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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.
Анотація:
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
Stamile, Natalina. "Igualdad, diferencia y teoría feminista = Equality, Difference and Feminist Theory." EUNOMÍA. Revista en Cultura de la Legalidad, no. 18 (April 1, 2020): 9. http://dx.doi.org/10.20318/eunomia.2020.5261.
Анотація:
Resumen: Uno de los principales propósitos de este trabajo es analizar la compatibilidad entre la igualdad y la diferencia, dentro de la teoría feminista. En particular me interesa discutir el argumento desarrollado por algunas teóricas y feministas quienes afirman que la igualdad es compatible con las diferencias en el ámbito jurídico. Se acentuará el análisis a partir de la relación entre las Tecnologías de la Información y la Comunicación (TIC) y la condición de la mujer, buscando verificar si, a raíz de esta relación, ésta última sufre mudanzas considerables. En esta perspectiva, la introducción de la diferencia parece ser indispensable para alcanzar la igualdad y hacerla efectiva. Finalmente, se intentará defender que la contraposición teórica entre el feminismo de la igualdad y el feminismo de la diferencia, podría superarse proponiendo una forma de lectura que intenta conciliar las dos alternativas.Palabras clave: Principio de igualdad, Estado de Derecho, diferencia, teoría feminista, TICs, conocimiento y desarrollo local.Abstract: One of the main aims of this study is to analyze the compatibility between equality and difference in feminist theory. In particular, I am interested in discussing the argument of some theorists and feminists who affirm that equality and difference are compatible in the legal field. My analysis will focus on the relationship between Information and Communication Technologies (ICT) and the condition of women, verifying if, as a result of this relation, women suffer considerable changes. In this context, the introduction of difference seems to be indispensable to achieve equality and its effectiveness. I conclude that the juxtaposition of feminism of equality and feminism of difference could be overcome, and a form of lecture that tries to conciliate the two alternatives may be proposed.Keywords: Equality principle, Rule of law, difference, feminist theory, ITC.
3
., Preeti. "'Dalit Feminist Theory: A Reader'." CASTE / A Global Journal on Social Exclusion 4, no. 1 (May 15, 2023): 167–71. http://dx.doi.org/10.26812/caste.v4i1.468.
Анотація:
This reader is a compilation of eighteen essays written by academics, feminists and scholar-activists from a Dalit Feminist Perspective. The editors Sunaina Arya and Aakash Singh Rathore, introduces the book by theorizing Dalit feminism underpinning its ontology and epistemology. Critiquing the academic discourse of feminism which predominantly questions gender inequality on a single axis as a fight against patriarchy, Arya and Rathore pose the important question, ‘Why Dalit Feminist Theory?’. Although the dialogue on Dalit Feminist standpoints started during the 1990s, the core of the book lies in attempting to legitimize Dalit Feminist Theory due to the ubiquity of caste question in Indian society, which cannot be overlooked in any circumstances. Thus, the book revisits the Indian Feminist discourse for feminists to critique the gatekeeping that ‘upper caste’ privileged feminists did to represent the issues of all women by homogenizing the category of a woman based on a few percentages of upper caste women leaving out Dalit, Bahujan, Adivasi and minority women who forms a much larger percentage in comparison. The book is an important read due to its critical engagement and initiation of a dialogue with Indian feminists to argue the need for Dalit Feminist Theory in reshaping Indian feminist discourse.
4
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.
Анотація:
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
5
Rosser, Sue V. "Feminist Scholarship in the Sciences: Where Are We Now and When Can We Expect A Theoretical Breakthrough?" Hypatia 2, no. 3 (1987): 5–17. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01338.x.
Анотація:
The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in science are needed to further explore science and its relationships to women and feminism in order to change traditional science to a feminist science.
6
Boehm, Beth A. "Feminist Histories: Theory Meets Practice." Hypatia 7, no. 2 (1992): 202–14. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00894.x.
Анотація:
Fox-Genovese, Kaminer, and Riley all write the history of feminism as a history of conflict between feminists who desire to deny difference in favor of equality and those who desire to celebrate difference. And they all ask what this contradiction lying at the heart of feminist theory implies for the practice of feminist politics. These works reveal the need for feminists who engage this debate to be self’-Conscious in their formulations.
7
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.
Анотація:
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.
8
Wendling, Karen. "A Classification of Feminist Theories." Les ateliers de l'éthique 3, no. 2 (April 12, 2018): 8–22. http://dx.doi.org/10.7202/1044593ar.
Анотація:
In this paper I criticize Alison Jaggar’s descriptions of feminist political theories. I propose an alternative classification of feminist theories that I think more accurately reflects the multiplication of feminist theories and philosophies. There are two main categories, “street theory” and academic theories, each with two sub-divisions, political spectrum and “differences” under street theory, and directly and indirectly political analyses under academic theories. My view explains why there are no radical feminists outside of North America and why there are so few socialist feminists inside North America. I argue, controversially, that radical feminism is a radical version of liberalism. I argue that “difference” feminist theories – theory by and about feminists of colour, queer feminists, feminists with disabilities and so on – belong in a separate sub-category of street theory, because they’ve had profound effects on feminist activism not tracked by traditional left-to-right classifications. Finally, I argue that, while academic feminist theories such as feminist existentialism or feminist sociological theory are generally unconnected to movement activism, they provide important feminist insights that may become important to activists later. I conclude by showing the advantages of my classification over Jaggar’s views.
