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Journal articles on the topic 'African feminisms'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 January 2023

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1

Amaefula, Rowland Chukwuemeka. "African Feminisms: Paradigms, Problems and Prospects." Feminismo/s, no. 37 (January 21, 2021): 289. http://dx.doi.org/10.14198/fem.2021.37.12.

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African feminisms comprise the differing brands of equalist theories and efforts geared towards enhancing the condition of woman. However, the meaning and application of the word ‘feminism’ poses several problems for African women writers and critics many of whom distance themselves from the movement. Their indifference stems from the anti-men/anti-religion status accorded feminism in recent times. Thus, several women writers have sought to re-theorize feminism in a manner that fittingly captures their socio-cultural beliefs, leading to multiple feminisms in African literature. This study critically analyzes the mainstream theories of feminisms in Africa with a view to unravelling the contradictions inherent in the ongoing efforts at conceptualizing African feminisms. The paper further argues for workable ways of practicing African feminisms to serve practical benefits for African man and woman, and to also function as an appropriate tool for assessing works by literary writers in Nigeria in particular and Africa in general.

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2

Mbabuike, Michael C., and Donald R. Wehrs. "African Feminists and Feminisms." African Studies Review 45, no. 3 (December 2002): 63. http://dx.doi.org/10.2307/1515100.

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3

Decker, Alicia C., and Gabeba Baderoon. "African Feminisms." Meridians 17, no. 2 (November 1, 2018): 219–31. http://dx.doi.org/10.1215/15366936-7176384.

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4

Burger, Bibi, Motlatsi Khosi, and Lavinia Brydon. "A Review-Reflection on African Feminisms 2019." Film Studies 22, no. 1 (May 1, 2020): 65–75. http://dx.doi.org/10.7227/fs.22.0005.

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In this co-authored review-reflection, we discuss the African Feminisms 2019 conference, offering a snapshot of the vital and emboldening African feminist work being conducted by researchers, cultural producers and creative practitioners at all levels of their careers, as well as a sense of the emotional labour that this work entails. We note the particular, shocking event that took place in South Africa just prior to the conference informed the papers, performances and ensuing discussions. We also note that the conference and many of its attendees advocated for a variety of approaches (and more than one feminism) when seeking to challenge power.

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5

Lauwrens, Jenni. "African somaesthetics: cultures, feminisms, politics." Image & Text, no. 36 (June 21, 2022): 1–6. http://dx.doi.org/10.17159/2617-3255/2022/n36a9.

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The American pragmatist, Richard Shusterman, has given shape to a field of study known as somaesthetics. In his formulation of this field, Shusterman (1999:302) recommends that, in philosophical discourse and in relation to aesthetic experience, close attention should be paid to 'bodily states and experiences'. His concern is especially to place the thinking body and its capacity of knowing at the centre of academic attention and to develop awareness of how the living body is experienced, used, and cultivated in particular situations. African somaesthetics: cultures, feminisms, politics (2020) takes up Shusterman's proposal by applying the discourse of somaesthetics to issues of race and gender in the contemporary African context. The chapters in this volume, therefore, focus on interrogating the body in African cultures in the context of colonisation, decolonisation, and globalisation. In her introductory chapter, editor Catherine F. Botha briefly explains that the contributors take Shusterman's conception of somaesthetics as a provocation that arouses and stimulates thinking around the importance of attending to the lived body in understanding human existence. Thus, each chapter offers a unique and refreshing view on the significance of the bodily dimension of aesthetic expression and experience in general. An interesting array of topics are covered in the volume, including albinism, film, philosophy, cultural activism, and various forms of dance including ballet, contemporary dance, and break dancing.

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6

Clark, Msia Kibona. "Feminisms in African Hip Hop." Meridians 17, no. 2 (November 1, 2018): 383–400. http://dx.doi.org/10.1215/15366936-7176538.

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7

James, Stanlie. "Remarks for a Roundtable on Transnational Feminism." Meridians 18, no. 2 (October 1, 2019): 471–79. http://dx.doi.org/10.1215/15366936-7775630.

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Abstract In 1977 a collective of Black Lesbian Feminists published the Combahee River Collective Statement, a manifesto that defined and described the interlocking oppressions that they and other women of color were experiencing and the deleterious impact of these oppressions upon their lives. They committed themselves to a lifelong collective process and nonhierarchical distribution of power as they struggle(d) to envision and create a just society. Twenty-nine years after the appearance of the Combahee River Collective Statement, over one hundred African Feminists met in Accra, Ghana to formulate their own manifesto and ultimately adopt the Charter of Feminist Principles for African Feminists, which was first published in 2007 simultaneously in English and French. This paper reviews both statements and acknowledges their critical contributions to the evolution of Transnational Feminisms.

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8

Nkealah, Naomi. "(West) African Feminisms and Their Challenges." Journal of Literary Studies 32, no. 2 (April 2, 2016): 61–74. http://dx.doi.org/10.1080/02564718.2016.1198156.

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9

Bravo-Villasante, María Ávila. "Crónica de un matricidio anunciado = Cronicle of an announced matricide." FEMERIS: Revista Multidisciplinar de Estudios de Género 2, no. 2 (July 31, 2017): 184. http://dx.doi.org/10.20318/femeris.2017.3765.

