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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
Nugraha, Dipa, and Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS." LITERA 18, no. 3 (November 26, 2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.
Повний текст джерелаАнотація:
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.
3
Herman, Josephine Anastacia, Wahyu Budi Nugroho, and Gede Kamajaya. "Praktik Feminisme dalam Kehidupan Anggota Anggota Komunitas Feminis Space di Bali." Socio-political Communication and Policy Review 1, no. 4 (August 16, 2024): 211–22. http://dx.doi.org/10.61292/shkr.154.
Повний текст джерелаАнотація:
This research aims to explain and analyze the feminist practices of members of the Feminist Space Bali community. Feminism is a thought about women's emancipation against injustice due to patriarchy, where men are in a dominant position while women are subordinate. Bali is an example that patriarchy is still the social order of society. It can be seen that Balinese women hold three noble roles but their position is still not appreciated. This raises the awareness of young Balinese women to create a feminist community, as a form of feminist practice. Feminist Space is a feminist community in Bali which aims to be a forum for aspirations for its members, because the meaning of feminism between individuals will be different. The research method used is a qualitative approach with descriptive-explanatory research type. The theoretical analysis chosen as the scalpel in this research is the existentialist feminist theory of Simone de Beauvoir. The research results revealed that community members have various meanings of feminism, so that members' meanings of feminism are divided into two, namely feminism as a foundation and feminism as a way of life. Apart from that, the informant also uses feminism as a basis for living his socio-cultural and economic life. The existence of feminism gives informants an incentive to break negative stereotypes that harm them. The meaning and practice of feminism carried out by the informants is a manifestation of the values of Beauvoir's existentialist feminism, because indirectly it has been done to show the members' self-existence by working, refusing subordination and becoming intellectual agents. Abstrak Penelitian ini bertujuan untuk memaparkan serta menganalisis praktik feminisme anggota komunitas Feminis Space Bali. Feminisme merupakan pemikiran tentang emansipasi perempuan terhadap ketidakadilan akibat patriarki, di mana laki-laki berada di posisi dominan sedangkan perempuan subordinat. Bali merupakan salah satu contoh bahwa patriarki masih menjadi tatanan sosial masyarakat, terlihat perempuan Bali memegang tiga peran yang mulia namun posisinya masih tidak diapresiasi. Hal ini menimbulkan kesadaran perempuan muda Bali untuk membuat komunitas feminisme, sebagai wujud praktik feminisme. Feminis Space merupakan komunitas feminisme di Bali yang bertujuan sebagai wadah aspirasi bagi para anggotanya, karena pemaknaan feminisme antar individu akan berbeda. Metode penelitian yang digunakan adalah pendekatan kualitatif dengan jenis penelitian deskriptif-eksplanatif. Analisis teori yang dipilih sebagai pisau bedah dalam penelitian ini adalah teori feminisme eksistensialis dari Simone de Beauvoir. Hasil penelitian mengungkapkan bahwa anggota komunitas memiliki pemaknaan feminisme yang beragam, sehingga pemaknaan feminis anggota terbagi menjadi dua yaitu feminisme sebagai pondasi dan feminisme sebagai pandangan hidup. Selain itu, Informan juga menjadikan feminisme sebagai landasan dalam menjalani kehidupan sosial-budaya dan ekonominya. Adanya feminisme memberikan para informan sebuah dorongan untuk mematahkan stereotipe negatif yang merugikan mereka. Pemaknaan dan praktik feminisme yang dilakukan informan merupakan wujud dari nilai-nilai feminisme eksistensialis Beauvoir, karena secara tidak langsung sudah dilakukan untuk menunjukkan eksistensi diri para anggota dengan cara bekerja, menolak subordinasi dan menjadi agen intelektual. Kata kunci: patriarki, feminisme, eksistensi diri, feminisme eksistensialis.
4
Barbosa, Lia Pinheiro. "Lajan lajan ’ayatik or “Walking in Complementary Pairs” in the Zapatista Women’s Struggle." Latin American Perspectives 48, no. 5 (May 14, 2021): 4–24. http://dx.doi.org/10.1177/0094582x211012645.
Повний текст джерелаАнотація:
The women’s struggle as articulated by women of the Zapatista movement in their Women’s Revolutionary Law is an insurgent, revolutionary, rebel, and autonomous feminism—a feminism in dialogue with popular feminisms in Latin America such as peasant and popular feminism and communitarian feminism. La lucha articulada por las mujeres del movimiento zapatista en su Ley Revolucionaria de la Mujer constituye un feminismo insurgente, revolucionario, rebelde y autónomo. Es también un feminismo en diálogo con otros feminismos populares en América Latina, tales como el feminismo campesino y popular y el feminismo comunitario.
5
Abdullah, Muhammad. "Minaret: Islam and Feminism at Crossroads = Minarete: Islam y feminismo en la encrucijada." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 154. http://dx.doi.org/10.20318/femeris.2017.3763.
Повний текст джерелаАнотація:
Abstract. Feminism is alleged to have marginalized and objectified non Western, ethnic, religious, cultural and geographical communities. Women from these marginalized segments are now indigenising the movement to make the cause pluralistic, feminisms—representation of women across the globe. Islamic feminism or/and Muslim feminism, not necessarily advocated by Muslims, is one of the feminist facets that enriches the concept of feminism by bringing to the fore Islam as a faith towards women liberation. This study engages with expression of femaleness, if not feminism, in Sudanese-Scottish fictionist Leila Aboulela’s work— ‘Minaret’. Aboulela’s heroine, Najwa, reinvents herself from liberalism towards Islam. She does not set out to defend Islam from a Western perspective that has come to characterise popular narratives about identity and the clash of cultures in Britain. Instead, she relates to an inside experience of connecting with Islamic network of customs and beliefs for spiritual appease. The key concern of the study is to examine the way this transformation takes place—stimulus and modalities. At times her version of bondage with Islam justifies and reinforces patriarchy rather than combating it. In that, she appears to be standing on the wrong side of notion of gender egalitarianism in Islam. Incongruously, Anwar, the male protagonist emerges as a profeminist portraying liberal feminist values. The denouement is that we need to tolerate diversity of feminist cause within Islamic circles and beyond with a progressive spiritKeywords: Islam, Gender, Islamic feminism, Middle Eastern, Women Fiction, Minaret.Resumen. Se alega que el feminismo ha marginalizado y objetivizado a las comunidades no occidentales. Las mujeres desde estos segmentos marginalizados (étnicos, religiosos y culturales) ahora inician movimientos para convertir a la causa en plural con el fin de que los feminismos sean representados en todo el planeta. El feminismo islámico y/o feminismo musulmán, no necesariamente defendido por musulmanes, es una de las facetas feministas que enriquecen el concepto de feminismo, el cual presenta al islam como una fe que se dirige hacia la liberación de la mujer. Este estudio, entre otras cuestiones, se compromete con las expresiones de la feminidad y no con el feminismo.Palabras clave Islam, género, feminismo islámico, Medio Este, mujeres de ficción, Minarete
6
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.