9
Zhu, Chen. "MCROBBIE'S THEORY OF POST-FEMINIST DISARTICULATION AND THE PRECARIOUSNESS IN CHINESE CONTEMPORARY SOCIETY." International Journal of Education Humanities and Social Science 05, no. 06 (2022): 89–100. http://dx.doi.org/10.54922/ijehss.2022.0459.
Анотація:
This paper analyzes the theoretical transferring of post-feminism and the concept of “disarticulation” from western feminism discourses to the Chinese contemporary media landscape. By introducing the connotation of post-feminism and its disarticulated precarious consequence to the feminism agenda, the paper argues that Chinese native feminism discourses represented the precariousness of post-feminism in the way which de-politicized, decentralized and self-governed individualization has dominated the narratives of feminists. The paper proposes that there is a new Chinese feminist ecology widely growing on media platforms with the characteristics of stigmatization of feminists, breaking down the unity of all feminist groups as well as women as a whole by labeling and gazing upon them, and further disarticulated feminist groups from the primary activism agenda and political alliance. The paper warned that due to the peculiarity of Chinese politics, namely, the long absence of official recognition of feminism and authoritative oppression of it, the precarious consequence of disarticulation pervades contemporary Chinese media landscapes by saturating the online feminism discourses and interrupts its developmental courses.
10
Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
Анотація:
Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
11
Kirkpatrick, Jennet. "Introduction: Selling Out? Solidarity and Choice in the American Feminist Movement." Perspectives on Politics 8, no. 1 (March 2010): 241–45. http://dx.doi.org/10.1017/s1537592709992829.
Анотація:
This symposium examines an emergent orientation within the American feminist movement called “choice feminism.” Choice feminists are primarily concerned with increasing the number of choices open to women and with decreasing judgments about the choices that individual women make. Choice feminists are best known for their argument that a woman who leaves the remunerated labor market to care for her children is a feminist in good standing; she makes a feminist decision. While media coverage of choice feminism has been extensive, political scientists have been comparatively quiet. In this symposium, four political scientists analyze and evaluate choice feminism, revealing their disagreement about the validity of the choice feminist position and about the meaning of choice feminism for movement politics, political judgment, and liberal political theory.
12
Jackson, Stevi. "Feminist Sociology and Sociological Feminism: Recovering the Social in Feminist Thought." Sociological Research Online 4, no. 3 (September 1999): 43–56. http://dx.doi.org/10.5153/sro.341.
Анотація:
Whereas others have considered the interrelationship between feminism and sociology in terms of the impact of the former on the latter, this paper focuses on the influence of sociological thought on feminist theory. Sociological perspectives were much in evidence within feminist thought in the 1970s, but the shifting disciplinary hierarchies associated with the ‘cultural turn’ of the 1980s have since undermined sociology's influence within feminism - and especially in feminist theory. One consequence of this, I suggest, has been the erasure of some important sociological insights and perspectives from the map of feminist theory. In particular the origins of social constructionism have been forgotten, along with much that was distinctly social in this approach. In charting the course and assessing the effects of the ‘cultural turn’, I make it clear than not all feminists have followed that route. I argue for the recovery of the social from its eclipsing by the cultural and for the continued importance of a sociologically informed feminism into the 21st century. In making the case for a distinctly sociological approach to central feminist concerns, I will take sexuality as a case study. Here I seek to demonstrate that sociology has more to offer feminism than the cultural focus of queer theory.
13
Du Plessis, J. W., and D. H. Steenberg. "Uit die oogpunt van ’n vrou? Perspektief op feministiese literêre kritiek in die kader van die Airikaanse prosa." Literator 12, no. 3 (May 6, 1991): 71–88. http://dx.doi.org/10.4102/lit.v12i3.781.
Анотація:
Feminists feel that in literary criticism not enough consideration is given to feminism as an ideology in the production of texts. According to them, existing literary criticism is strongly man-centred. This is especially true of the practice of South African literary criticism. Although feminism does not have at its disposal a formulated feminist literary criticism, a great deal of research has been done in this direction abroad. This is especially the case in Europe and America. Feminist literary critics apply themselves to the representation of the woman in works by male authors and an analysis of feminine experience in the production of texts by women. This article is an exploration of the Anglo-American and French approaches in feminist literary criticism. An attempt is made to formulate the aims of a possible South African feminist literary criticism in order that not only the general norms, but also the feminist codes in the production of a text, speak towards the final interpretation of a work.
14
Intemann, Kristen. "25 Years of Feminist Empiricism and Standpoint Theory: Where Are We Now?" Hypatia 25, no. 4 (2010): 778–96. http://dx.doi.org/10.1111/j.1527-2001.2010.01138.x.
