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Journal articles on the topic 'Feminist reconstruction'

Author: Grafiati

Published: 10 January 2023

Last updated: 28 January 2023

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1

Abreu, Jacqueline Amadio de, and Roberta Stubs. "Pensando as figurações feministas e o devir-mulher a partir da arte." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 269–301. http://dx.doi.org/10.22456/2596-0911.103978.

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Este artigo tem como objetivo pensar as figurações feministas e o devir-mulher a partir da arte para refletir sobre subjetividades inventivas. Em seu conteúdo, aborda-se o contexto do lugar da mulher na arte, desde o apagamento das mulheres até a reapropriação desse espaço pelos movimentos feministas. Para refletir sobre a arte, são apresentados os conceitos de devir e de figuração, bem como artistas que dialogam com esses conceitos. Sob o aporte teórico feminista, o trabalho aponta a arte como um meio de resistência na produção de novas narrativas pelas figurações, além de um estado de devir como resistência, desconstrução e reconstrução, e um modo de viver mais libertário por parte das mulheres.Palavras-chave: Estética feminista. Arte. Devir-mulher. Subjetivação. AbstractThis article aims to think over the feminist figurations and the becoming-woman through art, in order to reflect on inventive subjectivities. In its content, women's place in art's context is addressed, from their erasure until their reappropriation by feminist movements. The concepts of becoming and figurations are presented to think over art, as well as artists that dialogue with those concepts. Under the feminist theoretical contribution, the present work features art as a way of resistance in the production of new narratives through figurations, while also recognizing the state of becoming as a means of resistance, a deconstruction and reconstruction process, and ultimately a more liberating way of life by women.Keywords: Feminist Aesthetics. Art. Becoming-woman. Subjectification.

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2

Henking, Susan E. "Rejected, Reclaimed, Renamed: Mary Daly on Psychology and Religion." Journal of Psychology and Theology 21, no. 3 (September 1993): 199–207. http://dx.doi.org/10.1177/009164719302100301.

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This article reviews Mary Daly's five books published between 1968 and 1987. Mary Daly is a key contributor to the feminist view of religion. The focus of this discussion is her intellectual trajectory that includes critique and reconstruction of both psychology and religion. As she moves from reform to radical feminism and from Christianity to postchristian feminist spirituality, Daly increasingly views both psychology and religion as aspects of oppressively patriarchal culture. Simultaneously, her own work includes psychological insights and envisions psychic integrity as a goal of the spiritual revolution of feminism. Daly's work sponsors a psychology of religion and dialogue between psychology and religion that opposes sexism.

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3

Calloni, Marina. "Feminism, Politics, Theories and Science." European Journal of Women's Studies 10, no. 1 (February 2003): 87–103. http://dx.doi.org/10.1177/1350506803010001799.

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Are women's movement and feminist theories still connected to radical politics and the interest in changing social inequalities, when feminism has been `institutionalized', for instance in the academia, and has become a mainstreaming issue in social policies? This main question was put to eminent feminist scholars, with the aim of investigating the renewed critical role of international feminism and women's/gender studies in society, science, information, education and research. A reconstruction of the main changes which have occurred to women's movements and feminist theories in the last decades were the core of the interview, stressing differences and disagreement, also in relation to the new sociopolitical claims, supported by younger generations. The conclusion was that feminism has not lost its historical political mission, even though the world scenario and ideologies have dramatically changed. Indeed, feminism has become transcultural and `glocal', facing new socioeconomic inequities induced by globalization both in western societies and countries in development, confronting with the transformation of collective/gender identities and questioning the increasing importance of (bio)technologies.

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4

Bergeron, Suzanne, Carol Cohn, and Claire Duncanson. "Rebuilding Bridges: Toward a Feminist Research Agenda for Postwar Reconstruction." Politics & Gender 13, no. 04 (November 24, 2017): 715–21. http://dx.doi.org/10.1017/s1743923x17000368.

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As feminists who think about war and peacebuilding, we cannot help but encounter the complex, entwined political economic processes that underlie wars’ causes, their courses, and the challenges of postwar reconstruction. For us, then, the increasing academic division between feminist security studies (FSS) and feminist (international) political economy (FPE/FIPE) has been a cause for concern, and we welcomed Politics & Gender’s earlier Critical Perspectives section on efforts to bridge the two (June 2015). We noticed, however, that although violence was addressed in several of the special section's articles, war made only brief and somewhat peripheral appearances, and peacebuilding was all but absent. While three contributions (Hudson 2015; Sjoberg 2015; True 2015) mentioned the importance of political economy in the analysis of armed conflict, the aspects of war on which the articles focused were militarized sexualities (Sjoberg 2015) or conflict-related and postwar sexual and gender-based violence (Hudson 2015; True 2015).

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5

Graham, Elaine L. "Gender, Personhood and Theology." Scottish Journal of Theology 48, no. 3 (August 1995): 341–58. http://dx.doi.org/10.1017/s0036930600036796.

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One of the most significant phenomena within the Western Church over the past twenty-five years has been the emergence of feminist theology. Fuelled by the second wave of the modern women's movement, drawing upon the theoretical and critical stances of academic feminism, and inspired by Latin American Liberation Theology, feminist theologians have achieved a remarkable body of work in a relatively short time. They have sought to establish the opportunities and validate the methods by which women, long silenced as theological subjects, may articulate their perspectives and contribute towards the reconstruction of a more ‘inclusive’ theological discipline.