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Motta, Renata. "Feminist Solidarities and Coalitional Identity: The Popular Feminism of the Marcha das Margaridas." Latin American Perspectives 48, no. 5 (June 17, 2021): 25–41. http://dx.doi.org/10.1177/0094582x211017896.
Повний текст джерелаАнотація:
The Marcha das Margaridas is a mass mobilization in Brazil led by women’s organizations within rural unions in alliance with other social movements and nongovernmental organizations, including transnational partners such as the World March of Women. The main political subjects are rural working women, a political identity that articulates gender, class, and urban-rural inequalities. These are foundational for the popular feminism of the Marcha. An examination of the Marcha das Margaridas guided by a theoretical discussion of poststructural feminism and postcolonial feminism on the role of political identities in building coalitions reveals that it expands the agenda of popular feminism in its relationship to historical feminist agendas and intersectional feminisms and in its coalition politics with men and the left. A Marcha das Margaridas é uma mobilização de massa no Brasil liderada por organismos de mulheres dentro de sindicatos rurais em aliança com outros movimentos sociais e organizações não governamentais (ONGs), incluindo parceiros transnacionais como a Marcha Mundial das Mulheres. Os principais sujeitos políticos são as mulheres trabalhadoras rurais, uma identidade política que articula as desigualdades de gênero, classe e urbano-rurais. Estes são fundamentais para o feminismo popular da Marcha. Um estudo da Marcha das Margaridas guiado por uma discussão teórica do feminismo pós-estrutural e do feminismo pós-colonial sobre o papel das identidades políticas na construção de coalizões revela que ela expande a agenda do feminismo popular em sua relação com agendas feministas históricas e feminismos intersetoriais, como também em sua coalizão política com os homens e a esquerda.
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Suyatno, Suyono. "Corak Feminisme Dua Sajak Penyair Laki-Laki." ATAVISME 15, no. 2 (December 28, 2012): 177–86. http://dx.doi.org/10.24257/atavisme.v15i2.58.177-186.
Повний текст джерелаАнотація:
Tujuan penelitian ini adalah untuk mendeskripsikan ketersebaran gagasan feminisme, yakni apakah gagasan tersebut juga menjangkau kaum lelaki? Penelitian ini menggunakan teori feminisme dan berpijak pada data berupa dua sajak yang ditulis penyair lakilaki, yakni sajak “Adam di Firdaus” karya Subagio Sastrowardojo dan sajak “Perempuan” karya Emha Ainun Nadjib. Hasil penelitian ini menunjukkan bahwa corak feminisme dalam puisi tidak hanya didominasi oleh penyair perempuan. Beberapa sajak yang ditulis oleh penyair lakilaki seperti Subagio Sastrowardojo dengan sajaknya "Adam di Firdaus" dan Emha Ainun Nadjib dengan sajaknya "Perempuan" juga menunjukkan gagasan feminisme. Namun, berbeda dengan sajak feminis yang ditulis oleh penyair perempuan yang umumnya menghadirkan perempuan sebagai korban ideologi gender, dalam sajak feminis yang ditulis oleh penyair lakilaki kesadaran feminisme dan kesetaraan gender baru muncul setelah perempuan direpresentasikan sebagai korban ideologi gender.
Abstract:
The purpose of this study is to determine the spreads of the idea of feminism, i.e., whether the idea will also reach out to the men. This study uses feminist theory and is based on the data in the forms of two poems written by two male poets, "Adam di Firdaus” by Subagio Sastrowardojo and "Perempuan” by Emha Ainun Nadjib. The result shows that the colour of feminism in poetry is not dominated by female poets. Some poetries written by male poets such as Subagio Sastrowardojo with his poem "Adam di Firdaus" and Emha Ainun Nadjib with his poem "Perempuan" also show the idea of feminism. However, different from poetries of feminism written by female poets which commonly represents woman as a victim of gender ideology, in poetries of feminism written by male poets, the awareness of feminism and gender equality appear after the woman is represented as a victim of gender ideology.
Key Words: the victim of gender ideology, feminism, gender equality
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Soleman, Aris, and Reza Adeputra Tohis. "Science Feminis: Sebuah Kajian Sosiologi Pengetahuan." SPECTRUM: Journal of Gender and Children Studies 1, no. 2 (March 9, 2022): 80–89. http://dx.doi.org/10.30984/spectrum.v1i2.171.
Повний текст джерелаАнотація:
Feminism science is a science that makes women both the subject and the object of research. This study aims to reveal the social processes of the formation of feminism science. This research uses qualitative research methods with scientific theory study techniques, and uses the sociology of knowledge as an analytical approach. The result of this research is that the social process of the formation of feminism science takes place in three momentums, namely, externalization and objectification in which feminist movements and thoughts emerge in three phases which provide the foundation for the formation of feminism science in its internalization momentum.
Abstrak
Science feminis adalah ilmu pengetahuan yang menjadikan perempuan sebagai subjek sekaligus objek penelitian. Penelitian ini bertujuan mengungkap proses-proses sosial terbentuknya science feminisme . Penelitian ini menggunakan metode penelitian kualitatif dengan teknik studi teori ilmiah, dan menggunakan sosiologi pengetahuan sebagai pendekatan analisis. Hasil dari penelitian ini adalah bahwa proses sosial terbentuknya science feminis berlangsung dalam tiga momentum yakni, eksternalisasi serta objektifikasi di mana gerakan dan pemikiran feminis muncul dalam tiga fase yang memberikan landasan bagi terbentuknya science feminis dalam moemntum internalisasinya. Penelitian ini juga menunjukan wacana sains feminis di Indonesia.
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Pandey, Renu. "Locating Savitribai Phule’s Feminism in the Trajectory of Global Feminist Thought." Indian Historical Review 46, no. 1 (June 2019): 86–105. http://dx.doi.org/10.1177/0376983619856480.
Повний текст джерелаАнотація:
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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Fajri, Rifdah Ayu, and Angkita Wasito Kirana. "PANDANGAN FEMINISME DALAM LAGU DEAR FUTURE HUSBAND OLEH MEGHAN TRAINOR." ETNOLINGUAL 4, no. 2 (December 14, 2020): 104–25. http://dx.doi.org/10.20473/etno.v4i2.23129.