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Resumen. El propósito de este artículo es mostrar en qué medida, las complejas relaciones entre la tercera ola y el feminismo precedente provienen de aceptar una versión monolítica y creada ex profeso de la segunda ola. Nuestro recorrido parte de un análisis del término postfeminismo, delimitando su polisemia en dos versiones, la popular y la filosófica. Tras este proceso de desambiguación, analizaremos las narrativas fundacionales de la tercera ola con el objetivo de poner en evidencia algunas de sus características fundamentales y analizar en qué medida, es deudora de una versión distorsionada de la segunda ola. Este análisis nos llevará a analizar la relectura realizada por Naomi Wolf y las dificultades que plantea su nueva versión del feminismo – lo que dio en llamar “feminismo del poder”. Intentaremos mostrar cómo la aceptación de esta imagen creada ad hoc de la segunda ola conlleva consecuencias no deseadas para la tercera ola, ¿qué pasa con los feminismos negros y mestizos? ¿Su exclusión no lleva a incurrir en el mismo error al que se acusa a la segunda ola? Para finalizar, intentaremos dar cuenta de las meta-polémicas que surgen dentro del feminismo de la tercera ola. Para ello, tomaremos como hilo conductor el movimiento hip-hop, un movimiento suburbial de raíces africanas y afroamericanas vinculado al surgimiento de la tercera ola.Palabras clave: segunda ola, post-feminismo, tercera ola.Abstract. The purpose of this article is to show how the complex relationships between the third wave and the preceding feminism come from accepting a monolithic version created on the second wave. We begin by analyzing the term postfeminism, delimiting the term polysemy in its popular sense and its philosophical sense. After this process of disambiguation, we will analyze the foundational narratives of the third wave with the objective of highlighting some of its fundamental characteristics and analyzing to what extent it is debtor of a distorted version of the second wave. This analysis will lead us to analyze the rereading of Naomi Wolf and the difficulties of her new version of feminism - what she called “feminism of power”. We will try to show how the acceptance of this created ad hoc image of the second wave carries unintended consequences for the third wave, what about black and mestizo feminisms? Does not their exclusion lead to incurring the same error as that accused of the second wave? To conclude, we will attempt to account for the meta-polemics that arise within the feminism of the third wave. To do this, we will take as a common thread the hip-hop movement, a suburbia movement of African and African American roots linked to the emergence of the third wave.Keywords: second wave, post-feminism, third wave.

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10

Campbell, Horace G. "African International Relations, Genocidal Histories and the Emancipatory Project. Part 2." Vestnik RUDN. International Relations 20, no. 2 (December 15, 2020): 367–81. http://dx.doi.org/10.22363/2313-0660-2020-20-2-367-381.

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Silences in the discipline of International Relations on genocide amount to a form of genocide denial, which is one of the foundations of future genocide. The paper posits that in the era of militarized global apartheid, progressive scholars are challenged to critique and expose the past and current crimes against humanity that are occurring in Africa. Drawing from the consolidation of an alternative analysis in the context of the Bandung Project, the paper analyzed the contributions of the ideas that emerged out of the anti-apartheid struggles and the struggles for reparative justice. Struggles from the Global South had culminated in the World Conference against Racism (WCAR) process, elevating the anti-racist battles as a core challenge of Africas International Relations. This rejuvenation and energies coming out of the protracted struggle for bread, peace and justice took the form of the transition to the African Union leaving behind the concept of the noninterference in the internal affairs of states. The paper analyzed the ways in which afro-pessimism was being reinforced by the constructivist path in African International Relations. The contributions of radical African feminists are presented as one new direction where there is the coalescence of the progressive anti-imperialist intellectual traditions with radical feminisms. These two traditions open possibilities for an emancipatory project. This project has taken on extra importance in the period of the fragility of global capital when the precariousness of capitalism threatens new and endless wars and destabilization in Africa. Modern humanitarianism forms one component of the weaponization of everything and it is within this ensemble of ideas that scholars need to deconstruct the discussion of failed states in Africa.

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11

Lawrence, Sidra. "Sonic intimacies: performative erotics and African feminisms." Senses and Society 16, no. 2 (April 6, 2021): 177–92. http://dx.doi.org/10.1080/17458927.2021.1876366.

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12

Raigón-Hidalgo, María Dolores. "African feminisms in Ayesha Harruna Attah’s novels." Clepsydra. Revista de Estudios de Género y Teoría Feminista, no. 18 (2019): 129–51. http://dx.doi.org/10.25145/j.clepsydra.2019.18.06.

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13

Adeniyi-Ogunyankin, Grace. "Grappling with the Fragmentations: Black Feminisms, African Feminisms and the Possibilities of Black Geographies in Canada." TOPIA: Canadian Journal of Cultural Studies 44 (April 1, 2022): 175–84. http://dx.doi.org/10.3138/topia-2020-0012.

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This essay engages with the question of Black studies in Canada vis-à-vis African studies. To address this question, I explore the unsatisfactory distinctions I have made between African feminisms and Black feminisms because they dangerously replicate the colonial division of humanity. As such, I focus on the distinction to think through how we can imagine the future of Black studies in Canada. In so doing, I consider correspondences and interactions that I have been engaged in as spaces where challenging thinking happens in ways that negotiate, rethink, and unsettle institutional and disciplinary limits. I ponder the possibility of not thinking singularly about the subject of Black studies and moving toward a space where we can hold sight of our differences.

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14

Adeniyi-Ogunyankin, Grace. "Grappling with the Fragmentations: Black Feminisms, African Feminisms and the Possibilities of Black Geographies in Canada." TOPIA: Canadian Journal of Cultural Studies 44 (April 1, 2022): 175–84. http://dx.doi.org/10.3138/topia-2020-0012.

