eye, girls’ activism plays out in social media where they can speak out about gender-based injustices experienced and witnessed. Yet we know relatively little about this significant social moment wherein an increasing visibility of young feminism cohabits a stubbornly persistent postfeminist culture. Acknowledging the hiatus, this paper draws on a qualitative project with teenage feminists to explore how girls are using and producing digital feminist media, what it means for them to do so and how their online practice connects with their offline feminism. Using a feminist poststructuralist approach, analyses identified three key constructions of digital media as a tool for feminist practice: online feminism as precarious and as knowledge sharing; and feminism as “doing something” on/offline. Discussing these findings, I argue that there is marked continuity between girls’ practices in “safe” digital spaces and feminisms practised in other historical and geographical locations. But crucially, and perhaps distinctly, digital media are a key tool to connect girls with feminism and with other feminists in local and global contexts.
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Evans, Elizabeth, and Prudence Bussey-Chamberlain. "The problems with feminist nostalgia: Intersectionality and white popular feminism." European Journal of Women's Studies 28, no. 3 (August 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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Anthony, Ross. "China, Gender, Feminism." Women: A Cultural Review 21, no. 1 (April 2010): 107–11. http://dx.doi.org/10.1080/09574040903285883.
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Jantzen, Grace M. "Feminism and Flourishing: Gender and Metaphor in Feminist Theology." Feminist Theology 4, no. 10 (September 1995): 81–101. http://dx.doi.org/10.1177/096673509500001008.
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Hassan, Mariam. "Islamic Feminism and Gender Equality in Modern Egypt." Journal of Philosophy, Culture and Religion 7, no. 2 (May 30, 2024): 13–23. http://dx.doi.org/10.47604/jpcr.2605.
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Purpose: The aim of the study was to analyze the Islamic feminism and gender equality in modern Egypt. Methodology: This study adopted a desk methodology. A desk study research design is commonly known as secondary data collection. This is basically collecting data from existing resources preferably because of its low cost advantage as compared to a field research. Our current study looked into already published studies and reports as the data was easily accessed through online journals and libraries. Findings: Islamic feminism in modern Egypt challenges patriarchal norms through reinterpretations of religious texts, empowering women to advocate for their rights within religious and legal frameworks. Despite barriers, Islamic feminist organizations mobilize women, raise awareness, and lobby for legal reforms. These efforts contribute to a more inclusive movement for gender equality, highlighting the potential of Islamic feminism in shaping Egypt's social landscape. Unique Contribution to Theory, Practice and Policy: Intersectionality theory, postcolonial feminist theory & critical legal theory may be used to anchor future studies on analyze the Islamic feminism and gender equality in modern Egypt. Support grassroots feminist organizations and networks that work at the community level to address gender-based discrimination and violence Advocate for the implementation and enforcement of laws that protect women's rights and promote gender equality.
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Pambayun, Ellys Lestari. "THE NEW ORDER OF GENDER STUDIES IN THE QURANIC WORLDVIEW." Moderation | Journal of Islamic Studies Review 1, no. 1 (March 25, 2021): 23–46. https://doi.org/10.63195/moderation.v1i1.15.
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Abstract: Worldview is a framework of thinking or fundamental beliefs about our vision of the world and a vision of our shadow or expression in the future. The term worldview is also used in Islam to explore the reality of the world through a set of Qur'an-based and hadith-based knowledge such as al-mabda', al-nazariyat, al-tawassur al-Islamiyah, and so on. The worldview device as an important element in seeing human reality refers to the three pillars of philosophy, namely epistemology, ontology, and axiology. Epistemilogy in looking at gender metamorphoses from just a definition, a concept to a study or theory. In Islam the epistemological concept is used to look at gender in two approaches: the epistemology of the bayani (a more rational worldview based on the Quranic text in viewing gender bias) and the burhani epistemology (worldview of gender in rabbaniyah, thabat, syumul, waqi'iyah, ijabbiyah, tawazun, and tawhid). In gender ontology it is discussed in its essence or "being". The perspective of Western thinkers (liberal feminism, radical feminism, postmodern feminism, existensial feminism, psychoanalysis feminis, Asia feminism, etc) and Modern Islam (Islamic femins) views the nature of gender as social construction which say that the gender world constructed by social and culture consensus not fitrah, whereas Islamic thinkers see that the Qur'an forms gender equality in essence to undermine the notion of radical differences and gender hierarchies related to the origin of human creation. As for axiology, gender studies have value to the extent that studies have benefits or benefits to others. Finally, gender studies in the view of the Qur'an are "to see" men and women not only inseparable, but also the same as Allah says specially ain Surat Al-Nisa 'verse 1 and the othe verses
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Patil, Smita M. "Raving with Equality? On Protean Forms of Caste and Gender in the Women’s/Gender Studies Departments in India." CASTE / A Global Journal on Social Exclusion 4, no. 2 (October 30, 2023): 383–402. http://dx.doi.org/10.26812/caste.v4i2.675.