Повний текст джерелаАнотація:
AbstractThis paper aims to examine the application of the concept of feminism at the level of the American family through the analysis of a song entitled Dear Future Husband, sung by Meghan Trainor, an American singer. In analyzing this phenomenon the author uses the concept of feminism which is promoted by Kate Millett (1970) and mimetic approach. From the results of this study, it is found that in this song, the concept of feminism is still not fully applied in the family sphere. This is because women, as the subject of feminist understanding, still do not fully want this concept for themselves. Keywords: feminism, family, Meghan Traynor, America AbstrakMakalah ini bertujuan untuk mengkaji aplikasi konsep feminisme dalam tataran keluarga Amerika melalui analisa diskursi lagu berjudul Dear Future Husband yang dinyanyikan oleh Meghan Trainor, seorang penyanyi berkebangsaan Amerika. Dalam menganalisa fenomena ini penulis menggunakan konsep feminisme yang diusung oleh Kate Millett (1970) dan pendekatan mimetik. Dari hasil penelitian ini, didapat bahwa pada pada lagu ini, konsep feminisme masih belum sepenuhnya diaplikasikan dalam lingkup keluarga. Hal ini dikarenakan perempuan, sebagai subyek dari paham feminis masih belum sepenuhnya menginginkan konsep tersebut bagi dirinya sendiri. Kata kunci : feminisme, keluarga, , Meghan Traynor, Amerika
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Fournier, Lauren. "Fermenting Feminism as Methodology and Metaphor." Environmental Humanities 12, no. 1 (May 1, 2020): 88–112. http://dx.doi.org/10.1215/22011919-8142220.
Повний текст джерелаАнотація:
Abstract This article proposes the possibilities of fermentation, or microbial transformation, as a material practice and speculative metaphor through which to approach today’s transnational feminisms. The author approaches this from the perspective of their multiyear curatorial experiment Fermenting Feminism, looking to multidisciplinary practices across the arts that bring together fermentation and feminism in dynamic ways. The article outlines ten ways in which fermentation is a ripe framework for approaching transinclusive, antiracist, countercolonial feminisms. As the author takes up these points, drawing from scholarly and artistic references alongside lived experience, they theorize the ways fermentation taps into the fizzy currents within critical and creative feminist practices. With its explosive, multisensory, and multispecies resonances fermentation becomes a provocation for contemporary transnational feminisms. Is feminism, with its etymological roots in the feminine, something worth preserving? In what ways might it be preserved, and in what ways might it be transformed? The author proposes that fermentation is a generative metaphor, a material practice, and a microbiological process through which feminisms might be reenergized—through symbiotic cultures of feminisms, fermentation prompts fizzy change with the simultaneity of preservation and transformation, futurity and decay.
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Muqtada, Muhammad Rikza, Istianah, and 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, no. 1 (June 26, 2024): 55–72. http://dx.doi.org/10.14421/musawa.2024.223.55-72.
Повний текст джерелаАнотація:
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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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.
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Subekti, Mega, Aquarini Priyatna, and 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, no. 2 (March 14, 2016): 91. http://dx.doi.org/10.26610/metasastra.2013.v6i2.91-102.
Повний текст джерелаАнотація:
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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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, no. 2 (March 17, 2016): 7. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v5i2.1516.
Повний текст джерелаАнотація:
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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Salsabila, Riskina. "FRIKSI PEMIKIRAN GERAKAN KESETARAAN GENDER (FEMINISME): PRO DAN KONTRA." TASHWIR 11, no. 1 (June 30, 2023): 45–54. http://dx.doi.org/10.18592/jt.v11i1.9718.
Повний текст джерелаАнотація:
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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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.
Повний текст джерелаАнотація:
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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Najib, Muhammad Ainun. "Tasawuf Dan Perempuan Pemikiran Sufi-Feminisme Kh. Husein Muhammad." Kontemplasi: Jurnal Ilmu-Ilmu Ushuluddin 8, no. 1 (August 25, 2020): 203–28. http://dx.doi.org/10.21274/kontem.2020.8.1.203-228.
Повний текст джерелаАнотація:
Abstract
Husein Muhammad is often classified as a liberal feminist because of his involvement in the thoughts and movements of feminism in Indonesia. Some researchers emphatically liberal feminism in the thinking of Kiai Husein. However, if it is read carefully, there are slips of feminist thought and movement of Kiai Husein with a Sufistic nuance even though it starts from the interpretation of gender or fiqh of the female which is indeed the core of his science. Kiai Husein's Sufistic thought traces are clearly seen in three ways. First, women are sacred and respectable creatures. This is excerpted from the speech of the Muhammad in the event of hajj WADA'. Second, loving equality is a loving God (mahabbah). For Kiai Husein, the sign of someone loving his Lord is a sincere recognition of the equality of men and women. The use of the concept of mahabbah in feminism confirms, in the thought of Kiai Husein, Sufism in feminism. Third, women are not a matter of the body, but spirit. In the midst of the ideology of capitalism which makes the female body a vessel of sensuality, Kiai Husein defended women through human essence, including men, which lies in the spirit.
Keywords: Woman, Sufism, KH. Husein Muhammad, thoughts, feminism.
Abstrak
Husein Muhammad acapkali diklasifikasikan sebagai feminis liberal lantaran keterlibatannya dalam pemikiran dan gerakan feminisme di Indonesia. Beberapa peneliti dengan tegas feminisme liberal dalam pemikiran Kiai Husein. Namun, bila dibaca dengan saksama, terselip pemikiran dan gerakan feminisme Kiai Husein yang bernuansa sufistik sekalipun hal itu berawal dari tafsir gender atau fikih perempuan yang memang menjadi core keilmuannya. Jejak pemikiran sufistik Kiai Husein terlihat dengan gamblang dalam tiga hal. Pertama, Perempuan adalah makhluk suci dan terhormat. Ini disarikan dari pidato Nabi Muhammad dalam peristiwa haji wada’. Kedua, mencintai kesetaraan adalah mencintai Tuhan (mahabbah). Bagi Kiai Husein, tanda seorang mencintai Tuhannya adalah pengakuan yang tulus terhadap kesetaraan laki-laki dan perempuan. Penggunaan konsep mahabbah dalam feminisme menegaskan, dalam pemikiran Kiai Husein, tasawuf dalam feminisme. Ketiga, perempuan bukan soal tubuh, tapir ruh. Di tengah ideologi kapitalisme yang menjadikan tubuh perempuan sebagai bejana sensualitas, Kiai Husein melakukan pembelaan terhadap perempuan melalui esensi manusia, termasuk laki-laki, yang terletak pada ruh.