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This essay engages with the question of Black studies in Canada vis-à-vis African studies. To address this question, I explore the unsatisfactory distinctions I have made between African feminisms and Black feminisms because they dangerously replicate the colonial division of humanity. As such, I focus on the distinction to think through how we can imagine the future of Black studies in Canada. In so doing, I consider correspondences and interactions that I have been engaged in as spaces where challenging thinking happens in ways that negotiate, rethink, and unsettle institutional and disciplinary limits. I ponder the possibility of not thinking singularly about the subject of Black studies and moving toward a space where we can hold sight of our differences.

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15

Kaboré, André. "Differentiating African and Western Feminisms through Room Symbolism." Linguistics and Literature Studies 5, no. 6 (November 2017): 408–16. http://dx.doi.org/10.13189/lls.2017.050603.

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16

Pindi, Gloria Nziba. "Promoting African knowledge in communication studies: African feminisms as critical decolonial praxis." Review of Communication 21, no. 4 (October 2, 2021): 327–44. http://dx.doi.org/10.1080/15358593.2021.2001843.

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17

Campbell, Horace G. "African International Relations, Genocidal Histories and the Emancipatory Project. Part 1." Vestnik RUDN. International Relations 20, no. 1 (December 15, 2020): 115–30. http://dx.doi.org/10.22363/2313-0660-2020-20-1-115-130.

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Silences in the discipline of International Relations on genocide amount to a form of genocide denial, which is one of the foundations of future genocide. The paper posits that in the era of militarized global apartheid, progressive scholars are challenged to critique and expose the past and current crimes against humanity that are occurring in Africa. Drawing from the consolidation of an alternative analysis in the context of the Bandung Project, the paper analyzed the contributions of the ideas that emerged out of the anti-apartheid struggles and the struggles for reparative justice. Struggles from the Global South had culminated in the World Conference against Racism (WCAR) process, elevating the anti-racist battles as a core challenge of Africa’s International Relations. This rejuvenation and energies coming out of the protracted struggle for bread, peace and justice took the form of the transition to the African Union leaving behind the concept of the noninterference in the internal affairs of states. The paper analyzed the ways in which afro-pessimism was being reinforced by the constructivist path in African International Relations. The contributions of radical African feminists are presented as one new direction where there is the coalescence of the progressive anti-imperialist intellectual traditions with radical feminisms. These two traditions open possibilities for an emancipatory project. This project has taken on extra importance in the period of the fragility of global capital when the precariousness of capitalism threatens new and endless wars and destabilization in Africa. Modern humanitarianism forms one component of the weaponization of everything and it is within this ensemble of ideas that scholars need to deconstruct the discussion of ‘failed states’ in Africa.

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18

Nyamekye, Reggie, and Abigail Zita Seshie. "Through the Lenses of Culture: A diasporic sisters dialogue on power struggles informing African women’s representations in Ghanaian and Canadian contexts." Engaged Scholar Journal: Community-Engaged Research, Teaching, and Learning 8, no. 2 (November 27, 2022): 177–88. http://dx.doi.org/10.15402/esj.v8i2.70798.

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This Exchanges article profiles the perspectives of Abigail Zita Seshie (Ph.D.) a current postdoctoral fellow in the Department of Community Health & Epidemiology at the University of Saskatchewan (USask), and Reggie Nyamekye, a graduate student in Women’s and Gender Studies at USask on culture, African women, representations, African feminisms, resisting exceptionalisms, with a focus on Ghanaian and Canadian contexts.

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19

Tran, Danielle Faye. "The nation writ small: African fictions and feminisms, 1958-1988." African Identities 11, no. 1 (February 2013): 106–8. http://dx.doi.org/10.1080/14725843.2013.775844.

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20

Lionnet, F. "The Nation Writ Small: African Fictions and Feminisms, 1958-1988." Modern Language Quarterly 74, no. 4 (January 1, 2013): 560–62. http://dx.doi.org/10.1215/00267929-2345451.

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21

Armillas-Tiseyra, M. "The Nation Writ Small: African Fictions and Feminisms, 1958-1988." Comparative Studies of South Asia, Africa and the Middle East 33, no. 1 (January 1, 2013): 125–26. http://dx.doi.org/10.1215/1089201x-2072766.

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22

Gagiano, Annie. "The nation writ small: African fictions and feminisms, 1958-1988." Journal of Postcolonial Writing 48, no. 4 (September 2012): 461–63. http://dx.doi.org/10.1080/17449855.2012.694702.

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23

Sylvester, Christine. "African and Western Feminisms: World-Traveling the Tendencies and Possibilities." Signs: Journal of Women in Culture and Society 20, no. 4 (July 1995): 941–69. http://dx.doi.org/10.1086/495027.

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24

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.