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6

Kim,UnHey. "Deconstruction of Centrality and Reconstruction of Feminine Self-identity in Feminist Theology." Korea Presbyterian Journal of Theology 45, no. 3 (September 2013): 187–211. http://dx.doi.org/10.15757/kpjt.2013.45.3.008.

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7

Austen, Andrea. "A Feminist Reconstruction of Bradley’s Ethical Idealism." Idealistic Studies 26, no. 1 (1996): 17–28. http://dx.doi.org/10.5840/idstudies19962618.

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8

Moxnes, Halvor. "Introduction: Feminist reconstruction of early Christian history." Studia Theologica - Nordic Journal of Theology 43, no. 1 (January 1989): 1–3. http://dx.doi.org/10.1080/00393388908600061.

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9

LING, LILY. "Feminist International Relations: From critique to reconstruction." Journal of International Communication 3, no. 1 (July 1996): 26–41. http://dx.doi.org/10.1080/13216597.1996.9751822.

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10

Situmorang, Jenny Rahayu Afsebel, and Vinita Susanti. "Prevent Domestic Violence: Reconstruction Wife Right to Freedom of Opinion and Expressions." Communicare : Journal of Communication Studies 8, no. 1 (July 17, 2022): 76. http://dx.doi.org/10.37535/101009120226.

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The wife is one of the potential victims of domestic violence. In patriarchal culture and social construction norms, the wife must obey all of their husband's requests. Hence, they became vulnerable and got physical, sexual, economic, and many forms of domestic violence. Based on radical feminist theory, human rights concepts, and interpersonal communication theory, this article builds the idea to prevent domestic violence for wives by reconstructing their rights to freedom of opinion and expression. This research-based is on a literature review from scientific articles, books, and reports. After it, analyze with standpoint feminism. The result is that two points. First, in cultural and logical patriarchal, wives need interpersonal communication training to get equality when talking with their husbands. Second, reconstruction about wives' awareness about freedom to opinion and expressions is necessary, so they do not fear to say no to their husbands and love themselves first. Finally, to prevent domestic violence against wives needs implementation of freedom to opinion and expressions in everyday life.

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11

Baehr, Amy R. "Conservatism, Feminism, and Elizabeth Fox-Genovese." Hypatia 24, no. 2 (2009): 101–24. http://dx.doi.org/10.1111/j.1527-2001.2009.01034.x.

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This paper is a philosophical reconstruction of Elizabeth Fox-Genovese's thinking about women and feminism, and an inquiry into whether there is a conservative form of feminism. The paper argues that Fox-Genovese's endorsement of conventional social forms (like traditional marriage, motherhood, and sexual morality) contrasts strongly with feminism's criticism of these forms, and feminism's claim that they should be transformed. The paper concludes, however, that one need not call Fox-Genovese's thought “feminist” to recognize it as serious advocacy on behalf of women and to include it in discussions about what is good for women.

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12

Burke, Michael. "A Feminist Reconstruction of Liberal Rights and Sport." Journal of the Philosophy of Sport 37, no. 1 (May 2010): 11–28. http://dx.doi.org/10.1080/00948705.2010.9714763.

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13

Cairns, Kathleen V., and Mary Valentich. "Vaginal reconstruction in gynecologic cancer: A feminist perspective." Journal of Sex Research 22, no. 3 (August 1986): 333–46. http://dx.doi.org/10.1080/00224498609551313.

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14

West, Cornel. "INMEMORY OFHERA FEMINIST THEOLOGICAL RECONSTRUCTION OF CHRISTIAN ORIGINS." Religious Studies Review 11, no. 1 (January 1985): 1–38. http://dx.doi.org/10.1111/j.1748-0922.1985.tb00229.x.

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15

Hutchinson, Chris Huntley, and Susan A. McDaniel. "The Social Reconstruction of Sexual Assault by Women Victims: A Comparison of Therapeutic Experiences." Canadian Journal of Community Mental Health 5, no. 2 (September 1, 1986): 17–36. http://dx.doi.org/10.7870/cjcmh-1986-0013.

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In this study, the conventionally accepted view of sexual violence against women as manifested by traditional therapy is contrasted with the feminist perspective represented by feminist therapy and feminist self-help groups for victims of sexual assault. The focus of the research is on the ways in which consumers of different therapies are taught socially to reconstruct their sexual assault experiences. On the basis of intensive interviews with victims of sexual assault or incest who have subsequently experienced therapy, the reconstructions of the assault encouraged by conventional therapeutic approaches are found to differ sharply from those developed in feminist modalities. The conclusion is that conventional therapies for victim of sexual assault tend to perpetuate the existing belief structure about rape and incest by isolating and blaming the victim. In contrast, feminist counselling and feminist self-help groups remove the woman's false sense of guilt, validate the woman's experience with sexual violence, and enable the victim to develop an understanding of the social structural context in which sexual assault occurs.

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16

Mukhetdinov, D. V. "Islamic Feminist Exegesis by Amina Wadud." Islam in the modern world 15, no. 4 (January 8, 2020): 81–98. http://dx.doi.org/10.22311/2074-1529-2019-15-4-81-98.