Kata Kunci: Perempuan, tasawuf, KH. Husein Muhammad, pemikiran.
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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, no. 1 (February 5, 2018): 67. http://dx.doi.org/10.20318/femeris.2018.4074.
Повний текст джерелаАнотація:
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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Kuteleva, Anna V. "The Multiplicity of Feminism: Syntheses of the Local and the Universal." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 16–24. http://dx.doi.org/10.22363/2313-1438-2022-24-1-16-24.
Повний текст джерелаАнотація:
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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ARAT, ZEHRA F. KABASAKAL. "Feminisms, Women's Rights, and the UN: Would Achieving Gender Equality Empower Women?" American Political Science Review 109, no. 4 (November 2015): 674–89. http://dx.doi.org/10.1017/s0003055415000386.
Повний текст джерелаАнотація:
Although all theories that oppose the subordination of women can be called feminist, beyond this common denominator, feminisms vary in terms of what they see as the cause of women's subordination, alternatives to patriarchal society, and proposed strategies to achieve the desired change. This article offers a critical examination of the interaction of feminist theories and the international human rights discourses as articulated at the UN forums and documents. It contends that although a range of feminisms that elucidate the diversity of women's experiences and complexities of oppression have been incorporated into some UN documents, the overall women's rights approach of the UN is still informed by the demands and expectations of liberal feminism. This is particularly evident in the aggregate indicators that are employed to assess the “empowerment of women.” In addition to explaining why liberal feminism trumps other feminisms, the article addresses the problems with following policies that are informed by liberal feminism. Noting that the integrative approach of liberal feminism may establish gender equality without empowering the majority of women, it criticizes using aggregate indicators of empowerment for conflating sources of power with empowerment and making false assumptions.
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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, no. 1 (June 16, 2022): 17–40. http://dx.doi.org/10.55870/tgv.v22i1.4318.
Повний текст джерелаАнотація:
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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Widati, Sri. "Feminisme dalam Sastra Jawa Sebuah Gambaran Dinamika Sosial." ATAVISME 12, no. 1 (June 30, 2009): 83–96. http://dx.doi.org/10.24257/atavisme.v12i1.160.83-96.
Повний текст джерелаАнотація:
Artikel ini bertujuan membahas feminisme dalam sastra Jawa, salah satu sastra etnis di Indonesia yang masih eksis sampai saat ini. Sebelum kemunculan pengarang perempuan, perempuan dalam sastra Jawa ditulis oleh pengarang laki-laki sehingga mereka dideskripsikan sebagai makhluk tak berdaya dan setia pada pria, bukan sebagai sosok atau figur yang kuat. Baru tahun 1917-an, dengan munculnya pengarang perempuan muda dari Yogya dan Surabaya, persepsi feminisme dalam sastra Jawa berubah. Dalam karya-karyanya, mereka mendemonstrasikan solidaritas terhadap perempuan yang menjadi korban ketidaksetaraan gender. Saat ini, sastra Jawa feminis ditulis baik oleh pengarang perempuan maupun laki-laki. Pengarang perempuan menyuguhkan sebuah konsep feminisme yang mengarah pada kesetaraan gender, sementara pengarang laki- laki berusaha untuk membela perempuan tertindas dengan cara laki-laki
Abstract:
This article is aimed to discuss feminism in Javanese literature, one of the ethnical literatures in Indonesia which still exist up till now. Prior to the emergence of female authors, women in the Javanese literature had been written by male authors so that they had been described as being submissive and loyal to men instead of an image or figure of strong ones. Not until 1917s, by the emergence of young female authors from Yogya and Surabaya, did the perception of feminism in Javanese literature change. In the works, they have demonstrated solidarity to women who became the victims of gender inequality. At the present time, feminist Javanese literatures are written by either female or male author. Female authors present a feminism concept which leads to gender equality, whereas male authors make an effort to defend oppressed women by manly methods.
Keywords: feminist, Javanese literature, gender equality, female authors
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Lukose, Ritty. "Decolonizing Feminism in the #MeToo Era." Cambridge Journal of Anthropology 36, no. 2 (September 1, 2018): 34–52. http://dx.doi.org/10.3167/cja.2018.360205.
Повний текст джерелаАнотація:
This article explores what it means to decolonize feminism in the university today. Pushing against the idea that feminism in the university is disengaged from broader struggles, the article suggests a complex relationship between feminism as a knowledge project and as a political one. While feminism has had a long-standing decolonizing imperative within the university, equally challenging has been the decolonization of feminism. The #MeToo era has foregrounded the universalizing horizon of feminism, posing new challenges for this project. Arguing for a more complex understanding of generations and the politics of location in these debates, the article draws on a recent and not so recent feminist archive, such as the articulation of ideas of intersectionality and the ways in which multiple feminisms have been understood, in order to explore decolonizing feminism today.
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Cui, Shuqin. "Female and feminism." MODOS: Revista de História da Arte 7, no. 2 (June 4, 2023): 301–34. http://dx.doi.org/10.20396/modos.v7i2.8672939.
Повний текст джерелаАнотація:
The question of “why there have been no great women artists,” initiated by Linda Nochlin in 1971, elicits different responses from art domains in China. In addition, the notions of feminism or feminist art criticism, translated from English and practiced by Chinese artists, create distinct connotations reflective of different gender conditions. Zhu and Xiao, in their Feminisms with Chinese Characteristics, claim that “Chinese feminisms must remain plural because those concepts represent the changing practical consciousness in response to historical and social developments” (Zhu and Xiao, 2021: 1). Dai Jinhua, a Chinese scholar, views feminism as “the search for different worlds and alternative possibilities other than global capitalism” (Dai, 2002: 29). A historical overview of woman and art in China demonstrates a plurality of female and feminism, and this article shows how alternative responses to Nochlin’s question become possible if one views sexual difference and gender politics as a non-binary system in specific historical contexts.
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Arriyanti, Arriyanti. "ISU FEMINISME DALAM NOVEL PUTRI KARYA PUTU WIJAYA." Madah: Jurnal Bahasa dan Sastra 5, no. 2 (August 16, 2017): 133. http://dx.doi.org/10.31503/madah.v5i2.501.