Анотація:
Over the past twenty-five years, numerous articles in Hypatia have clarified, revised, and defended increasingly more nuanced views of both feminist empiricism and standpoint feminism. Feminist empiricists have argued that scientific knowledge is contextual and socially situated (Longino 1990; Nelson 1990; Anderson 1995), and standpoint feminists have begun to endorse virtues of theory choice that have been traditionally empiricist (Wylie 2003). In fact, it is unclear whether substantive differences remain. I demonstrate that current versions of feminist empiricism and standpoint feminism now have much in common but that key differences remain. Specifically, they make competing claims about what is required for increasing scientific objectivity. They disagree about 1) the kind of diversity within scientific communities that is epistemically beneficial and 2) the role that ethical and political values can play. In these two respects, feminist empiricists have much to gain from the resources provided by standpoint theory. As a result, the views would be best merged into “feminist standpoint empiricism.”
15
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.
Анотація:
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
16
Ferreira, Nathalia Bezerra da Silva, and Verônica Maria de Araújo Pontes. "FEMINISMOS: CAMINHOS PERCORRIDOS E TENDÊNCIAS CONTEMPORÂNEAS." Revista Expressão Católica 6, no. 2 (August 1, 2018): 47. http://dx.doi.org/10.25190/rec.v6i2.2110.
Анотація:
O movimento feminista possui dentro de sua história uma série de vertentes que colaboram para o fortalecimento e ampliação de pautas de lutas. Na medida em que cresce, o movimento amplia suas pautas de discussões incluindo novas temáticas que precisam ser debatidas, novas dificuldades a serem superadas. Dessa forma, o presente trabalho tem por objetivo discutir sobre aspectos históricos e teóricos do feminismo. Realizamos uma leitura de três teóricas: Beauvoir, Friedan e Hooks, contextualizando-a com as realidades sociais e políticas do período. No decorrer do trabalho apontamos para o fato de não haver um único feminismo. O feminismo, portanto, é tão plural quanto as mulheres que levantam essa bandeira e está em constante atividade. Para tanto, pautamos nosso trabalho nas propostas de Friedan em A Mistica Feminina (1971), em Feminist theory from margin to center (1984) e Feminism is for everybody: passionate politics (2000), de Hooks) numa tentativa de compreender uma parcela da conjuntura do feminismo.
17
Azizah, Nur. "Aliran Feminis dan Teori Kesetaraan Gender dalam Hukum." SPECTRUM: Journal of Gender and Children Studies 1, no. 1 (June 30, 2021): 1–10. http://dx.doi.org/10.30984/spectrum.v1i1.163.
Анотація:
Feminists are a driving group with different thinking patterns in the concept of gender equality. In the late 1960s until the 70s, feminist groups began to focus their attention on the legal field so that a feminist genre called Feminist Legal Theory emerged. However, this feminist school is influenced by previous thinking. Law is the focus of attention because the law is a legal tool to ratify and strengthen the patriarchal system. Law in a country is seen as unable to accommodate women's rights and only strengthens the position of men. This research is descriptive-analytical research with a literature study.
Abstrak
Feminis adalah kelompok penggerak dengan pola pemikiran yang berbeda dalam konsep kesetaraan gender. Pada akhir tahun 1960 hingga tahun 70-an kelompok aliran feminis mulai memfokuskan perhatiannya di bidang hukum sehingga muncullah aliran feminis yang disebut Feminist Legal Theory. Meskipun demikian aliran feminis ini dipengaruhi oleh pemikiran sebelumnya. Hukum menjadi focus perhatian disebabkan hukum adalah alat yang legal untuk mengesahkan dan menguatkan system patriarki. Hukum dalam suatu negara dipandang tidak mampu mengakomodir hak-hak perempuan dan hanya menguatkan kedudukan laki-laki. Penelitian ini adalah jenis penelitian deskriptik analitik dengan studi pustaka.
18
Stovall, Holly A., Lori Baker-Sperry, and Judith M. Dallinger. "A New Discourse on the Kitchen: Feminism and Environmental Education." Australian Journal of Environmental Education 31, no. 1 (February 24, 2015): 110–31. http://dx.doi.org/10.1017/aee.2015.11.
Анотація:
Popularised feminist discourse has devalued daily cooking and implicitly defined it as work that reinforces women's second-class status. In an era of climate change linked to industrialised foods and disease epidemics caused by the modern Western diet, kitchen work has acquired political importance. Daily cooking must be understood as public, as well as private. Neither feminist theorists nor environmental educators have integrated cooking in the kitchen, specifically, into discourse. By examining two local foods activist groups, we measure one site where feminists value cooking, and we develop a feminist theory of gender-inclusivity. Based on our survey, feminists who cook with local foods are only beginning to ideologically integrate feminism and sustainable foods cooking; however, we argue that in practice, the connection is strong and that it is time to conceptualise a new discourse on the kitchen for a feminist-environmental theory of cooking.
19
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.
Анотація:
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.