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The present article focuses on analyzing the methodology of one of the most prominent representatives of Islamic feminism, Amina Wadud. The author highlights the close link between the social status of an exegete, his/ her personal experience and the hermeneutic approach, formulated by him/ her. The essential components of the hermeneutic project by Anima Wadud are emphasized as a main theme of research. Combining intratextual and historical approaches is justified as being necessary for meaningful reconstruction of the “Qur’anic ethos”. It is also shown that feminist exegesis is only possible if the interpretation of the Qur’an as a “closed” text is replaced by the assertion of it being a complete discourse, “opening” within the logic of readers’ questions. The dependence of the exegeses by Amina Wadud on the conceptual body of the project by Fazlur Rahman — namely, on the idea of contextual ĳ tihad, the theory of “double shift” and the holistic method of interpretation, — was deeply studied during the research. The author accentuates the two primary presuppositions of the American feminist, namely: the image of God as “the One Who does not oppress” and of human being as God’s “deputy”. In conclusion, the author turns to the main theme of feminist critique of traditional tafsirs — the urge to deconstruct “patriarchy” as a covert system of idolatry and “masculinization” of God.

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17

Lamus Canavate, Doris. "De la subversión a la inclusión: mi contribución al "silencio roto"." La Manzana de la Discordia 6, no. 1 (March 17, 2016): 47. http://dx.doi.org/10.25100/lamanzanadeladiscordia.v6i1.1508.

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Resumen: En el presente artículo se reconstruyen yanalizan tres décadas de movilización feminista de lo quese ha llamado el feminismo de la Segunda Ola. Se destacanprocesos nacionales y regionales del movimiento social demujeres, y se reconstruyen historias de mujeres partícipesde su propia voz, o citando escritos y documentos producidospor las organizaciones integrantes en los procesosde movilización.Palabras clave: Movimiento social de mujeres, feminismode la Segunda Ola, discurso feminista, género, historia, Colombia.From Subversion to Inclusion: My Contribution to“Breaking the Silence”Abstract: The present article reconstructs and examinesthree decades of feminist protest of what has been calledSecond Wave feminism, highlighting global, nationaland regional processes of the women’s social movement, and reconstructing women’s stories in their own voices,or quoting from letters and documents produced by organizationsinvolved in the mobilization process.Key words: Women’s social movement, second wavefeminism, feminist speech, gender, history, Colombia.

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18

Forastelli, Fabricio. "Algunas notas sobre el género como campo de problemas de la filosofía y el activismo para la paz." Investigaciones Fenomenológicas, no. 16 (February 8, 2021): 219. http://dx.doi.org/10.5944/rif.16.2019.29683.

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El presente trabajo estudia la propuesta de Filosofía para la Paz de Vicent Martínez Guzmán a la luz de los vínculos entre el dis-curso de la fenomenología y los análisis feministas. Su metodología es crítica y busca presentar los argumentos que produjo Martínez Guzmán alrededor de la noción de reconstrucción normativa del campo de la transformación de los conflictos. La hipótesis es que Martínez Guzmán articula su propuesta absorbiendo debates del análisis feminista fundamentales tanto para la producción de nociones básicas como para las proyecciones de su objetivo principal de establecer bases normativas universales para la transformación pacífica de los conflictos. Se vincula su propuesta sobre el tema con temas desarro-llados por Javier San Martín (“pensamiento no-étnico”) y María Luz Pintos Peñaranda (“mundo de la vida”).The aim of the article is to study Vicent Martínez Guzmán´s proposal for a Philosophy for Peace from the perspective of Phenomenology and Feminist Analysis. Using a critical approach, I present Martínez Guzmán´s notion of normative reconstruction of the field of conflict transformation. My hypothesis is that Martínez Guzmán articulates his ideas taking up on the debates within the field of feminist analysis, considering both its interrelationship to his main philosophical notions as well as its projections regarding his main objective of establishing universal normative bases for conflict transformation. Finally, I relate these aspects to the themes developed by Javier San Martín and María Luz Pintos Peñaranda.

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19

Lister, Ruth. "Citizenship: Towards a Feminist Synthesis." Feminist Review 57, no. 1 (September 1997): 28–48. http://dx.doi.org/10.1080/014177897339641.

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A synthesis of rights and participatory approaches to citizenship, linked through the notion of human agency, is proposed as the basis for a feminist theory of citizenship. Such a theory has to address citizenship's exclusionary power in relation to both nation-state ‘outsiders’ and ‘insiders’. With regard to the former, the article argues that a feminist theory and politics of citizenship must embrace an internationalist agenda. With regard to the latter, it offers the concept of a ‘differentiated universalism’ as an attempt to reconcile the universalism which lies at the heart of citizenship with the demands of a politics of difference. Embracing also the reconstruction of the public-private dichotomy, citizenship, reconceptualized in this way, can, it is argued, provide us with an important theoretical and political tool.

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20

Silverstein, Louise B. "Fathering is a Feminist Issue." Psychology of Women Quarterly 20, no. 1 (March 1996): 3–37. http://dx.doi.org/10.1111/j.1471-6402.1996.tb00663.x.