Повний текст джерелаАнотація:
This paper discusses about issues of feminism in a novel titled Putri written by Putu Wijaya. The discussing about women issues will be analyzed by applying feminism ways of thinking. Issues of feminism will be seen by looking at the main character of the novel. Feminism issues in the novel appear because of the behavior and attitude of the heroine in struggling her will. The rejection toward different gender stereotypes which tends to cut women rights as human being and member of society is the reflection of the heroine‘s attitude.AbstrakTulisan ini mengkaji isu feminisme yang terkandung di dalam novel Putri karya Putu Wijaya. Pembahasan wacana perempuan ini dikupas dengan memanfaatkan kajian feminis. Isu feminisme ini diamati dari tokoh utama cerita, yaitu Putri. Isu feminisme dalam novel Putri muncul karena adanya sikap dan perilaku tokoh utama perempuan dalam mewujudkan dan memperjuangkan keinginannya. Penolakan terhadap perbedaan stereotip gender yang cenderung mengebiri hak-hak perempuan sebagai manusia dan anggota masyarakat merupakan wujud perilaku tersebut.
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Norman, Ishmael D., and Blandina M. Awiah-Norman. "Feminist identity crisis in Africa." International Journal of Arts and Humanities 5, no. 1 (June 19, 2024): 216–26. http://dx.doi.org/10.25082/ijah.2024.01.003.
Повний текст джерелаАнотація:
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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Lister, Ruth. "Being Feminist." Government and Opposition 40, no. 3 (2005): 442–63. http://dx.doi.org/10.1111/j.1477-7053.2005.00159.x.
Повний текст джерелаАнотація:
AbstractThe article starts by locating both the author and men in relation to feminism as an identity, which cuts across the public–private divide. It then attempts to illuminate the meaning of ‘being feminist’ by addressing three, tightly interwoven, issues. First is the question: what is the ‘woman’ who is the subject of feminism? The second section discusses the nature of feminism in its various guises, focusing mainly on feminism in Britain since the late 1960s. It engages with the notions of ‘post-feminism’, ‘global sisterhood’ and a ‘third wave’. Finally, the article analyses critically feminism's uneasy relationship with identity politics.
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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.
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Putri, Perdana. "Quest for Feminist Technology: Challenges to 21st Feminism." Jurnal Perempuan 21, no. 4 (November 5, 2016): 395–403. http://dx.doi.org/10.34309/jp.v21i4.146.
Повний текст джерелаАнотація:
As world develops toward a digital and informational society, feminism finds its place in challenging situation. Numbers of women involved in STEM (Science, Technology, Engineering and Math) are progressively increasing in 21st century. However, the questionremains whether this rising number has significant impact for feminist movement in science, knowledge, and technology. The development of science and technology, foreseeably enough, is quite inimical to feminism1. Using epistemological feminist approach, this paper aims to analyze the contemporary problem of feminism in technology, how its discourse needs to be more developed and critically assessed. I find that feminism needs to broaden its critics not only in term of social-political practice of women in technology, but also it needs to establish its own bodily knowledge in seeking for so-called feminist technology.
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Sulton, Agus. "LASMI DAN GOTHIC FEMINISM DIANA LONG HOEVELER." Jurnal Bahasa Indonesia Prima (BIP) 3, no. 2 (September 27, 2021): 72–80. http://dx.doi.org/10.34012/bip.v3i2.1897.
Повний текст джерелаАнотація:
Abstrak-Konsep gothic feminisme berbeda dengan pengertian feminisme pada umumnya. Gothic feminisme merupakan konsep feminis yang lahir dari perempuan korban terhadap diskriminasi dan dominasi untuk memulai meluapkan pembalasan. Penelitian ini bertujuan untuk mengungkapkan kandungan teks gothic feminism berdasar teori Diana Long Hoeveleryang terdapat dalam novel Lasmi karya Falen dan Ara. Hasil penelitian ini menemukan, bahwa tokoh Lasmi merupakan simbol atas perempuan korban akibat diskriminasi budaya dan sosial tentang identitas wanita. Hadirnya tokoh Lasmi bagian dari upaya penulis untuk mengajikan pengetahuan sekaligus revisi sistem budaya dan sosial yang berkembang di masyarakat. Kata kunci: lasmi, diskriminasi, gothic feminism, revisi sistem
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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.
Повний текст джерелаАнотація:
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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Szydło, Joanna. "Feminism – difficult conversation." Journal of Intercultural Management 6, no. 4-1 (December 1, 2014): 101–12. http://dx.doi.org/10.2478/joim-2014-0038.
Повний текст джерелаАнотація:
Abstract Feminism is a conflict between the female identity and female differences. Yet, all feminist thoughts aim at protecting specific subjects - women. In its current, rather chaotic form it allows to discover, understand and learn something from women who live and work in different countries. Feminism is not monolithic. It comprises a large array of attitudes, interests and ideas. These in turn, are differently represented across countries. Women took and still take various paths in combating inequality, therefore perhaps it would be wise to refer to ‘feminisms’ instead of a singular form ‘feminism’. My goal is to present a concise summary of a particular set of meanings of this term, ones that are relatable in the broadest sense.
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S, Vinodh. "T. Janakiraman’s ‘Uyirthen’ Novel in Feminism View." International Research Journal of Tamil 4, S-14 (November 28, 2022): 47–52. http://dx.doi.org/10.34256/irjt224s148.
Повний текст джерелаАнотація:
Feminism has branched out into a three-way approach to the concept of time. Despite the fundamental differences of opinion, the generality can also be seen in the feminist genres that developed into the three divisions of thought. Equality feminism appeared when the inadequacy of moderate feminism was realized. Extremist feminism and its consequent extreme feminism have emerged in the world as a result of the inadequacy of Egalitarian feminism. Today we can see that there is a tendency for women to choose one feminine genre as a thought-provoking guide for their life and ignore the other based on the land, family, social environment, education and economic status. In the pulsating literature of the community, one can find the people of that community and their thoughts. Feminist thought can also be seen in the works of T. Janakiraman, who creates female characters with the power of strength. The purpose of this article is to examine T. Janakiraman's novel 'Survived' by Feminist Thoughts. In T. Janakiraman 's novels, women are portrayed as a powerful personality. There are three types of feminism: T. Janakiraman; Sengamma, Renganayaki and Anusuya can be compared to the three characters in the novel 'Uyirthen'. This comparison will help us to identify the thinking resources of the three-fold feminism, to focus on the creative technique of the female characters and the social value of the woman.
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Weber Mallmann, Rafaela. "Autonomia, racionalidade e liberdade: o feminismo liberal está falido?" Educação e Filosofia 37, no. 79 (July 31, 2023): 315–44. http://dx.doi.org/10.14393/revedfil.v37n79a2023-65542.