20
Ferguson, Ann. "Motherhood and Sexuality: Some Feminist Questions." Hypatia 1, no. 2 (1986): 3–22. http://dx.doi.org/10.1111/j.1527-2001.1986.tb00834.x.
Анотація:
This is a review essay that also serves as an introduction to the other essays in the issue. It discusses feminist theory's relation to Freud, feminist ethical questions on motherhood and sexuality, the historical question of how systems of socially constructed sexual desire connect to male dominance, the question of the role of the body in feminst theory, and disputes within feminism on self, gender, agency and power.
21
Marome, Wijitbusaba. "Foucault’s Work for the Analysis of Gender Relations: Theoretical Reviews." Journal of Architectural/Planning Research and Studies (JARS) 3 (December 30, 2005): 115–26. http://dx.doi.org/10.56261/jars.v3.169048.
Анотація:
Michel Foucault’s focus on power relationships has drawn political scientists, political philosophers,and feminists to his texts. His argument which analyses power and discourse takes political analysts beyondstate as the locus of power. In general, his work is important for feminist analyses, especially the threevolumeof historical account of sexuality, because it shares with feminists and intense and critical gaze atsexuality, ‘power and knowledge.’ However, Foucault’s politics of Western sexuality leaves female sexualityinvisible. To complete this historical account of sexuality requires feminist critiques which extend and alterthe analysis to include female sexuality. Thus, the question is not if, but how Foucault should be situated intocontemporary feminist theory. This paper examines four major criticisms that traditional feminists haveargued against Foucault’s understanding of theory-justification, power relations, collective politics, and genderneutrality. We argue that the first three criticisms are undiscovered, but offer an important set of political toolto feminism. For the gender neutrality criticism, we argue that Foucault’s neglect of gender difference in hishistory of sexuality falls short of feminist goals. Finally, feminists should approbate only the aspects ofFoucauldian philosophy that are conductive to gender analysis and move beyond Foucault’s androcentrism tocreate alternative histories of sexuality and opportunities for resistance.
22
Salem, Sara. "Intersectionality and its discontents: Intersectionality as traveling theory." European Journal of Women's Studies 25, no. 4 (April 22, 2016): 403–18. http://dx.doi.org/10.1177/1350506816643999.
Анотація:
‘Intersectionality’ has now become a major feature of feminist scholarly work, despite continued debates surrounding its precise definition. Since the term was coined and the field established in the late 1980s, countless articles, volumes and conferences have grown out of it, heralding a new phase in feminist and gender studies. Over the past few years, however, the growing number of critiques leveled against intersectionality warrants us as feminists to pause and reflect on the trajectory the concept has taken and on the ways in which it has traveled through time and space. Conceptualizing intersectionality as a traveling theory allows for these multiple critiques to be contextualized and addressed. It is argued that the context of the neoliberal academy plays a major role in the ways in which intersectionality has lost much of its critical potential in some of its usages today. It is further suggested that Marxist feminism(s) offers an important means of grounding intersectionality critically and expanding intersectionality’s ability to engage with feminism transnationally.
23
Elliott, Jane. "The Currency of Feminist Theory." PMLA/Publications of the Modern Language Association of America 121, no. 5 (October 2006): 1697–703. http://dx.doi.org/10.1632/pmla.2006.121.5.1697.
Анотація:
In her essay “what feminism means to me,” the second-wave feminist vivian gornick describes her entry into 1970s feminism in terms that have become very familiar. First, there is the “exhilaration” that comes from feminist analysis, “the particular type of joy [that arises] when a sufficiently large number of people are galvanized by a social explanation of how their lives have taken shape and are gathered together … elaborating the insight and repeating the analysis” (64–65). Then there is the seemingly inevitable declension. “[A]round 1980,” Gornick reports, “feminist solidarity began to unravel. As the world had failed to change sufficiently to reflect our efforts, that which had separated all women before began to reassert itself now in us…. Personalities began to jar, conversations to bore, ideas to repeat themselves” (66–67). While Gornick's account may at this point seem routine, her perspective on the routine makes her description remarkable: in contrast to countless other such reports, Gornick places no blame on the internal politics of feminism itself, either in the form of the critique by radical women of color or in the turn to theory. And, in the absence of this blame laying, something else becomes visible: in Gornick's reckoning, the problem was not so much that feminist analysis was challenged and hence destabilized by internal critique but rather that it remained the same for too long, so that it stopped being exciting and came to feel boring and repetitive instead. In suggesting that repetition in and of itself may be a problem for feminism, Gornick's account gestures toward some of the complex and, I think, usually unexplored relations that feminist theory implies between the new, the politically useful, and the intellectually compelling.
24
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.
Анотація:
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.
25
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.
Анотація:
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.
26
T, Kavitha. "Feminine construction in Yatchi Short Story." International Research Journal of Tamil 3, S-1 (April 24, 2021): 1–8. http://dx.doi.org/10.34256/irjt21s11.
Анотація:
‘Feminism’ has emerged in the Western Countries as a political concept concerned with the welfare of women. Over time the literature evolved into a theory of understanding the depictions of women that women create. Some approaches are needed to understand a theory. Thus, to access literature in a feminist perspective, Vijayalakshmi.T in her article identified nine types of Feminist attitudes. This article aims to explore how the first of these approaches “Feminine Construction” is found in Jeyamohan`s Short story “Yatchi”.