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El feminismo es para todo el mundo, é uma das obras mais importantes da escritora, teórica ativista, acadêmica e crítica cultural afronorteamericana bell hooks. Inspirada em sua própria história de superação e influenciada pela teoria crítica como prática libertadora de Paulo Freire, a autora nos provoca a refletir sobre o sujeito social do feminismo e propõe um feminismo visionário e radical, que deve ser analisado a partir das experiências pessoais e situada desde nossos lugares de sexo, raça e classe para compreender as diferentes formas de violência dentro do patriarcado capitalista supremacista branco. Como feminista negra interseccional, a escritora reivindica constantemente a teoria dentro do ativismo, por uma prática feminista antirracista, antissexista, anticlassista e anti-homofóbica, que lute contra todas as formas de violência e dominação, convidando a todas as pessoas a intervir na realidade social. Para a autora, o feminismo é para mulheres e homens, apontando a urgência de transitar alternativas outras, de novos modelos de masculinidades não hegemônicas, de família e de criança feminista, de beleza e sexualidades feministas, de educação feminista para a transformação da vida e das nossas relações sociais, políticas, afetivas e espirituais. Feminismo. Revolução. bell hooks. Feminismo is for everybody bell hooksFeminism is revolution in the world: other performances to transit non-hegemonic bodiesAbstractEl feminismo es para todo el mundo, is one of the writer's most important works, activist theorist, academic and cultural critic African American, bell hooks. Inspired by her own overcoming history and influenced by critical theory as a liberating practice of Paulo Freire, the author provokes us to reflect on the social subject of feminism and proposes a visionary and radical feminism that must be analyzed from personal experiences and situated from our places of sex, race, and class to understand the different forms of violence within the white supremacist capitalist patriarchy. As an intersectional black feminist, the writer constantly advocates the theory within activism, for a feminist practice anti-racist, anti-sexist, anti-classist and anti-homophobic practice that fights against all forms of violence and domination, inviting all people to intervene in social reality. For the author, feminism is for women and men, pointing to the urgency of moving other alternatives, new models of non-hegemonic masculinities, family and child feminist beauty and feminist sexualities, feminist education for life transformation and of our social, political, affective and spiritual relationships. Feminism. Revolution. bell hooks

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25

Dube, Musa W. "Searching for the Lost Needle: Double Colonization & Postcolonial African Feminisms." Studies in World Christianity 5, no. 2 (October 1999): 213–28. http://dx.doi.org/10.3366/swc.1999.5.2.213.

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26

Dube, Musa W. "Searching for the Lost Needle: Double Colonization & Postcolonial African Feminisms." Studies in World Christianity 5, Part_2 (January 1999): 213–28. http://dx.doi.org/10.3366/swc.1999.5.part_2.213.

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27

Edwin, Shirin. "Shaping futures and feminisms: Qur’anic schools in West African francophone fiction." Gender and Education 23, no. 7 (December 2011): 873–88. http://dx.doi.org/10.1080/09540253.2010.549113.

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28

Osirim, Mary Johnson, Josephine Beoku-Betts, and Akosua Adomako Ampofo. "Researching African Women and Gender Studies: New Social Science Perspectives." African and Asian Studies 7, no. 4 (2008): 327–41. http://dx.doi.org/10.1163/156921008x359560.

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Abstract Research on African women and gender studies has grown substantially to a position where African-centered gender theories and praxis contribute to theorizing on global feminist scholarship. Africanist scholars in this field have explored new areas such as transnational and multiracial feminisms, both of which address the complex and interlocking conditions that impact women's lives and produce oppression, opportunity and privilege. In addition, emergent African-centered research on women and gender explores those critical areas of research frequently addressed in the global North which have historically been ignored or marginalized in the African context such as family, work, social and political movements, sexuality, health, technology, migration, and popular culture. This article examines these developments in African gender studies scholarship and highlights the contributions that new research on understudied linguistic populations, masculinity, migration, political development and social movements and the virtual world are making to global feminist discourse.

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29

Nyambura, Catherine. "Repoliticising women’s rights in development: young African feminisms at the cutting edge." Gender & Development 26, no. 3 (September 2, 2018): 423–37. http://dx.doi.org/10.1080/13552074.2018.1523284.

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30

Gillman, Laura. "Anancyism and the Dialectics of an Africana Feminist Ethnophilosophy: Sandra Jackson‐Opoku's The River Where Blood Is Born." Hypatia 29, no. 1 (2014): 164–81. http://dx.doi.org/10.1111/hypa.12054.

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Although intersectionality has been widely disseminated across the disciplines as a tool to center women of color's developed perspectives on social reality, it has been notably absent in the scholarship of feminist philosophy and philosophy of race. I first examine the causes and processes of the exclusions of women of color feminist thought more generally, and of intersectionality in particular. Then, focusing attention on Black feminisms, I read Sandra Jackson‐Opoku's 1997 novel, The River Where Blood Is Born, with and against Paget Henry's Africana ethnophilosophy. I model an interdisciplinary, intersectional approach to Henry's ethnophilosophy, broadening its philosophical scope by historicizing the liminality that characterizes the realities of many diasporic Black women. I also develop an interpretation of the female protagonists to suggest how many Black women within different historical contexts develop practices to recover African symbolic and discursive registers as a means to claim their subjectivities. Additionally, I challenge Henry's teleological explanation for an increasingly secular Africana philosophical identity.

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31

Daymond, M. J. "Susan A Andrade. The Nation Writ Small: African Fictions and Feminisms, 1958 – 1988." Current Writing 25, no. 1 (May 2013): 116–18. http://dx.doi.org/10.1080/1013929x.2013.795766.

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32

Cruz, Joëlle M. "Invisibility and Visibility in Alternative Organizing: A Communicative and Cultural Model." Management Communication Quarterly 31, no. 4 (August 16, 2017): 614–39. http://dx.doi.org/10.1177/0893318917725202.