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Feminist theory has not yet addressed the ways in which the ideology of fatherhood has contributed to interlocking inequalities for women in both the workplace and family life. This paper is an effort to inject a feminist voice into the redefinition of fathering, which I see as essential both to the achievement of equality for women and to the reconstruction of the masculine gender role. I begin by describing how our unconscious gender ideology pressures all families to become traditional patriarchal families. I address feminist concerns about the dangers of overvaluing fathers' contributions to child development. I review the research evidence on whether fathers have the same potential for nurturing as mothers, and examine gay fathering in particular. Finally, I suggest that redefining fathering to emphasize nurturing as well as providing will place attachment and connection at the center of gender socialization for men. Masculinity would then become much less oppressive for men as well as for women.

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21

Green, Judith M. "Aristotle on Necessary Verticality, Body Heat, and Gendered Proper Places in the Polis: A Feminist Critique." Hypatia 7, no. 1 (1992): 70–99. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00698.x.

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Feminist critics have charged that Aristotle's mistaken and harmful remarks about women and slaves show inconsistency or bias-driven arbitrariness. However, this analysis shows that these remarks function within a consistent and coherent theoretical corpus. Thus, both Aristotle's hierarchical and dualistic first principles and the methodology on which his entire corpus is based must be unreliable. Moreover, consistency and coherence must be insufficient warrants of theoretical insightfulness. Aristotle's mistakes suggest caveats for feminist philosophical reconstruction.

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22

Vähäkangas, Auli. "African Feminist Contributions to Missiological Anthropology." Mission Studies 28, no. 2 (2011): 170–85. http://dx.doi.org/10.1163/157338311x605665.

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Abstract Missiology has mainly been the interest of white expatriate missionaries. In the context of the growing focus of Christianity on the global South, this article looks into African feminist theology. Using theologians of the “Circle of the Concerned Women Theologians in Africa,” this article analyses some central contributions made by members of this Circle in the field of missiology. The most interesting feminist contribution to missiological anthropology is the search for a new cultural identity by modern African Christians. This search for identity includes a critical and positive view of African traditional practices. This contextualization process includes both the continuation and reconstruction of some of the practices which the Circle theologians have identified as not being oppressive. The African missiologists need in-depth anthropological and theological analyses to understand the variety of cultures in their societies and to contextualize the Gospel.

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23

Kraemer, Ross S., and Elisabeth Schussler Fiorenza. "In Memory of Her: A Feminist Theological Reconstruction of Christian Origins." Journal of Biblical Literature 104, no. 4 (December 1985): 722. http://dx.doi.org/10.2307/3260702.

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24

Amore, Roy C., and Rita M. Gross. "Buddhism after Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism." Buddhist-Christian Studies 14 (1994): 245. http://dx.doi.org/10.2307/1389849.

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25

Young, Serinity, and Rita M. Gross. "Buddhism after Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism." Buddhist-Christian Studies 14 (1994): 248. http://dx.doi.org/10.2307/1389850.

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26

Sparks, Elizabeth. "Review of Women in Context: Toward a Feminist Reconstruction of Psychotherapy." Cultural Diversity and Mental Health 1, no. 1 (1995): 73–74. http://dx.doi.org/10.1037/1099-9809.1.1.73.

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27

Breitman, Barbara E. "Social and Spiritual Reconstruction of Self Within a Feminist Jewish Community." Women & Therapy 16, no. 2-3 (June 5, 1995): 73–82. http://dx.doi.org/10.1300/j015v16n02_09.

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28

Dalmiya, Vrinda. "Loving Paradoxes: A Feminist Reclamation of the Goddess Kali." Hypatia 15, no. 1 (2000): 125–50. http://dx.doi.org/10.1111/j.1527-2001.2000.tb01082.x.

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The feminist significance of the Goddess Kali lies in an indigenous worshipful attitude of “Kali-bhakti” rather than in the mere image of the Goddess. The peculiar mother-child motif at the core of the poet Ramprasad Sen's Kali-bhakti represents, I argue, not only a dramatic reconstruction of femininity but of selfhood in general. The spiritual goal of a devotee here involves a deconstruction of “master identity” necessary also for ethico-political struggles for justice.

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29

Kościańska, Agnieszka. "„Potęga ciszy” — z antropologicznych studiów nad genderowym wymiarem alternatywnej duchowości." Kultura i Społeczeństwo 52, no. 3 (July 9, 2008): 91–108. http://dx.doi.org/10.35757/kis.2008.52.3.6.

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The paper is based on ethnographic ﬁeldwork among converts from Catholicism to a marginal Hindu-rooted, female dominated new religious movement in Poland, the Brahma Kumaris, and explores the role of silence in the religious practices and everyday lives of its members. It argues that silence is a performative act in reconstruction of the informants’ gender identity and is perceived by them as form of self-valuation. From the perspective of the feminist discourse, particularly Western liberal feminism, as well as within cultural anthropology silence is often interpreted as a lack of power and opposition to speech. But drawing on the respondents’ experiences, silence can also be understood as and expression of strength and a means of resistance. The author presents the ways how middle class, urban women have resort to silence in he aim to deal better with the problems of everyday life as well as with those of economic and cultural transition, Western-style feminism, and Polish Catholicism.

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30

Duford, Rochelle. "Daughters of the Enlightenment: Reconstructing Adorno on Gender and Feminist Praxis." Hypatia 32, no. 4 (2017): 784–800. http://dx.doi.org/10.1111/hypa.12360.