Повний текст джерелаАнотація:
Resumo: A falência do feminismo liberal é apontada como uma realidade por filósofas feministas como Nancy Fraser. A partir disso, a presente pesquisa tem como objetivo esclarecer ideias centrais do feminismo liberal, as principais críticas direcionadas à teoria e a sua utilidade a um projeto feminista emancipador das mulheres, com base, principalmente, nos escritos de Martha Nussbaum. Autonomia, racionalidade e liberdade são as principais reivindicações do feminismo liberal, e por isso, busca-se demonstrar a interlocução entre essas questões e a objetificação, bem como esclarecer que existem interpretações diversas dentro do próprio movimento, a respeito de qual liberdade se interessa, e que nesse sentido, o feminismo liberal igualitário é o mais útil a um projeto emancipador. Palavras-chave: Feminismo liberal; Autonomia; Objetificação; Racionalidade. Autonomy, rationality and freedom: liberal feminism is bankrupt? Abstract: The failure of liberal feminism is pointed out as a reality by feminist philosophers such as Nancy Fraser. From this, the present research aims to clarify central ideas of liberal feminism, the main criticisms directed to the theory and its usefulness to a feminist emancipatory project for women, based mainly on the writings of Martha Nussbaum. Autonomy, rationality and freedom are the main claims of liberal feminism, and therefore, it seeks to demonstrate the dialogue between these issues and objectification, as well as clarify that there are different interpretations within the movement itself, regarding which freedom is interested, and that in this sense, egalitarian liberal feminism is the most useful to an emancipatory project. Key-words: Liberal feminism; Objectification; Autonomy; Rationality. Autonomía, racionalidad y libertad: ¿está en bancarrota el feminismo liberal? Resumen: El fracaso del feminismo liberal es señalado como una realidad por filósofas feministas como Nancy Fraser. A partir de ello, la presente investigación tiene como objetivo esclarecer ideas centrales del feminismo liberal, las principales críticas dirigidas a la teoría y su utilidad para un proyecto feminista emancipador de las mujeres, apoyándose principalmente en los escritos de Martha Nussbaum. La autonomía, la racionalidad y la libertad son los principales reclamos del feminismo liberal, y por ello, busca evidenciar el diálogo entre estos temas y la objetivación, así como aclarar que existen diferentes interpretaciones dentro del propio movimiento, respecto a lo que le interesa la libertad, y que en este sentido, el feminismo liberal igualitario es el más útil para un proyecto emancipador. Palabras clave: Feminismo Liberal; Objetivación; Autonomía; Racionalidad. Data de registro: 28/04/2022 Data de aceite: 17/08/2022
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Nash, Jennifer C., and Samantha Pinto. "Everybody's Maybes: Reproducing Feminism's Bad Objects." South Atlantic Quarterly 122, no. 3 (July 1, 2023): 421–30. http://dx.doi.org/10.1215/00382876-10643945.
Повний текст джерелаАнотація:
In this introduction, we reconsider how we can tell the stories of Black feminist thought and institutional feminist study through uncertainty and incommensurability rather than clear reproducibility of good and bad objects. We then consider the speculative place of reproductive history, metaphor, and technology vis-à-vis intersectionality as a foundational object of worry for and in feminist thought. Taking seriously the sustained focus on white women and white feminism as the quintessential bad objects and actors in the present of US feminism, we engage how the reproductive in Black feminism has been both an occluding and elucidating genre to refract Black women as subjects of a “white” field of feminism and the academy at large. We pay particular attention to the social reproduction of race in analyses of gestation, birth, and motherhood and the opportunities these sites represent for disorienting intersectional analysis rather than shoring up its contours. By challenging feminism's critical attachments to self-evidently ethical objects, this introduction, and this issue, offer a way forward in feminist study that imagines uncertainty as a core method and value of feminist inquiry.
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Srivastava, Pragya. "A Brief Study on Social Networks and Feminism." Integrated Journal for Research in Arts and Humanities 1, no. 1 (November 30, 2021): 1–4. http://dx.doi.org/10.55544/ijrasb.1.1.1.
Повний текст джерелаАнотація:
This study investigates the connection between feminism with social networking and assesses social media's potential to serve as an important forum for the promotion of modern feminism goals. Feminism's influence declined in the ages until social networking became an important aspect of society and female viewpoints were sceptical that it might be resurrected or popularised again. In current history, though, people have utilised social networks to collaborate and distribute progressive concepts. The emergence of "hashtag feminism" has resulted in a radical change in the way femininity is practised and argued for in popular society. Educational women are posing a number of important concerns in view of this drastic change in location for female discussions: Is social platforms beneficial to empowerment and the pursuit of egalitarian goals? This article contends that social network has given feminists a voice to tell their experiences, and has helped in the formation of feminist communities. That's also modern feminism most critical work since it makes us more open to progressive values and concepts, changing our world into one that will embrace and battle for feminism's goals. This paper would look at a number of case reports wherein feminist debates have taken social media by storm. It would assess the effect of social networking as a forum for progressive arguments and the usage of social platforms as a feminism medium in the struggle to accomplish feminism's goals.
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Srivastava, Pragya. "A Brief Study on Social Networks and Feminism." Integrated Journal for Research in Arts and Humanities 1, no. 1 (November 30, 2021): 1–4. http://dx.doi.org/10.55544/ijrah.1.1.1.
Повний текст джерелаАнотація:
This study investigates the connection between feminism with social networking and assesses social media's potential to serve as an important forum for the promotion of modern feminism goals. Feminism's influence declined in the ages until social networking became an important aspect of society and female viewpoints were sceptical that it might be resurrected or popularised again. In current history, though, people have utilised social networks to collaborate and distribute progressive concepts. The emergence of "hashtag feminism" has resulted in a radical change in the way femininity is practised and argued for in popular society. Educational women are posing a number of important concerns in view of this drastic change in location for female discussions: Is social platforms beneficial to empowerment and the pursuit of egalitarian goals? This article contends that social network has given feminists a voice to tell their experiences, and has helped in the formation of feminist communities. That's also modern feminism most critical work since it makes us more open to progressive values and concepts, changing our world into one that will embrace and battle for feminism's goals. This paper would look at a number of case reports wherein feminist debates have taken social media by storm. It would assess the effect of social networking as a forum for progressive arguments and the usage of social platforms as a feminism medium in the struggle to accomplish feminism's goals.
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Johnson, Pauline. "Learning from the Budapest School women." Thesis Eleven 151, no. 1 (April 2019): 69–81. http://dx.doi.org/10.1177/0725513619839245.
Повний текст джерелаАнотація:
What can Western feminism hope to learn from women whose feminisms were originally shaped by experiences behind the ‘Iron Curtain’? In the first instance, an acute sensitivity to the importance of a politics that is responsive to needs. In its social democratic heyday, Western feminism had embraced a politics of contested need interpretation. Now, though, a neoliberal version has converted feminism into an attitudinal resource for the individual woman who is bent upon success. The takeover was made easy by the poor self-understanding of social democratic feminism. My paper will compare Agnes Heller’s theory of ‘radical needs’ and Maria Márkus’s account of the ‘politicization of needs’ and apply both to the normative clarification of endangered feminist agendas. We look to the Budapest School women for more than just a way of conceptualizing the political radicalism of modern feminism as a social movement. Women need heroes too and a reflection upon the dignified and admirable lives of Agnes Heller and Maria Márkus has much to contribute to an ongoing search for a feminist ethic of the self.