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This study reengages organizational communication scholarship on invisibility and visibility through a cultural lens. Departing from Western-centered approaches, I deploy African feminisms to examine how organizational members communicatively negotiate invisibility and visibility in a different cultural logic and context. I focus on market women’s susu groups—grassroots organizations—in postconflict Liberia, West Africa. I conducted 100 hr of participant observation and 40 interviews with susu group members in Monrovia, Liberia. I unearth a communicative situational model to culture. At a micro-level, the model uncovers three situational dimensions—temporal, relational, and structural—that shape how organizational members negotiate invisibility and visibility. At a macro-level, the model contributes to emerging work on culture and organizing. In conclusion, the study moves past understandings of culture as a factor to consider underlying assumptions shaping how we conceptualize communicative processes, here invisibility and visibility.

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33

George, Olakunle. "The Nation Writ Small: African Fictions and Feminisms 1958–1988 by Susan Z. Andrade." MFS Modern Fiction Studies 61, no. 3 (2015): 547–50. http://dx.doi.org/10.1353/mfs.2015.0045.

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34

Cruz, Luciene Rocha dos Santos. "As Representações das mulheres guineenses na obra "Eterna Paixão" de Abdulai Sila." Cadernos de Gênero e Tecnologia 13, no. 41 (January 5, 2020): 168. http://dx.doi.org/10.3895/cgt.v13n41.9432.

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O presente artigo tem o objetivo de detectar e analisar as representações das mulheres guineenses, observadas na obra “Eterna Paixão” (2002), de Abdulai Sila, tentando identificar se as personagens femininas Ruth e Mbubi apresentam ou não os traços propostos pelo Africana Womanism, teoria feminista africana defendida por Clenora Hudson-Weems (1993). Tal teoria enaltece o papel das mulheres africanas em sua sociedade e principalmente evoca o resgate às tradições autóctones. Observa-se que somente a personagem Mbubi poderia ser considerada uma feminista, uma vez que Ruth rende-se aos padrões ocidentais capitalistas, não se identificando mais com a sua cultura africana. Assim, através da análise das representações dessas personagens femininas, esta pesquisa procura contribuir para o campo dos estudos sobre as mulheres africanas. Além disso, busca expandir os conhecimentos sobre os feminismos africanos e, dessa forma, trazer à pauta a questão dos papéis sociais das mulheres africanas na sociedade atual.

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35

Zalaquett Aquea, Cherie. "FeminismoS en el horizonte del pensamiento latinoamericano contemporáneo." Hermenéutica Intercultural, no. 24 (August 29, 2016): 29. http://dx.doi.org/10.29344/07196504.24.536.

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ResumenNuevas exponentes de la teoría crítica feminista latinoamericana han desarrollado propuestas epistemológicas que desmantelan una serie de lugares comunes y mitos muy arraigados sobre el feminismo y los sujetos subalternos en nuestro continente, derivados de la inveterada costumbre de aplicar en nuestro suelo teorías elaboradas en el Primer Mundo. Estas pensadoras se sacudieron la colonización discursiva y la dependencia ideológica de los discursos académicos anglo-norteamericanos y exploraron la propia experiencia de las mujeres latinas, de color, afrodescendientes e indígenas. Sus elaboraciones teóricas, sobre todo nos muestran que la opresión es multidimensional, por lo tanto, la categoría de género por sí sola resulta insuficiente para abarcarla y es preciso intersectarla con variables como la clase y la raza para dar cuenta de la realidad “nuestramericana”.Palabras clave: Feminismo - género - pensamiento latinoamericano - epistemologías feministasAbstractNew exponents of the Latin American feminist critical theory have developedepistemological proposals that dismantle a series of commonplaces and myths very rooted on the feminism and the subaltern subjectsin our continent, derivatives of the deeply rooted custom to apply inour ground theories elaborated in the First World. These thinkers shookto the discursive colonization and the ideological dependency of theAnglo-American academic speeches and explored the own experience ofthe Latin women, of color, African descent and natives. Their theoreticalelaborations, mainly show to us that the oppression is multidimensional,therefore, the gender category alone is insufficient to include it and isprecise intersect it with variables as the class and the race to give accountof our American reality.Keywords: Feminism, gender, Latin American thought, feminist epistemologiesResumoNovos expoentes da teoria crítica feminista da América Latina, tem desenvolvidopropostas epistemológicas que abate uma série de locais comunse mitos arraigados sobre o feminismo e indivíduos subalternos no nossocontinente, derivada da inveterada costume de aplicar teorias elaboradasno Primeiro Mundo, em nosso solo. Essas pensadoras sacudiram a colonizaçãodiscursiva e a dependência ideológica dos discursos acadêmicosAnglo-Americanos e exploraram a própria experiência das mulhereslatinas, de cor, ascendência Afro e indígenas. Suas teorias mostram quea opressão é multidimensional, portanto, a categoria de gênero por si sóé insuficiente para ser abordada e precisa ser intersectada com variáveiscomo a classe e a raça para dar conta da realidade “nossamericana”.Palavras-chave:Feminismo - gênero - pensamento latino americano -epistemologias feministas

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Coundouriotis. "The Nation Writ Small: African Fictions and Feminisms, 1958–1988 by Susan Z. Andrade." Research in African Literatures 44, no. 1 (2013): 201. http://dx.doi.org/10.2979/reseafrilite.44.1.201.

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Tallis, Vicci, and Claire Mathonsi. "Shifting discourses – from gender to feminisms: Can global instruments impact on the lives of African women?" Agenda 32, no. 1 (January 2, 2018): 4–11. http://dx.doi.org/10.1080/10130950.2018.1460109.