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Women’s and gender studies in the twenty-first century have transformed the question of theory and praxis across the globe. As a discipline, it is waging its struggle against diverse forms of power and patriarchy. Women’s studies in India started its own unique trajectory from the 1970s onwards. However, Dalit feminism critiqued the metanarrative of Indian feminism in the 1990s. Dalit feminists argued that they are oppressed on the basis of caste, class and gender. Dalit feminism subverted the internal and external patriarchy through its own powerful methodology and tropes. It debunked the partial, Brahminic, Indian feminism and its conspicuous silence on the relations of caste, gender, class and patriarchy. Dominant feminists included Dalit feminist discourse in the curriculum in a patronising fashion. Paradoxically, the social composition of those academicians was confined to the upper caste/class locations. This article engages with the experiences of Dalit women academicians who teach in the department of women’s and gender studies in India. It explores forms and practices of caste, class, and gender discrimination in such departments. These forms of domination and subordination show the contradiction between practice and theory. It reflects on the moral and ethical positioning to unpack the everyday caste violence that operates in the educational institutions. It maps the politics of women’s and gender studies in India. This article analyses the possibilities and impossibilities related to Dalit feminist engagement with capabilities and intersectional approaches in women’s and gender studies in India. The main thrust is to examine the real and utopian dimensions of the assertions of Dalit women academicians.
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Chakma, Trimita. "Igniting Solidarities across Borders: South Feminist Futures (SFF) and the Promise of the South Feminist Manifesto." WSQ: Women's Studies Quarterly 52, no. 1-2 (March 2024): 135–43. http://dx.doi.org/10.1353/wsq.2024.a924312.
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Abstract: This article examines the forthcoming South Feminist Manifesto spearheaded by South Feminist Futures, a transnational network of feminists from the Global South. Through extensive cross-regional consultations, the manifesto initiative promises to build solidarity and advance decolonial, anti-capitalist feminism across the Global South. It aims to center plural Southern voices and contexts, integrating diverse critical frameworks from Third World feminism to queer theory. By foregrounding lived realities of Southern women and trans and nonbinary people, the manifesto promises to generate fresh insights and creative South-South solidarities. Drawing inspiration from the pioneering Women's Manifesto for Ghana , it strives to catalyze feminist consciousness raising, movement revival, and more caring, just futures across borders. The article analyzes the manifesto's transformative promises.
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Galbraith, Eilidh. "The Trouble with White Feminist Theologians? Decentring White Normativity in Feminist Theology." Feminist Theology 32, no. 2 (November 22, 2023): 147–62. http://dx.doi.org/10.1177/09667350231208131.
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Feminist theology has provided a critical hermeneutical lens through which to interrogate hegemonic and hierarchical social and theological structures. Yet, can feminist theology itself be charged with the same paradigmatic problems it seeks to challenge? What exactly do we speak of when we speak of feminist theology? More importantly, who are we speaking of? Drawing from Kyla Schuller’s seminal volume, ‘The Trouble with White Women: A counter-history of feminism’, this article seeks to uncover the foundational connections between the historically ‘white feminism’ of Schuller’s counter-history and feminist theology, examining how, and indeed if, feminist theology contests or colludes with this problematic legacy. Considering post-colonial and intersectional feminist perspectives which trouble epistemological normativity, this article asks, is it possible to decentre, from the centre?
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Pedwell, Carolyn, and Anne Whitehead. "Affecting feminism: Questions of feeling in feminist theory." Feminist Theory 13, no. 2 (August 2012): 115–29. http://dx.doi.org/10.1177/1464700112442635.
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Graham, Elaine L. "Gender, Personhood and Theology." Scottish Journal of Theology 48, no. 3 (August 1995): 341–58. http://dx.doi.org/10.1017/s0036930600036796.
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One of the most significant phenomena within the Western Church over the past twenty-five years has been the emergence of feminist theology. Fuelled by the second wave of the modern women's movement, drawing upon the theoretical and critical stances of academic feminism, and inspired by Latin American Liberation Theology, feminist theologians have achieved a remarkable body of work in a relatively short time. They have sought to establish the opportunities and validate the methods by which women, long silenced as theological subjects, may articulate their perspectives and contribute towards the reconstruction of a more ‘inclusive’ theological discipline.
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Saharso, Sawitri. "Culture, Tolerance and Gender." European Journal of Women's Studies 10, no. 1 (February 2003): 7–27. http://dx.doi.org/10.1177/1350506803010001786.
Повний текст джерелаАнотація:
Defenders of multiculturalism have been recently criticized for failing to address gender inequality in minority cultures. Multiculturalism would seem incompatible with a commitment to feminism. This article discusses two empirical cases that pose a problem for public policy in the Netherlands: a conflict over wearing headscarves (hijab) and requests for surgical hymen repair. These cases evoke widespread public controversy, in part because they are presumed to express or accommodate traditions in violation of women's rights and thus raise the question of tolerance. While recognizing the potential discrepancies between feminism and multiculturalism, the author argues that committed feminists can be multiculturalists as well, and that good feminism might well require acts of multiculturalism. In addition, she advocates a contextual approach to tolerance. Her argument is that general justice arguments are too indeterminate to make for good judgement in concrete cases. The national political culture and institutional setting in which multicultural conflicts take place should be considered as morally relevant factors and co-determine our moral considerations. The dispute over feminism and multiculturalism cannot be settled in abstracto. Using a contextual approach, the author argues that wearing a headscarf and hymen repair are justifiable and consonant with feminist concerns in the Dutch educational and medical contexts.