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Midesia, Shelly, and Trie Nadilla. "Feminisme dalam Al-Qur'an." Saree: Research in Gender Studies 4, no. 1 (June 30, 2022): 57–67. http://dx.doi.org/10.47766/saree.v4i1.1035.
Повний текст джерелаАнотація:
Feminism, as a multifaceted movement and ideology, aims at achieving gender equality across various spheres including politics, economics, personal, and social realms. The persistent issues of inequality and injustice faced by women have led to the emergence of Islamic feminism as a response. This research employs a library research methodology, drawing from both classical and contemporary sources including books and articles discussing feminism and women's issues. The structural-functional approach is utilized as the theoretical framework, while an analytical descriptive method is employed for data analysis, focusing on elucidating the meaning, scope, and pertinent issues of discussion. Additionally, the comparative method is applied to examine the perspectives of various Muslim scholars. The findings reveal that Islam, predating the modern concept of feminism, addresses the rights and obligations of its adherents without discrimination, as outlined in the Qur'an. The intrinsic value of women in Islam is emphasized through virtues such as piety, chastity, and resilience in upholding beliefs. This paper contributes to the understanding of Islamic feminism and underscores the compatibility of feminist principles within an Islamic framework. AbstrakFeminisme, sebagai sebuah gerakan dan ideologi yang memiliki banyak perspektif, bertujuan untuk mencapai kesetaraan gender di berbagai bidang, termasuk politik, ekonomi, pribadi, dan sosial. Persoalan ketidaksetaraan dan ketidakadilan yang terus menerus dihadapi oleh perempuan telah mendorong munculnya feminisme Islam sebagai respon. Penelitian ini menggunakan metodologi penelitian kepustakaan, dengan mengambil sumber-sumber klasik dan kontemporer, termasuk buku-buku dan artikel-artikel yang membahas feminisme dan isu-isu perempuan. Pendekatan struktural-fungsional digunakan sebagai kerangka teori, sementara metode deskriptif analitis digunakan untuk analisis data, dengan fokus untuk menjelaskan makna, ruang lingkup, dan isu-isu yang berkaitan dengan pembahasan. Selain itu, metode komparatif juga digunakan untuk mengkaji perspektif dari berbagai cendekiawan Muslim. Temuan penelitian ini mengungkapkan bahwa Islam, yang mendahului konsep feminisme modern, membahas hak dan kewajiban pemeluknya tanpa diskriminasi, seperti yang diuraikan dalam Al-Qur'an. Nilai intrinsik perempuan dalam Islam ditekankan melalui kebajikan seperti kesalehan, kesucian, dan ketangguhan dalam menegakkan keyakinan. Makalah ini memberikan kontribusi terhadap pemahaman feminisme Islam dan menggarisbawahi kesesuaian prinsip-prinsip feminis dalam kerangka kerja Islam.
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Witkowska, Sylwia. "POLISH FEMINISM – PARADIGMS." DYSKURS. PISMO NAUKOWO-ARTYSTYCZNE ASP WE WROCŁAWIU 25, no. 25 (February 25, 2019): 192–239. http://dx.doi.org/10.5604/01.3001.0012.9836.
Повний текст джерелаАнотація:
Sylwia Witkowska Polish Feminism – Paradigms The issue of feminist art struggles with a great problem. In my study I focus solely on Polish artists, and thus on the genealogy of feminist art in Poland. Although all the presented activities brought up the feminist thread, in many cases a dissonance occurs on the level of the artists’ own reflections. There is a genuine reluctance of many Polish artists to use the term “feminist” about their art. They dissent from such categorization as if afraid that the very name will bring about a negative reception of their art. And here, in my opinion, a paradox appears, because despite such statements, their creativity itself is in fact undoubtedly feminist. I think that Polish artists express themselves through their art in an unambiguous way – they show their feminine „I”. The woman is displayed in their statement about themselves, about the experiences, their body, their sexuality. Feminism defined the concept of art in a new way. The state- ment that art has no gender is a myth. The activities of women-artists are broader and broader, also in Poland women become more and more noticed and appreciated. Feminist art does not feature a separate artistic language, it rather features a tendency towards realism, lent by photogra- phy or video, which reflects the autonomy of the female reception of the world. It should be stated that feminism is a socially needed phenomenon, and its critique drives successive generations of women-artists.
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Uma, Abdullahi Dahiru, and Baba Musa Y. M. "The History of Women's Writing." Tasambo Journal of Language, Literature, and Culture 2, no. 01 (May 15, 2023): 40–53. http://dx.doi.org/10.36349/tjllc.2023.v02i01.006.
Повний текст джерелаАнотація:
The concept feminism encompasses to an intense awareness of feminine identity and concerns, which has become a significant theme in literature since its rise and development. Despite its controversial nature, this essay offers a comprehensive understanding of feminist literature, including various types such as liberal feminism, radical feminism, Marxist feminism, socialist feminism, cultural feminism, black/African feminism, womanism, African womanism and satanism, and mothers. Women writers have contributed aesthetically and intellectually to the progress and development of society, rejecting the notion of inferiority and highlighting their capabilities. The struggle for equal treatment and identity is a recurring theme in feminist literature. The developing force of the women's liberation movement led to an evaluation of texts from a new perspective, shifting interest to women characters and theorists. In Nigeria, particularly the Northern part, women are traditionally restricted from voicing their opinions, and their decisions are made by male-dominating figures. This paper traces the origin of women's writing worldwide, in Africa and Nigeria; using the theoretical frameworks and text analysis to derive data and suggestions on how women writers can improve their literary status in Nigeria, especially the Northern Nigeria.
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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, no. 6 (June 4, 2018): 187. http://dx.doi.org/10.33052/inter.v4i6.236748.
Повний текст джерелаАнотація:
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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Asmarani, Ratna. "Sula’s Existential Freedom In Toni Morrison’s Novel Entitled Sula." ATAVISME 17, no. 1 (June 30, 2014): 121–33. http://dx.doi.org/10.24257/atavisme.v17i1.24.121-133.