27
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.
Анотація:
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.
28
Oliphant, Vanessa Nicole, Deja Broyles, Déjà N. Clement, and LaRicka R. Wingate. "Mental Health Strategies Informed by Black Feminist Thought." Open Cultural Studies 6, no. 1 (January 1, 2022): 137–46. http://dx.doi.org/10.1515/culture-2022-0151.
Анотація:
Abstract There is currently a gap in the literature that explicitly connects Black feminist thought with psychological theory, research, or intervention. This article review aims to assist in filling the gap and inspire scholars to actively utilize the knowledge of Black feminism and apply it to culturally specific mental health resources for Black women. There is a need for a new generation of Black feminists to intentionally center Black women’s mental health in psychological research and therapeutic practices. Black women’s mental health is an important part of Black feminism, and accordingly psychological theory, research, and intervention should actively incorporate Black feminist thought. This article seeks to call attention to specific ways Black women can preserve and strengthen their mental health and maintain resiliency. Specifically, this review highlights three Black feminist-informed strategies that can aid in supporting Black women’s mental health: practicing essential/critical affirmations, raising Black consciousness, and intentional self-definition.
29
Kuhle, Barry X. "Evolutionary Psychology is Compatible with Equity Feminism, but Not with Gender Feminism: A Reply to." Evolutionary Psychology 10, no. 1 (January 1, 2012): 147470491201000. http://dx.doi.org/10.1177/147470491201000104.
Анотація:
I comment on Eagly and Wood's biosocial constructionist evolutionary theory (2011; DOI: 10.1007/s11199-011-9949-9). Although this gender feminist theory allows for evolved physical differences between men and women and evolved psychological similarities for men and women, it fails to consider evolutionary accounts of psychological sex differences. I hypothesize that gender feminists' reluctance to acknowledge that evolution has left different fingerprints on men's and women's bodies and brains stems from two common misunderstandings of evolutionary psychology: the myth of immutability and the naturalistic fallacy. I conclude that although evolutionary psychology is eminently compatible with equity feminism, evolutionary psychology and feminist psychology will conflict as long as the latter adheres to gender feminism and its unwillingness to acknowledge the evidence for evolved psychological sex differences. Gender feminism's dualistic view of evolution hinders the search for and understanding of the proximate and ultimate causes of inequality. Feminist psychology needs to evolve by embracing equity feminism, which has no a priori stance on the origin or existence of differences between the sexes.
30
Hutchings, Kimberly. "Speaking and hearing' Habermasian discourse ethics, feminism and IR." Review of International Studies 31, no. 1 (January 2005): 155–65. http://dx.doi.org/10.1017/s0260210505006352.
Анотація:
It is impossible not to encounter Habermas as an important interlocutor in the fields of critical theory, feminist theory and international relations theory across which I work. He is the outstanding critical theorist of his generation, in the tradition of critique which was carried through the Frankfurt School and traces itself back to Kant, Hegel and Marx. And for feminists and international relations theorists, he represents one of the directions in which feminist theory or post-positivist IR could develop, deepening its epistemological and sociological understanding without sacrificing the possibility of the rationally grounded critique of contemporary world politics. This article is the beginning of an attempt to trace through layers of difficulty encountered in using Habermas as a normative resource for a particular version of feminist international theory, which understands feminism to be a transnational, cosmopolitan (but not univocal) project, neither authorised nor legitimised by any foundational ground or teleological end. I will argue that although Habermas's notion of discourse ethics seems initially promising as a way forward for non-foundational feminist theory, in the end any ‘dialogue’ on Habermasian terms turns out to be one-sided and exclusive.
31
Wicks, Andrew C. "Reflections on the Practical Relevance of Feminist Thought to Business." Business Ethics Quarterly 6, no. 4 (October 1996): 523–31. http://dx.doi.org/10.2307/3857503.
Анотація:
AbstractI appreciate the opportunity to comment on two recent papers (Burton and Dunn, “Feminist Ethics as Moral Grounding for Stakeholder Theory” and Dobson, “The Feminine Firm: A Comment”—both in the April 1996 edition of BEQ) which deal with the subject of feminism in business ethics. Both raise important issues for how we think about the relevance and potential contribution of feminist thought to this area of research.
32
Fazli, Bilal Ahmad. "Methodology of Literary Criticism Based on the Theory of Feminism." Randwick International of Education and Linguistics Science Journal 4, no. 1 (March 31, 2023): 142–48. http://dx.doi.org/10.47175/rielsj.v4i1.630.