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Hunter, Eva. "Moms and moral midgets: South African feminisms and characterisation in novels in English by White Women." Current Writing 11, no. 1 (January 1999): 36–54. http://dx.doi.org/10.1080/1013929x.1999.9678052.

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Toman. "The Impact of African Feminisms and Performance in Conflict Zones: Werewere Liking in Côte-d'Ivoire and Mali." Feminist Studies 41, no. 1 (2015): 72. http://dx.doi.org/10.15767/feministstudies.41.1.72.

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Toman, Cheryl. "The Impact of African Feminisms and Performance in Conflict Zones: Werewere Liking in Côte-d'Ivoire and Mali." Feminist Studies 41, no. 1 (2015): 72–87. http://dx.doi.org/10.1353/fem.2015.0024.

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Suárez Lafuente, Socorro. "Autoras africanas: A favor de las mujeres." Cuestiones de género: de la igualdad y la diferencia, no. 12 (June 24, 2017): 111. http://dx.doi.org/10.18002/cg.v0i12.4856.

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<p><strong>Resumen:</strong></p><p>La cultura occidental produce binomios de poder fuertemente inscritos en el lenguaje y el imaginario colectivo. Las subversiones aparecen primero en la zona dominante, como el feminismo, que se extiende, posteriormente, a otros feminismos, igualmente lógicos y reivindicativos, pero con menos capacidad de visibilización en un mundo globalizado. Las mujeres de grupos minorizados que han conseguido acceder a la educación han levantado sus voces y utilizado su potencial creativo a favor de las silenciadas de su cultura, a las que no alcanzaban el feminismo blanco occidental. Amma Darko, Bessie Head y Chimamanda Ngozi Adichie son algunos de los nombres que encabezan un movimiento africano feminista, que prioriza la libertad individual de las mujeres y les hace sentirse orgullosas de ser africanas.</p><p><strong> </strong></p><p><strong>Abstract</strong></p><p>Western culture produces binaries of power that are deeply inscribed both in language and in the collective <em>imaginarium</em>. Subversions tend to appear in the more affluent class, as is the case with feminism, which later extend to other feminisms, equally important and vindicatory, but with fewer opportunities to become visible within a globalized world. Many women from minoritized groups have had access to education, have been able to use their creative force and have become the voice of many silent women who were not included in the successive waves of Western feminisms. Amma Darko, Bessie Head and Chimamanda Ngozi Adichie are but a few names at the forefront of African feminism, a movement that fights for the individual rights of women and makes them feel proud of their Africanism.</p><p> </p><div id="SLG_balloon_obj" style="display: block;"><div id="SLG_button" class="SLG_ImTranslatorLogo" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/imtranslator-s.png'); display: none; opacity: 1;"> </div><div id="SLG_shadow_translation_result2" style="display: none;"> </div><div id="SLG_shadow_translator" style="display: none;"><div id="SLG_planshet" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/bg2.png') #f4f5f5;"><div id="SLG_arrow_up" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/up.png');"> </div><div id="SLG_providers" style="visibility: hidden;"><div id="SLG_P0" class="SLG_BL_LABLE_ON" title="Google">G</div><div id="SLG_P1" class="SLG_BL_LABLE_ON" title="Microsoft">M</div><div id="SLG_P2" class="SLG_BL_LABLE_ON" title="Translator">T</div></div><div id="SLG_alert_bbl"> </div><div id="SLG_TB"><div id="SLG_bubblelogo" class="SLG_ImTranslatorLogo" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/imtranslator-s.png');"> </div><table id="SLG_tables" cellspacing="1"><tr><td class="SLG_td" align="right" width="10%"><input id="SLG_locer" title="Fijar idioma" type="checkbox" /></td><td class="SLG_td" align="left" width="20%"><select id="SLG_lng_from"><option value="auto">Detectar idioma</option><option value="">undefined</option></select></td><td class="SLG_td" align="center" width="3"> </td><td class="SLG_td" align="left" width="20%"><select id="SLG_lng_to"><option value="">undefined</option></select></td><td class="SLG_td" align="center" width="21%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" align="center" width="6%"> </td><td class="SLG_td" width="10%"> </td><td class="SLG_td" align="right" width="8%"> </td></tr></table></div></div><div id="SLG_shadow_translation_result" style="visibility: visible;"> </div><div id="SLG_loading" class="SLG_loading" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/loading.gif');"> </div><div id="SLG_player2"> </div><div id="SLG_alert100">La función de sonido está limitada a 200 caracteres</div><div id="SLG_Balloon_options" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/bg3.png') #ffffff;"><div id="SLG_arrow_down" style="background: url('chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/img/util/down.png');"> </div><table width="100%"><tr><td align="left" width="18%" height="16"> </td><td align="center" width="68%"><a class="SLG_options" title="Mostrar opciones" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?bbl" target="_blank">Opciones</a> : <a class="SLG_options" title="Historial de traducciones" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?hist" target="_blank">Historia</a> : <a class="SLG_options" title="ImTranslator Ayuda" href="http://about.imtranslator.net/tutorials/presentations/google-translate-for-opera/opera-popup-bubble/" target="_blank">Ayuda</a> : <a class="SLG_options" title="ImTranslator Feedback" href="chrome-extension://mchdgimobfnilobnllpdnompfjkkfdmi/content/html/options/options.html?feed" target="_blank">Feedback</a></td><td align="right" width="15%"><span id="SLG_Balloon_Close" title="Cerrar">Cerrar</span></td></tr></table></div></div></div>

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Wells, Cassandra, and Simon C. Darnell. "Caster Semenya, Gender Verification and the Politics of Fairness in an Online Track & Field Community." Sociology of Sport Journal 31, no. 1 (March 2014): 44–65. http://dx.doi.org/10.1123/ssj.2012-0173.