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This article offers a reconstruction of Theodor Adorno's work as it concerns sex/gender and feminist praxis. Although the prevailing interpretation of Adorno's work conceptualizes its relationship to women as one of either exclusion or essentialism, I argue that both the reading of Sade's Juliette inDialectic of Enlightenment, as well as a number of Adorno's aphorisms inMinima Moralia, present complex feminist claims and commitments. Max Horkheimer and Adorno position Juliette as a subject of the Enlightenment, forestalling the possibility that womenquawomen are potentially utopian figures. I utilize Adorno's work inMinima Moraliato show that he—far from excluding or essentializing women—was interested in metaphorically capturing the subjective conditions developed by a system of binary sex/gender within a heteropatriarchal society. Indeed, one can find an iteration of queer theoretical commitments inMinima Moralia. As a result, I argue that he displays a number of straightforwardly feminist commitments: that a liberated society requires the disambiguation of sex from gender, affirming the nonnaturalness of our social sex/gender regime, and claiming that all subjects as gendered subjects are damaged by living within a heteropatriarchal society. Lastly, I provide preliminary evidence of Adorno's critique of (neo)liberal feminist praxis.

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Klein, Reisa. "Networked Scars: Tattooed Bodies after Breast Cancer." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–46. http://dx.doi.org/10.28968/cftt.v4i1.195.

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This paper investigates the growing trend of mastectomy tattoos as an alternative to reconstruction and their implication on the (de)regulation of women's bodies in the digital context. I explore how tattoos are incorporated into a "breast cancer culture" (King, 2010) as a form of self-care in the recreation of areola pigmentation after breast reconstructive surgery and in cosmetic masking of post-operative mastectomy scars. I am concerned with how online discourses of tattooing practices are drawing women's bodies into an emergent 'biopolitics' (Foucault, 1990; Rose, 2001), a productive type of power concerned with the risk management of a 'biomedicalized subject' where women are encouraged to care for their health through informed decisions via online media (Pitts, 2004) and through consumption and beautification techniques in line with normative femininity (King, 2006). Yet, online media can potentially operate as a site for the creation of new publics wherein women can retell the stories of their bodies through new practices of inscription outside of medicalized and masculinist reconstruction narratives. I perform a discourse analysis of Canadian expert and popular discourses in health websites, plastic surgery and cosmetic service websites, tattoo parlour websites and in social media, including P.ink, (an organization that supports mastectomy tattoos). I argue that within digital media competing medical, pop cultural and feminist narratives intersect in ways that can contribute to an "awkward feminist politics" (Smith-Prei & Stehle, 2016) where women's hybridized medical, digital, tattooed bodies can operate as material obstacles to normative correlations between health, femininity and sexuality.

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32

Klein, Reisa. "Networked Scars: Tattooed Bodies after Breast Cancer." Catalyst: Feminism, Theory, Technoscience 4, no. 1 (May 7, 2018): 1–46. http://dx.doi.org/10.28968/cftt.v4i1.29630.

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This paper investigates the growing trend of mastectomy tattoos as an alternative to reconstruction and their implication on the (de)regulation of women's bodies in the digital context. I explore how tattoos are incorporated into a "breast cancer culture" (King, 2010) as a form of self-care in the recreation of areola pigmentation after breast reconstructive surgery and in cosmetic masking of post-operative mastectomy scars. I am concerned with how online discourses of tattooing practices are drawing women's bodies into an emergent 'biopolitics' (Foucault, 1990; Rose, 2001), a productive type of power concerned with the risk management of a 'biomedicalized subject' where women are encouraged to care for their health through informed decisions via online media (Pitts, 2004) and through consumption and beautification techniques in line with normative femininity (King, 2006). Yet, online media can potentially operate as a site for the creation of new publics wherein women can retell the stories of their bodies through new practices of inscription outside of medicalized and masculinist reconstruction narratives. I perform a discourse analysis of Canadian expert and popular discourses in health websites, plastic surgery and cosmetic service websites, tattoo parlour websites and in social media, including P.ink, (an organization that supports mastectomy tattoos). I argue that within digital media competing medical, pop cultural and feminist narratives intersect in ways that can contribute to an "awkward feminist politics" (Smith-Prei & Stehle, 2016) where women's hybridized medical, digital, tattooed bodies can operate as material obstacles to normative correlations between health, femininity and sexuality.

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33

Foss, Sonja K., Cindy L. Griffin, and Karen A. Foss. "Transforming Rhetoric Through Feminist Reconstruction: A Response to the Gender Diversity Perspective." Women's Studies in Communication 20, no. 2 (October 1997): 117–36. http://dx.doi.org/10.1080/07491409.1997.10162406.

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34

Grant, Robert M. "The Reconstruction of Christian OriginsIn Memory of Her: A Feminist Theological Reconstruction of Christian Origins. Elisabeth Schüssler Fiorenza." Journal of Religion 65, no. 1 (January 1985): 83–88. http://dx.doi.org/10.1086/487182.

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35

Appelros, Erica. "Finns Gud? Feministiska förhållningssätt till en omdebatterad fråga." Tidskrift för genusvetenskap 24, no. 3-4 (June 15, 2022): 71–85. http://dx.doi.org/10.55870/tgv.v24i3-4.4132.