Анотація:
Feminism is an organized movement to defend women's rights, whose roots go back to the Periods of European Enlightenment (Renaissance). Throughout its long history, this movement wanted to overthrow the patriarchal system and eliminate the rule of gender discrimination. Feminism officially began its activity at the end of the 18th century and has gone through a period full of ups and downs since then. The three important waves of this movement are considered to be one of its most important activities, whose basic goals are "preserving the right to vote for women, and emphasizing protest against gender, social and economic differences and inequalities." After the feminism movement, feminist criticism emerged followed the reflection of women's voices and their experiences in literature and started its activities from the second half of the 20th century. The works of famous writers such as “Virginia Woolf” and “Simon de Boir” are eminent examples of this movement. In this article, we have reviewed the methods that can be used to study literary works from the perspective of feminist criticism, as well as the things that a literary critic can do to write a good and interesting critique of a work based on the theory of feminism. The result showcased that Critics who take a feminist approach in criticizing literary texts do not deny the existence of differences between male and female characters in the works. It may be said that the view that women are different from men basically corresponds to patriarchal ideology, but it must be said that the third wave feminists do not deny the existence of a difference between men and women, and in their opinion, the difference between women and men can even be seen in the readiness or potential ability of women to establish interpersonal communication and recognize it as a symbol of compassion, empathy and kindness. In addition, we have also stated that it can be a good guide in the field of writing feminist criticism on literary and artistic works.
33
Lay, Kathy, and James G. Daley. "A Critique of Feminist Theory." Advances in Social Work 8, no. 1 (April 30, 2007): 49–61. http://dx.doi.org/10.18060/131.
Анотація:
Objective: Feminism has grown rapidly in the last 40 years as both a multidisciplinary voice advocating for change and an area of scholarship and theory building. A review of empirical articles describes 17 studies that indicate a wide range of applications of feminist theory, but theory is applied primarily as a lens for other issues, rather than to expand theory development. Advocacy and philosophical views seem to overshadow theory development. Suggestions for improving feminist theory are offered.
34
Semerjian, Tamar Z., and Jennifer J. Waldron. "The Journey through Feminism: Theory, Research, and Dilemmas from the Field." Sport Psychologist 15, no. 4 (December 2001): 438–44. http://dx.doi.org/10.1123/tsp.15.4.438.
Анотація:
This paper explores how feminism can be used in sport psychology research and the particular dilemmas that can present themselves when a feminist perspective is used within the framework of sport psychology. Both authors describe their personal entrées into various schools of feminism, the ways they incorporate feminist theory into their work, and the struggles they have encountered in using feminist approaches in a field that is not always open to feminist epistemology. This paper includes a description of several types of feminist thought. Both authors use feminist theory in research that concerns women at either end of the life span, specifically girls and older women, and the ways that members of these groups think about and relate to their bodies. While feminism has been an important, useful, and enlightening perspective and tool for both authors, it has also proven problematic within the context of sport psychology research. The dilemmas encountered are described as epistemological and methodological and discussed in the context of personal experiences from both authors.
35
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.
Анотація:
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.
36
Kurtiş, Tuğçe, and Glenn Adams. "Decolonizing Liberation: Toward a Transnational Feminist Psychology." Journal of Social and Political Psychology 3, no. 1 (August 21, 2015): 388–413. http://dx.doi.org/10.5964/jspp.v3i1.326.
Анотація:
This paper engages the theme of “decolonizing psychological science” in the context of a perspective on psychological theory and research—namely, feminist psychology—that shares an emphasis on broad liberation. Although conceived as a universal theory and practice of liberation, scholars across diverse sites have suggested that feminism—perhaps especially as it manifests in psychological science—is not always compatible with and at times is even contradictory to global struggles for decolonization. The liberatory impulse of feminist psychology falls short of its potential not only because of its grounding in neocolonial legacies of hegemonic feminisms, but also because of its complicity with neocolonial tendencies of hegemonic psychological science. In response to these concerns, we draw upon on perspectives of transnational feminisms and cultural psychology as tools to decolonize (feminist) psychology. We then propose the possibility of a (transnational) feminist psychology that takes the epistemological position of people in various marginalized majority-world settings as a resource to rethink conventional scientific wisdom and liberate “liberation”. Rather than freeing some women to better participate in global domination, a transnational feminist psychology illuminates sustainable ways of being that are consistent with broader liberation of humanity in general.
37
Oliver, Kelly. "Julia Kristeva's Feminist Revolutions." Hypatia 8, no. 3 (1993): 94–114. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00038.x.
Анотація:
Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics.
38
Grabovska, Iryna, and Larysa Nalyvaiko. "FEMINIST MEN ON THE USEFULNESS OF FEMINISM FOR THE DEVELOPMENT OF PERSONS AND COMMUNITIES (Book review: Kaufman M., Kimmel M. Men about feminism. K: Knigolav, 2019. 208 p.)." Almanac of Ukrainian Studies, no. 29 (2021): 205–8. http://dx.doi.org/10.17721/2520-2626/2021.29.29.
Анотація:
The review of the book "Men about Feminism" by two world-famous feminists Michael Kaufman and Michael Kimmel discusses the main ideas of this work. The review shows the motives that prompted two very selfsufficient researchers and activists to fight for gender equality and violence against women around the world to resort to the "collective defense" of feminism as a theory and practice, as a worldview of the modern world. of feminism as a theory and practice, as a worldview of the modern world. The authors prove the "naturalness" of the emergence and development of the feminist movement, especially in democratic countries, focused on man as a value and the protection of his rights as one of the main tasks of the modern state. The book focuses mainly on the male half of the community and proves the "benefits" of the feminist movement for both women and men.