Повний текст джерелаАнотація:
This paper aims to analyze the problems concerning the existential freedom of the young, black, female, main character. Several concepts are used in the analysis; namely, black women existentialism, existential backlash, power feminism, and black feminism. The analysis is also done in the frame of feminist criticism. The result of the analysis shows that it is not easy for a young, black, female character to construct, keep, and/or perform her critical opinion concerning her own existential freedom. There are various kinds of existential backlashes that have to be faced by the female character. Finally, the female character who insists on keeping her own critical opinion concerning her own existential freedom, after she fails to put it into practice in daily life, still has to face a tragic ending. This paper aims to analyze the problems concerning the existential freedom of the young, black, female, main character. Several concepts are used in the analysis; namely, black women existentialism, existential backlash, power feminism, and black feminism. The analysis is also done in the frame of feminist criticism. The result of the analysis shows that it is not easy for a young, black, female character to construct, keep, and/or perform her critical opinion concerning her own existential freedom. There are various kinds of existential backlashes that have to be faced by the female character. Finally, the female character who insists on keeping her own critical opinion concerning her own existential freedom, after she fails to put it into practice in daily life, still has to face a tragic ending
Abstrak:
Makalah ini bertujuan untuk mengkaji permasalahan seputar kebebasan eksistensial tokoh utama perempuan muda kulit hitam. Beberapa konsep digunakan dalam kajian; yaitu, eksistensialisme perempuan kulit hitam, lecut balik eksistensial, feminisme yang mengandalkan kekuatan, dan feminisme kulit hitam. Kajian juga dilakukan dalam kerangka kritik feminis. Hasil kajian menunjukkan bahwa tidak mudah bagi perempuan muda kulit hitam untuk mengkonstruksi, menyimpan, dan/atau menerapkan pemikirannya yang kritis berkenaan dengan kebebasan eksistensialnya sendiri. Ada berbagai lecut balik eksistensial yang harus dihadapinya. Akhirnya, tokoh perempuan yang bersikeras menyimpan pemikirannya yang kritis berkenaan dengan kebebasan keberadaannya tersebut, setelah ia gagal menerapkannya dalam kehidupan sehari‐hari, masih harus menghadapi akhir yang tragis.
Kata-Kata Kunci: eksistensialisme perempuan kulit hitam; lecut balik eksistensial; feminisme yang berbasis kekuatan; feminisme kulit hitam.
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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?
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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.
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Mali, Mateus. "Perempuan dalam Injil dan dalam Teologi Moral." GEMA TEOLOGIKA: Jurnal Teologi Kontekstual dan Filsafat Keilahian 6, no. 1 (April 30, 2021): 17. http://dx.doi.org/10.21460/gema.2021.61.630.
Повний текст джерелаАнотація:
Abstract Feminism is one of social-moral thoughts that challenge the hegemony of patriarchy. Feminists begin their struggle with critique of male domination and ask for valorization of women’s way of thinking, feeling, and moral decisions. According to feminists, one of the communities that are insensitive of feminist issues is the Catholic Church because the church lives in a patriarchal system. Methodology used in this article is hermeneutic. In the light of Jesus’ way, moral theology tries to reflect the problem of feminism and the role of woman in the Church. The main focus of this article is the analysis of feminism in the Gospel and in moral theology. The goal of this writing is to push Catholic women to participate more in the ecclesial life and to correct the male languages of theology to be more feminine-sensitive.
Abstrak Feminisme adalah salah satu pemikiran moral sosial yang menantang hegemoni patriarkal. Para penggerak perempuan menuntut penghargaan dari cara berpikir, berperasaan, dan mengambil keputusan moral dari para perempuan dan mengkritik dominasi laki-laki. Menurut penggerak feminisme, salah satu komunitas yang melanggengkan persoalan tentang perempuan adalah Gereja Katolik karena dia hidup dalam sistem patriarkal.Metodologi yang digunakan dalam artikel ini adalah hermeneutik. Dalam terang cara Yesus, teologi moral mencoba untuk merefleksikan persoalan perempuan dan peranannya di dalam Gereja. Fokus utama dari artikel ini adalah analisa tentang feminisme di dalam Injil dan dalam teologi moral. Tujuan penulisan ini adalah mendorong perempuan Katolik untuk lebih mengambil bagian dalam kehidupan menggereja dan untuk membetulkan bahasa teologi yang terlalu bersifat laki-laki menjadi bahasa teologi yang lebih bersifat perempuan.
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Al-Mahfedi, Mohammed. "The Laugh of the Medusa and the Ticks of Postmodern Feminism: Helen Cixous and the Poetics of Desire." International Journal of Language and Literary Studies 1, no. 1 (June 30, 2019): 54–63. http://dx.doi.org/10.36892/ijlls.v1i1.20.
Повний текст джерелаАнотація:
This paper aims to explore Helen Cixous’ postmodernist trends in her formulations of a new form of writing known as ecriture feminine. The paper attempts to validate the view that Cixous’ “The Laugh of the Medusa” is regarded as the manifesto of postmodern feminism. This is done by attempting a critical discourse analysis of Cixous' narrative of ecriture feminine. Deploying a multifaceted-framework, ranging from postmodernism to psychoanalysis through poststructuralist theory and semiotics, the study reveals Cixous' metamorphosing and diversified trend of feminist writing that transposes the subversion of patriarchy into a rather bio-textual feminism, known as bisexuality. The paper highlights the significance of Cixous’ essay as a benchmark of postmodern feminism.
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Deepwell, Katy. "The Politics and Aesthetic Choices of Feminist Art Criticism." Arts 12, no. 2 (March 23, 2023): 63. http://dx.doi.org/10.3390/arts12020063.
Повний текст джерелаАнотація:
This article explores feminist art criticism from the point of view of aesthetics/politics in global contemporary art. It is based on the author’s experience as an art critic and founding editor of n.paradoxa: international feminist art journal (1998–2017). Reading articles published in the previous two decades both for the journal and outside it, it became possible to identify how subjects produce specific objects in art criticism that demonstrate different locations and standpoints in thought and how these align with criticism from broader feminist political theories. This is an exploration of the aesthetics/politics both in, about and beyond feminist art criticism. The methodology presented analyses feminist art criticism using a model of clusters of concepts that draws on Anne Ring Petersen’s examination of identity politics, race and multiculturalism from 2012. Feminist analyses in which this approach has been attempted are discussed: Sue Rosser’s 2005 analysis of cyberfeminism and Tuzyline Jita Allan’s 1995 discussion of black/womanist/African feminisms. The article identifies four types of feminist art criticism: liberal feminism, materialist feminism, feminist cosmopolitan multi-culturalism, and queer post-colonial feminism. The aims, methods and approaches of these tendencies are outlined to demonstrate the differences between them. The article concludes with a discussion about the futures of feminist art criticism.