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A much debated issue in contemporary philosophy of religion is the religious realism/anti-realism controversy. Is God metaphysically real and exists independently of human minds, or is God simply a human conceptual construction that fiIls a function for some people? How should we understand the relation between language and reality? It is suggested in the artide that a feminist approach to the debate could be made by way of either accepting or renouncing the dualistic presumptions of the debate. The presumptions are in short that everything we speak about is either existing or non-existing, in an absolute way, and that only existing things can matter enough to constitute grounds for making some kind of comparative truth-claims, that for instance are required for conducting feminist normative and critical arguments. It is argued that the most viable feminist strategy is rejecting these presumptions, granted that the feminist approach is aimed at securing the possibility of speaking about a common shared reality for the sake of enabling criticism of oppressive structures and situations in religious contexts and ideological systems, and at the same time facilitating reconstruction of oppressive constructions of religion.

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Pateman, Carole, and Nancy J. Hirschmann. "Political Obligation, Freedom and Feminism." American Political Science Review 86, no. 1 (March 1992): 179–88. http://dx.doi.org/10.2307/1964023.

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How should feminist theorists approach the analysis of political obligation and freedom? In her article in the December 1989 issue of this Review, Nancy Hirschmann proposed a fundamental reconstruction of these concepts. Carole Pateman agrees that liberal obligation theory inadequately treats the coercion of women and other groups under the guise of voluntary obligations. But she argues that Hirschmann goes too far, particularly in rejecting the priority of freedom. Hirschmann explicates their disagreements and her approach.

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Cho, Hyeok. "History of Korean Feminist Art, a Reconstruction of Discourses : The 1980s ‘Yeoseong misul (Women’s Art)’ and the 1990s ‘Postmodern Feminist Art’." Art History Forum 51 (December 31, 2020): 99–123. http://dx.doi.org/10.14380/ahf.2020.51.99.

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Fletcher, Joyce K. "RADICALLY TRANSFORMING WORK FOR THE 21st CENTURY: A FEMINIST RECONSTRUCTION OF "REAL" WORK." Academy of Management Proceedings 1995, no. 1 (August 1995): 448–52. http://dx.doi.org/10.5465/ambpp.1995.17536733.

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BLANCHARD, ERIC M. "Why is there no gender in the English School?" Review of International Studies 37, no. 2 (July 19, 2010): 855–79. http://dx.doi.org/10.1017/s0260210510000458.

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AbstractWhy has English School theory, even as it has been re-imagined as critical international society theory, ignored the workings of gender in international politics? This article stages an encounter between the English School and feminists in International Relations (IR), first demonstrating the broad compatibility of the two approaches. I argue that to conduct a conversation between English School and IR feminist approaches, it is necessary to reconstruct the English School's three traditions – Realist, Rationalist, and Revolutionist – so as to allow a greater role for gender as a category of analysis. I then review the work of two key English School scholars, Hedley Bull and Barry Buzan with this reconstruction in mind. Finally, I argue that IR theorists who have participated in the recent English School revival should consider integrating gender into its theoretical and research agenda, and show several examples of how a hybrid approach can be brought to bear on the expansion of international society, diplomacy, and human rights.

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Jad, Islah. "The conundrums of post-Oslo Palestine: Gendering Palestinian citizenship." Feminist Theory 11, no. 2 (August 2010): 149–69. http://dx.doi.org/10.1177/1464700110366809.

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This article reviews the feminist theorization of the concept of citizenship in an attempt to contextualize it in a situation where the basic ingredients for a sovereign state do not exist. The formation of the Palestinian Authority included the reconstruction of the Palestinian ‘imagined’ community within which approaches to gender policies were reformulated to suit a new era. However, the feminist use of the concept of citizenship itself comes into question under conditions of prolonged Occupation. In this analysis, I submit that while women’s NGOs and grass-roots organizations have an important role to play in creating space for women to politicize their demands in advocating full citizenship rights, there are serious limits to what institutions of civil society can achieve when the basic foundations for the state are in a precarious situation.

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Bistara, Raha Bis. "DIMENSI FEMINISME DALAM PEMBAHARUAN ISLAM: MENILIK PEMIKIRAN MUHAMMAD IQBAL." TAJDID: Jurnal Ilmu Ushuluddin 19, no. 1 (January 26, 2021): 30–58. http://dx.doi.org/10.30631/tjd.v19i1.118.