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The sex testing of South African runner Caster Semenya in 2009 was widely discussed in media, but the most serious and significant sites of debate may have been within the cultures and institutions of track & field itself. In this article, we report findings from an analysis of an online track & field community—TrackNet Listserv—through which the Semenya case, and the politics and ethics of sex testing, were discussed. The results suggest that listserv members recognized the contestability of sex testing policies and identified with feminist struggles, but nevertheless largely argued for sex testing’s necessity in light of understandings of the biologically normative female body and the importance of maintaining fairness in and through sex-segregated sport. The implications for the sport of track & field and for sporting feminisms are discussed.

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Dillard, Cynthia B. "Let Steadfastness Have Its Full Effect: (Re)Membering (Re)Search and Endarkened Feminisms From Ananse to Asantewaa." Qualitative Inquiry 24, no. 9 (May 18, 2018): 617–23. http://dx.doi.org/10.1177/1077800417745103.

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In this article, I return to a previously published work to reflect on the moral, methodological, and spiritual imperatives of qualitative inquiry for Black feminist researchers. Marshaling the West African icons of Ananse and Yaa Asantewaa, this article illuminates how racism and sexism always already position the Black woman scholar as both (re)searcher and (re)searched in both sites of inquiry and as objects under study. This article makes visible the “evidence of things unseen” to recognize the oft invisible labor, gatekeeping, in/exclusions and challenges in doing/being racialized work, and the consequences in life and research careers for Black women scholars.

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Lénárt-Muszka, Zsuzsanna. "Reproductive Racism in Danielle Evans’s “Harvest:” Black, Chicana, and White Motherhoods in the Context of Reproductive Rights Discourses." Gender Studies 20, no. 1 (December 1, 2021): 31–45. http://dx.doi.org/10.2478/genst-2022-0003.

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Abstract The paper explores the short story “Harvest” (2010) by African American writer Danielle Evans and traces the figurations of the racialized aspects of gender in “Harvest” within the theoretical frameworks of Black and Chicana feminisms, motherhood studies, and intersectionality. After situating the Black and Chicana characters’ anxieties around egg donation in the historical context of reproductive rights, economics, and the politicization of Black and Chicana women’s bodies, I discuss how the intersections of gender, race, ethnicity, and class impact the racialized gender identity of especially the Black protagonist and to a smaller extent that of her Chicana and white friends as well. I argue that the current practices of egg donation depicted in the story are imbricated in the wider system of racial capitalism that values women’s childbearing capacities differentially in terms of their race.

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Foster, Laura A. "Patents, Biopolitics, and Feminisms: Locating Patent Law Struggles over Breast Cancer Genes and the Hoodia Plant." International Journal of Cultural Property 19, no. 3 (August 2012): 371–400. http://dx.doi.org/10.1017/s0940739112000215.

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AbstractThis article suggests three critical inquiries for formulating a feminist analysis of patent law. The first questions how patent law functions as a strategy within neoliberal, biopolitics. The second examines how patent law is structured through biopolitical techniques of governance by examining two conceptions of the public domain I call open public domain and protective public domain. The third inquiry, drawing upon feminist science studies, asks how women's reproductive and intellectual labor are valued and devalued in various different ways through new patent law technologies. In addition, two recent patent law are struggles are examined. These include an American Civil Liberties Union case against the patenting of breast cancer gene sequences and Southern African San struggles against patents related to the Hoodia gordonii plant. In conclusion, I argue that patent law functions within gendered and ethno-racialized forms of neoliberal, biopolitics involving the patenting of women's reproductive and intellectual labor within new bioeconomics.

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Chapman, Dasha A., and Mario LaMothe. "Afro-Feminist Performance Routes: Documenting Embodied Dialogue and AfroFem Articulations." Dance Research Journal 53, no. 2 (August 2021): 8–26. http://dx.doi.org/10.1017/s0149767721000255.

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AbstractThis conversation emerges from the Afro-Feminist Performance Routes's biennial gatherings at Duke University that have taken place since 2016. Hinging on the work of Lēnablou (Guadeloupe), Rujeko Dumbutshena (Zimbabwe, United States), Sephora Germain (Haiti), Yanique Hume (Jamaica, Cuba, Barbados), Jessi Knight (United States), Halifu Osumare (United States), Luciane Ramos-Silva (Brazil), and Jade Power Sotomayor (Puerto Rico, United States), the focused residency has nurtured embodied dialogues centered on African-derived dance practices and gender, femininity, womanhood, femme, and feminisms. What follows is a scripted simulation of conversations generated in roundtables, workshops, performances, and interviews, as well as around dinner tables and during late-night chats. We've woven together the artists’ statements under two umbrella themes—embodied philosophies and contours of diaspora—in order to highlight the relationship between creative practice and lived experience, between singularity and collective, between precarity and the everyday, between AfroFem and becoming.

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Calheiro, Ineildes, and Eduardo Oliveira. "Olhar africana no tornar-se feminista: Por uma nova geração no mundo de Chimamanda." Tabuleiro de Letras 11, no. 2 (April 8, 2018): 218. http://dx.doi.org/10.35499/tl.v11i2.3901.