39
Dhangadamajhi, Jharana Rani. "(Re)mapping the Inter-Philosophical Trajectories of Feminist Translation Theory and Praxis." Translation Today 17, no. 1 (May 1, 2023): 1–20. http://dx.doi.org/10.46623/tt/2023.17.1.ar1.
Анотація:
The much celebrated and visibly interventionist Feminist translation theories and praxis that challenged the canonical norms of western translation theories more radically and heralded in the era of resignification in the field of gender and/in translation, is not an isolated upsurging of English experimental translation practices of Quebec feminist writings. Rather, like every text is intertextual in the poststructuralist frame work, the present paper seeks to argue that every philosophy is inter-philosophical, and the philosophical core of feminist translation is located in the theoretical premises of three major turns in literary and cultural studies i.e., poststructuralism, postcolonialism and feminism. Thus in the present paper an attempt is made to map the philosophical trajectories of poststructuralism, postcolonialism and feminism(s) to unearth those radical theories, concepts and categories that ultimately paved the way for the emergence of Feminist translation theory(s) and practice(s). Keywords: Feminist Translation, Poststructuralism, Postcolonialism, Feminism.
40
Bird, Faye. "‘Is this a Time of Beautiful Chaos?’: Reflecting on International Feminist Legal Methods." Feminist Legal Studies 28, no. 2 (July 2020): 179–203. http://dx.doi.org/10.1007/s10691-020-09434-2.
Анотація:
Abstract This article considers how Margaret Jane Radin’s theory of the feminist double bind can bring conceptual clarity to the difficulties feminisms face in engaging with political and legal institutions of global governance. I draw on her theory to reinitiate a conversation on ideal and nonideal theory, in order to answer the call of key proponents in international legal feminism to reevaluate methodologies in critiquing mainstream institutions. By providing an account of how to navigate the double bind, this article brings conceptual clarity to the tension between resistance and compliance that has been argued to lie at the heart of the feminist project in international law. I demonstrate how this theoretical framework can foster greater pluralist perspectives in feminist engagement of ideal theories to temper the deradicalising and conservative risk of navigating feasibility constrained nonideal strategies.
41
Lopes Gomes Pinto Ferreira, Gisella. "Criminologia Feminista: Teoria Feminista e Críticas às Criminologias [Feminist Criminology: Feminist Theory and Critiques of Criminologies]. Rio de Janeiro: Lumen Juris." International Journal for Crime, Justice and Social Democracy 10, no. 4 (December 1, 2021): 265–67. http://dx.doi.org/10.5204/ijcjsd.2051.
42
Weasel, Lisa. "Dismantling the Self/Other Dichotomy in Science: Towards a Feminist Model of the Immune System." Hypatia 16, no. 1 (2001): 27–44. http://dx.doi.org/10.1111/j.1527-2001.2001.tb01047.x.
Анотація:
Despite the development of a vast body of literature pertaining to feminism and science, examples of how feminist phifosophies might be applied to scientific theories and practice have been limited. Moreover, most scientists remain unfamiliar with how feminism pertains to their work. Using the example of the immune system, this paper applies three feminist epistemologies feminist empiricism, feminist standpoint theory, and feminist postmodernismtoassess competingchims of immune function within a feminist context.
43
Ferree, Myra Marx. "Feminist Practice Meets Feminist Theory." Sociological Theory 27, no. 1 (March 2009): 75–80. http://dx.doi.org/10.1111/j.1467-9558.2009.00339_2.x.
44
MILLS, S. "Feminist Theory." Year's Work in Critical and Cultural Theory 4, no. 1 (January 1, 1994): 94–123. http://dx.doi.org/10.1093/ywcct/4.1.94.
45
Herrmann, Anne, Luce Irigaray, Gillian C. Gill, Catherine Porter, Carolyn Burke, and Alice Jardine. "Feminist Theory." Contemporary Literature 28, no. 2 (1987): 271. http://dx.doi.org/10.2307/1208392.
46
Vivich, E. "Symptom and Evidence: Feminism as a Form of Psychoanalysis." Versus 2, no. 5 (August 8, 2023): 51–90. http://dx.doi.org/10.58186/2782-3660-2022-2-5-51-90.