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Artikel ini ingin membahas bagaimana pemikiran Muhammad Iqbal dalam merekonstruksi ajaran Agama Islam yang selama ini dianggap kaku dan bersifat inklusif. Rekonstruksi yang dilakukan oleh Iqbal secara menyeluruh mulai dari pemahaman terhadap ayat-ayat al-Quran, hadis, hukum Islam dan feminisme. Bagi Iqbal kesetaraan antara laki-laki dan perempuan sangat penting hal itu terkait bagaimana posisi perempuan dalam segala lini yang tidak bisa ditawar-tawar lagi. Perbedaan Muhammad Iqbal dengan pemikir muslim yang sama-sama mengkaji gerakan kesetaraan terletak pada esensi ajaran Islam yang direkonstruksi ulang serta tidak mempertentangkan dengan perkembangan zaman. Kita lihat misalnya Fatimah Mernissi dalam gerakan feminisme ia menekankan adanya penafsiran ulang terhadap ayat-ayat al-Quran dan Sunnah yang menempatkan perempuan di bawah laki-laki. Di sinilah letak perbedaan gagasan Iqbal dengan aktifis femenis yang lain. Bagi Iqbal ajaran yang selama ini diyakini sebagai ajaran yang universal dan kaffah ternyata masih terdapat unsur politik yang menyebabkan keterasingan perempuan dalam kancah bernegara. Menurut Iqbal selama akar-akar feminisme dalam Islam tidak dicuatkan, maka selama itu juga laki-laki tidak akan bisa membawa perubahan bagi dirinya sendiri, masyarakat, agama, bangsa dan negara. Dengan menggunakan metode library research penelitian ini diharapkan bisa memberikan kontribusi besar dalam wacana feminisme Islam yang selama ini dianggap masih tabu dibicarakan dalam tradisi kesarjanaan Islam. Kesimpulan dari penelitian ini adalah pandangan baru mengenai pemikiran Iqbal tetang feminisme yang jarang sekali dikaji oleh pemikir muslim modern. Di mana yang dikuak oleh Iqbal mengenai esensi ajaran Islam itu sendiri yang bersifat subtil bagi keutuhan umat Islam yang sampai saat ini belum sepenuhnya mereka memahami. This article discussed about how Muhammad Iqbal thought in reconstructing the teachings of Islam which has been considered rigid and inclusive. The reconstruction carried out by Iqbal thoroughly began from the understanding of the verses of the Quran, Hadith, Islamic law and feminism. Iqbal reveals that the equality between men and women is very important it is related to women positions in all lines are not negotiable anymore. The differences between Muhammad Iqbal and the other Muslim thinkers who both studied the equality movement lie in the essence of the reconstructed teachings of Islam and do not be opposed with the development of the times. We see, for example Fatimah Mernissi in the feminism movement she emphasizes the re-interpretation of verses of the Quran and sunnah that place women under men. This is Iqbal views are different from other feminist activists. For Iqbal the teachings that have been believed to be universal teachings and kaffah there is still a political element that causes the alienation of women in the state scene. According to Iqbal, as long as the roots of feminism in Islam are not encouraged, then as long as men will not be able to bring about change for themselves, society, religion, nation and country. By using the library research method, this research is expected to make a big contribution in the discourse of Islamic feminism which has been considered taboo in the tradition of Islamic scholarship. The conclusion of this study is a new view from Iqbal's thinking on feminism that is rarely studied by modern Muslim thinkers. Where Iqbal discussed about the essence of Islamic teachings itself which is subtle for the integrity of Muslims that until now they have not fully understood.

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Jenkins, Simon. "The deconstruction and reconstruction of sports coaching: An interview with Professor Robyn Jones." International Journal of Sports Science & Coaching 12, no. 4 (August 2017): 413–20. http://dx.doi.org/10.1177/1747954117718019.

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Robyn Jones is arguably the world’s leading researcher and scholar in the microsociology of sports coaching. Viewing coaching as a ‘complex socio-pedagogical process’ he has drawn especially from Erving Goffman’s work on stigma, interaction and impression management, in addition to educational perspectives such as Nel Noddings’ feminist ethic of care. This article and the accompanying commentaries from Robyn’s current and past doctoral students, as well as some colleagues from academia, is focused on the ontology, epistemology and methodology of research in sports coaching.

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Lister, Ruth. "Dialectics of Citizenship." Hypatia 12, no. 4 (1997): 6–26. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00296.x.

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Elements comprising a set of building blocks for a feminist reconstruction of citizenship might include: a critical synthesis of citizenship as a status and a practice; strengthening the inclusive side of citizenship (within and across nation-states); the principle of differentiated universalism, addressing tensions between an analysis grounded in difference and the universalism standing at the heart of citizenship; and a challenge to the binary thinking that constrains the articulation of women's claims to citizenship.

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Schroeder, David. "In Memory of Her. A Feminist Theological Reconstruction of Christian Origins Elizabeth Schdssler Fiorenza." Journal of Beliefs & Values 6, no. 2 (January 1985): 15–18. http://dx.doi.org/10.1080/1361767850060209.

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Nadeau, Randall L. "Buddhism after Patriarchy: A Feminist History, Analysis, and Reconstruction of Buddhism (review)." China Review International 1, no. 1 (1994): 124–29. http://dx.doi.org/10.1353/cri.1994.0107.

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Li, Zhou, Nancy Regina Gómez Arrieta, and Risa Whitson. "Empathy through imaginative reconstruction: Navigating difference in feminist transnational research in China and Peru." Gender, Place & Culture 27, no. 4 (July 15, 2019): 587–607. http://dx.doi.org/10.1080/0966369x.2019.1639630.

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Hakim, Lukman. "CORAK FEMINISME POST-MODERNIS DALAM PENAFSIRAN FAQIHUDDIN ABDUL KODIR." Jurnal Studi Ilmu-ilmu Al-Qur'an dan Hadis 21, no. 1 (January 30, 2020): 237. http://dx.doi.org/10.14421/qh.2020.2101-12.