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A resenhada, Chimamanda Ngozi Adichie, autora do best-seller internacional Americanah, é feminista, negra, nigeriana nascida em Enugu, em 1977, com obras publicadas desde 2008. Vive entre a Nígéria e os Estados Unidos devido a uma bolsa de estudos recebida pela MacArthur Foundation. Neste manifesto em forma de carta, contendo quinze sugestões para criar filhos na perspectiva feminista, a autora adentra ao tema igualdade de gênero, e nessa incursão insere sua experiência no contexto do feminismo. Nesse sentido, vários fatores da imposição de gênero são elementos de sua reflexão, que parte da infância com os brinquedos sexuados, às diferenças de papéis no casamento. No nosso entendimento sobre o texto, intitulado“, educando crianças feministas é uma maneira de preparar a nova geração para a igualdade nas relações de gênero, e que tende a ultrapassar territórios, portanto, estende-se ao mundo.

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Johnson, James Elton. "Henrietta Crawford: Radical Black Evangelist in Post-Civil War New Jersey." New Jersey Studies: An Interdisciplinary Journal 7, no. 1 (January 22, 2021): 70–106. http://dx.doi.org/10.14713/njs.v7i1.225.

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Representing Black feminisms of the so-called, “First Wave era of American feminism,” forgotten icon Henrietta Crawford impacted Black political representation in southern New Jersey during the post-Civil War decades. As a noted evangelist, universal suffragist, Black community organizer, Civil Rights activist, homemaker, and intergenerational caregiver for minor dependents, Crawford crafted an intersectional legacy worthy of commemorative re-remembrance. Collectively, scattered bits and pieces of information recorded over the past eighty years in newspapers and in recent scholarly accounts offer an incoherent combination of disparate hints at Henrietta’s historical significance. Buttressed, however, by historical insight, contemporary newspaper accounts, Civil War pension file records, real estate deed transactions, federal and state census records, vital statistics data, the evidentiary record sheds light on Crawford’s important role in the operation of historically significant Mt. Pisgah [U.A.M.E.] Church in Vineland and her associated development and implementation of important social justice initiatives. In 1948, a fifty-year commemorative notation about James and Henrietta Crawford’s 1898 departure from Vineland was published in the Daily Journal newspaper. Twenty-five years later “New Jersey Mother of the Year Award” recipient Rebecca Lassiter noted the Crawfords' important role in her life as foster parents. In year seventy-three since the Daily Journal’s acknowledgement, this essay conveys Henrietta Crawford’s legacy to students, scholars, and the general readership for current and future generations. As the present confluence of national political and economic crises resolves within an encapsulating global pandemic that is exacerbating socio-economic inequalities, Crawford’s life and record offers a critical example of faith-based social-justice activism and the seamless role of African American women in American history.

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Granados Barco, Adriana. "Poder heterosexual y movimientos socio-sexuales: Tensiones no resueltas." La Manzana de la Discordia 7, no. 1 (March 18, 2016): 41. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v7i1.1571.

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Resumen: Desde la década de 1980 feministas lesbianas,afro-americanas y latino-americanas, desarrollanplanteamientos críticos en torno al racismo, clasismo eimposición heterosexual mantenido dentro del movimientofeminista anglo-europeo. Algunos de estos planteamientosconciben la heterosexualidad como una norma, un régimenpolítico, una institución, y especialmente una ideologíaasentada sobre la diferencia sexual. Teniendo en cuentaestas críticas, el presente trabajo aborda las tensiones ylas discusiones irresueltas al interior de los movimientossocio-sexuales latinoamericanos, en relación a cómo elpensamiento heterocentrado sigue condicionando la prácticapolítica socio-sexual. Ésta última se ha caracterizadopor la definición de categorías identitarias mediante lascuales se apela al Estado, que a su vez responde conpolíticas de igualdad propias de una lógica jurídica quevalida las mismas relaciones económicas y simbólicas quele son funcionales al régimen heterosexual: matrimonio,familia y bienestar social.Palabras clave: feminismo, sexualidades, política,heterosexualidad, poder, identidades.Heterosexual power and socio-sexual movements:unresolved tensionsAbstract: Since the 1980s African-American and LatinAmerican lesbian feminists have criticized the racism,classism and heterosexual impositions of the Anglo-European feminist movement. Some of these criticismsconceive heterosexuality as a norm, a political system,an institution, and especially an ideology based on sexualdifference. Considering these criticisms, this paper addressesunresolved tensions and arguments in the LatinAmerican socio-sexual movements in relation to howstraight thought determines socio-sexual political practice.The latter is characterized by the definition of identitycategories through which appeals to the State are made,which responds with policies of equality grounded on alegal logic that validates the same economic and symbolicrelationships that are functional to the heterosexual system:marriage, family and social welfare.Key words: feminism, sexualities, policy, heterosexuality,dominion, identities.

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Lenine, Enzo, and Elisa Numala. "Feminismos africanos e a sororidade internacional: Há espaço para as epistemologias feministas africanas nas RI?" Relações Internacionais, no. 73 (March 2022): 85–101. http://dx.doi.org/10.23906/ri2022.73a07.

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Just over three decades ago, feminism entered the discipline of International Relations (ir), challenging the hegemonic readings on international phenomena and the invisibilization of women. As a result, an extensive feminist literature has developed, filling this theoretical and empirical gap. However, the centrality of the debate in the United States and Europe has resulted in an erasure of the experiences of women in the Global South, in particular African women. In this article, we explore feminist debates in ir and Africa, attempting to locate points of convergence that allow for the emergence of African feminist approaches to international phenomena.

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