Анотація:
For about sixty years, feminism has been in a complicated relationship with psychoanalysis. On the one hand, psychoanalysis deals with topics important to feminism, and many of its ideas could be rethought. On the other hand, the substantive contradictions between feminism and psychoanalysis hinder their productive collaboration. This article proposes that the problems faced by the project of feminist psychoanalysis arise not so much from the differences as from the similarities between these two discourses. The feminist view is based on the basic foundations of psychoanalysis. The structure of society in feminism is understood in the same fashion as the psychoanalytic unconscious. Feminist discourse aims to “capture” a symptom and offer it up for interpretation. At the same time, the interpretive apparatus of feminism differs from psychoanalytic theory for it is based on an internally coherent system of prescriptions. So long as the symptom is successfully interpreted, political involvement is something that feminism has hopes to achieve. Thus individual cases are taken as analogous to the “conscious” in psychoanalysis and the system of prescriptives the “unconscious”. In such a way a “collective” political subject can be formed. Since psychoanalysis and feminism find the causes of the symptom in different areas that do not intersect they come into conflict.The introduction briefly describes the context of the study. The first section introduces the concepts of description and prescription and analyses feminism’s theoretical foundations. The author comes to the conclusion that the foundations of feminism could be thought of as a system of prescriptives. The second section examines the structures that feminism and psychoanalysis share and how they come into conflict. In the third section, feminism is compared with queer theory, and the differences between the two are used to bring together the idea of a collective political subject. In conclusion, the main strategies for strengthening feminist discourse are considered. Particular emphasis is given to the project of feminist epistemology. The materials used in the article are academic and journalistic articles written by feminists, blog posts and comments from discussion platforms, and a single public interview.
47
McCutcheon, Erin L. "“Tales We Tell: Imagining Feminist Pasts, Writing Feminist Futures”." Revista de Arte Ibero Nierika 5, no. 10 (July 5, 2016): 60–75. http://dx.doi.org/10.48102/nierika.vi10.339.
Анотація:
El futuro del feminismo depende no sólo de sus pasados, sino de cómo estos pasados se imaginan en pos de nuestro tiempo compartido. Los legados del feminismo son sus intervenciones en métodos de investigación histórica, sin embargo, como sugiere este número de Nierika, el feminismo está enfrentando un “momento de eliminación”. Los historiadores feministas permanecen atrapados en modelos divisivos, y decididamente no feministas, de pensar las historias desde los años 1970. Este ensayo intenta combatir la carencia de ejemplos del “hacer” la historia del arte feminista, articulando estrategias que interrumpen el proceso de escritura e investigación. Usando mis propias experiencias con mujeres artistas en México, demuestro cómo métodos de “grounded theory”, teorías postcoloniales y de movimiento sociales, proveen las técnicas necesarias para imaginar los pasados feministas que solidifican su importancia a un presente y futuro compartido.
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Roy, Deboleena. "Feminist Theory in Science: Working Toward a Practical Transformation." Hypatia 19, no. 1 (2004): 255–79. http://dx.doi.org/10.1111/j.1527-2001.2004.tb01277.x.
Анотація:
Although a rich tradition of feminist critiques of science exists, it is often difficult for feminists who are scientists to bridge these critiques with practical transformations in scientific knowledge production. In this paper, I go beyond the general bases of feminist critiques of science by using feminist theory in science to illustrate how a practical transformation in methodology can change molecular biology based research in the reproductive sciences.
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Rodriguez, Ainhoa. "Review of Rosi Braidotti’s, Posthuman Feminism." Journal of Ethics and Emerging Technologies 32, no. 2 (December 13, 2022): 1–4. http://dx.doi.org/10.55613/jeet.v32i2.118.
Анотація:
Critiques to the universal condition of the human have defied the boundaries of the body and what is meant to be considered as “normal” or “neutral”, prompting the-so-called posthuman turn. This book, written by Rosi Braidotti, elaborates on the thought that “mainstream posthuman scholarship has neglected femist theory” (p. 2), postulating feminist theory as not only a contributor, but also as a precursor of the posthuman turn. Braidotti aims at offering a more sophisticated analysis of the reframing of the human as an embodied and embedded “heterogeneous assemblage” (p. 6), that understands the prismic nature of feminism and builds on a multiple stanpoints emergent from the birth of ecofeminism, feminist studies of technoscience, LGBTQ+ theories, black feminisms, decolonial feminisms, and Indigenous feminisms and that recognises such complexity within the structural socio-economic dynamics and upcoming environmental challenges that shape the subject.
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Moi, Toril. "“I Am Not a Feminist, But…”: How Feminism Became the F-Word." PMLA/Publications of the Modern Language Association of America 121, no. 5 (October 2006): 1735–41. http://dx.doi.org/10.1632/pmla.2006.121.5.1735.
Анотація:
If PMIA invites us to reflect on the state of feminist theory today, it must be because there is a problem. Is feminist theory thought to be in trouble because feminism is languishing? Or because there is a problem with theory? Or—as it seems to me—both? Theory is a word usually used about work done in the poststructuralist tradition. (Luce Irigaray and Michel Foucault are “theory” Simone de Beauvoir and Ludwig Wittgenstein are not.) The poststructuralist paradigm is now exhausted. We are living through an era of “crisis,” as Thomas Kuhn would call it, an era in which the old is dying and the new has not yet been born (74–75). The fundamental assumptions of feminist theory in its various current guises (queer theory, postcolonial feminist theory, transnational feminist theory, psychoanalytic feminist theory, and so on) are still informed by some version of poststructuralism. No wonder, then, that so much feminist work today produces only tediously predictable lines of argument.