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The debate about the interpretation of the Qur'an which is considered gender biased, continues to develop with diverse arguments. Women are considered as the aggrieved party in this negotiation. Women are considered as the second sex (second sex) and become subordinate men. As a result, women are the object of oppression for men. In the context of this debate, Faqihuddin Abdul Kodir came with a new argument in approaching religious texts that were considered gender biased. He introduced the method of qira> ’ah mubadalah to create a balanced relationship between men and women. Therefore, this study would like to explain the products produced by Faqihuddin with this method and find the patterns of feminist thought in several developing feminist theories. To achieve this goal, this study uses the structural exegesis method as an analysis tool to find the influence of interpretation of the text with the interpreter's experience in the context that surrounds it. The method used by Faqihuddin to release women from the shackles of men with the muba method is by placing women in the position of men in verse narration, so that there is a reciprocal relationship. From the form of interpretation conducted by Faqihuddin, this study found that the reconstruction of the meaning that was carried out was basically driven by an effort to release the order of symbols in the text which was understood only in its literal form. This reflects the way that is usually done by post-modern feminists who mock each term that indicates the subordination of women to men.

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Hanafi, H. "Teologi Penciptaan Perempuan: Rekonstruksi Penafsiran Menuju Kesetaraan Gender." BUANA GENDER : Jurnal Studi Gender dan Anak 1, no. 2 (December 30, 2016): 143. http://dx.doi.org/10.22515/bg.v1i2.408.

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This article aims to reconstruct religious doctrine which states that the first woman (Hawa) was created from the rib of a man (Adam). It is an important issue as for the feminist, if the reconstruction of the interpretation is not conducted, the stereotypes against women will appear, i.e., they are the second creature, a hierarchical system between men and women in society. This stereotype should be changed by reconstructing current religious conception by employing different approach to the religious texts conveying this topic. That is why this issue is important. The method of this research is reading primary sources such as quranic exegeses in the initial, mid, and contemporary period. By comparing their methodologies, it is expected that the more refreshing interpretation models will be found.Artikel ini bertujuan untuk merekontruksi doktrin agama yang mengatakan bahwa perempuan pertama (Hawa) diciptakan dari tulang rusuk laki-laki (Adam). Isu ini penting sebab menurut kaum feminis, jika rekontruksi penafsiran tidak dilakukan, maka muncul stereotif terhadap perempuan bahwa perempuan itu makhluk kedua, sistem hirarki antara laki-laki dan perempuan, dan stereotif yang ini harus diubah dengan cara merekonstruksi pemahaman keagamaan selama ini yang mengatakan bahwa perempuan itu diciptakan dari tulang rusuk laki-laki dengan cara melakukan pendekatan yang berbeda terhadap teks-teks agama yang membahas tentang tema ini. Rekonsturksi penafsiran dalam pembahasan ini adalah melihat bagaimana metodologi yang digunakan oleh pakar tafsir generasi awal, pertengahan, dan kontemporer. Dengan cara perbandingan ini, akan ditemukan model penafsiran yang lebih menyegarkan.

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Byrne, Brendan. "Gospel Narrative and the Jesus of History: Where Should Christology Begin?" Pacifica: Australasian Theological Studies 13, no. 1 (February 2000): 49–66. http://dx.doi.org/10.1177/1030570x0001300105.

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The prevailing tendency to make a reconstruction of the historical life of Jesus the starting point for christology runs into two serious difficulties. First, such reconstructions vary greatly among themselves and are largely precarious in what they claim to know about Jesus. Secondly, resting upon the historical-critical method, the adequacy of which in theological terms has now come into serious question, they fail to do justice to the narrative quality of the gospels, which resists simple reduction to history. This article critically surveys the work of Hans Frei, George Lindbeck, David Kelsey, Luke Timothy Johnson and Francis Watson and formulates seven principles attempting to state the appropriate relationship between the gospels and history with regard to christology. It concludes that the starting point for christology must be the canonical gospels. Four related issues are addressed at the end: first the openness of a text to multiple meaning; then three concerns arising, respectively, out of liberation theology, feminist interpretation, and the anti-Jewish slant of the gospels.

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Helms, Lorraine. "The Weyward Sisters: towards a Feminist Staging of ‘Macbeth’." New Theatre Quarterly 8, no. 30 (May 1992): 167–77. http://dx.doi.org/10.1017/s0266464x00006618.

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Shakespeare's plays have long been subject to deconstruction and reconstruction – some would argue, since the moment the words left his pen and entered the arena of theatrical intervention; some, more conservatively, dating the process to the attempts during the Restoration to rewrite him according to new tastes and old ‘rules’. More recently, of course, the long search for an almost platonic ideal of ‘authority’ has been giving way not only before new ideas of what this constitutes in theatrical terms, but through conscious attempts to subvert a play's meaning – not necessarily as ‘intended’ by Shakespeare, but as received in the prevailing culture. Feminist directors and critics have of course been prominent in this process – but the following study of the role of the witches in Macbeth is distinctive not so much for applying twentieth-century ideologies to Renaisssance plays, but for its exploration of the ‘problem’ of the witches in the light of conventions which, still current in Shakespeare's times, are hard to recover in the practical theatre of our own. The author, Lorraine Helms, is currently Mellon Fellow in Theatre Arts at Cornell University. She has published several articles on renaissance drama, and is working on studies of gender and performance in both contemporary and historical interpretations of Shakespeare.

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