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Journal articles on the topic 'Feminists'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 2025

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1

Araújo Matos, Renata, Renata Lima, and Delia Dutra. "Entre Debates e Embates: uma reflexão sobre epistemologias feministas latino-americanas." Revista de Estudos e Pesquisas sobre as Américas 11, no. 1 (2017): 13. http://dx.doi.org/10.21057/repam.v11i1.21755.

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ResumoO presente texto objetiva discutir proposições elaboradas por parte de pensadoras feministas latino-americanas, pautando sua contribuição para os estudos teóricos que buscam compreender a construção dos padrões coloniais que ainda persistem na análise social da região. Entende-se que é pertinente fazer referência aos debates e confrontos internos aos movimentos e ao pensamento feminista para, dessa forma, evitar o caminho simplificador de não-reconhecimento, sem exceções, das contribuições do pensamento social já institucionalizado.Palavras-chaves: mulheres; feminismos latino-americanos;

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Kuteleva, Anna V. "The Multiplicity of Feminism: Syntheses of the Local and the Universal." RUDN Journal of Political Science 24, no. 1 (2022): 16–24. http://dx.doi.org/10.22363/2313-1438-2022-24-1-16-24.

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Any universal definitions of feminism - as well as what constitutes feminist theory, political strategy, and related practices - are problematic. The patriarchal relations that feminists oppose have different configurations depending on the social, economic, cultural and political contexts. Consequently, there are various feminisms: multiple syntheses of local and universal knowledge. This article analyzes the conceptual and political rifts within the global feminism associated with the hegemony of western ideas and its criticism by transnational and postcolonial feminists and examines the pos

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Conway, Janet M. "Popular Feminism: Considering a Concept in Feminist Politics and Theory." Latin American Perspectives 48, no. 4 (2021): 25–48. http://dx.doi.org/10.1177/0094582x211013008.

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An analysis of popular feminism as a category in Latin American feminist studies from its origins in the 1980s and its disappearance in the 1990s to its resurgence in the present through the protagonism of the World March of Women, asks what is at stake in this contemporary claim to popular feminism in relation to the multiplication of feminisms. The contemporary use of the concept specifies a feminist praxis that is contentious, materialist, and counterhegemonic in permanently unsettled relations both with other feminisms and mixed-gender movements on the left. Despite converging agendas for

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Safarik, Lynn. "Theorizing Feminist Transformation in Higher Education." Teachers College Record: The Voice of Scholarship in Education 104, no. 8 (2002): 1718–59. http://dx.doi.org/10.1177/016146810210400802.

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Over the past several decades, academic feminisms, like other emancipatory knowledges (Bensimon, 1994) that have gained legitimacy in the academy have contributed to a transformation on American campuses that is challenging traditional norms, values, and assumptions across the disciplines in an effort to build communities centered on differences. As a new paradigm for inquiry, feminist scholarship has addressed the relationship between knowledge and its social uses and how patriarchal values have shaped the content and structure of knowledge. Through an in-depth exploration of nine feminists’

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Khader, Serene J. "Do Muslim Women Need Freedom? Traditionalist Feminisms and Transnational Politics." Politics & Gender 12, no. 04 (2016): 727–53. http://dx.doi.org/10.1017/s1743923x16000441.

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The idea that Muslim women need to be liberated from religion and tradition has animated feminist support for imperialist projects. The idea that tradition itself is women's oppressor prevents Western feminists from perceiving cultural and religious destruction as potentially harmful. In this article, I make conceptual space for traditionalist feminisms by showing that feminism does not require any particular stance toward tradition as such. What should matter to feminists is whether the content of a given tradition is oppressive—not whether it belongs to a worldview that places a high value o

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Lozano, Betty Ruth, and Daniela Paredes Grijalva. "Feminism Cannot be Single Because Women are Diverse: Contributions to a Decolonial Black Feminism Stemming from the Experience of Black Women of the Colombian Pacific." Hypatia 37, no. 3 (2022): 523–43. http://dx.doi.org/10.1017/hyp.2022.35.

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AbstractThis article asserts that European and North American feminisms are colonial discursive elaborations that defined what it was to be a woman and a feminist. The categories of gender and patriarchy established both what the subordination of women was as well as the possibilities for their emancipation. They're colonial discourses in the sense that they have construed women of the third world, or of the global South, as “other.” The specific case examined in this article questions the Euro-US-centric feminist construction of women and Afro-descendant feminists. In resignifying the categor

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Calderaro, Charlène, and Éléonore Lépinard. "Intersectionality as a new feeling rule for young feminists: Race and feminist relations in France and Switzerland." European Journal of Women's Studies 28, no. 3 (2021): 387–404. http://dx.doi.org/10.1177/13505068211029687.

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Black feminist theory and theorizations by feminists of colour have identified and explored emotions linked to race and racism in feminist movements, especially in the US context. Building on this literature, this article explores the changes in feminist emotional dynamics linked to race which have been brought up by the relatively recent adoption of intersectionality in feminist movements’ discourses in two European countries, France and Switzerland, which are both often described as ‘colour-blind’ contexts. Drawing on Hochschild’s concept of feeling rules, we argue that intersectionality has

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Roy, Robin E., Kristin S. Weibust, and Carol T. Miller. "Effects of Stereotypes About Feminists on Feminist Self-Identification." Psychology of Women Quarterly 31, no. 2 (2007): 146–56. http://dx.doi.org/10.1111/j.1471-6402.2007.00348.x.

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This study examined whether negative stereotypes about feminists serve as a barrier to self-identifying as a feminist. College women were exposed to positive stereotypes about feminists, negative stereotypes about feminists, or were not exposed to stereotypes about feminists (control condition) in a between-participants design. Women who read a paragraph containing positive stereotypes about feminists were twice as likely to self-identify as feminists as women in the control condition or the condition in which they read a paragraph containing negative stereotypes about feminists. Women exposed

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Fowlkes, Diane L. "Moving from Feminist Identity Politics To Coalition Politics Through a Feminist Materialist Standpoint of Intersubjectivity in Gloria Anzaldúa's Borderlands/La Frontera: The New Mestiza." Hypatia 12, no. 2 (1997): 105–24. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00021.x.

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Identity politics deployed by lesbian feminists of color challenges the philosophy of the subject and white feminisms based on sisterhood, and in so doing opens a space where feminist coalition building is possible. I articulate connections between Gloria Anzaldúa's epistemological-political action tools of complex identity narration and mestiza form of intersubject, Nancy Hartsock's feminist materialist standpoint, and Seyla Benhabib's standpoint of intersubjectivity in relation to using feminist identity politics for feminist coalition politics.

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James, Stanlie. "Remarks for a Roundtable on Transnational Feminism." Meridians 18, no. 2 (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 form

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Sinclair, Amanda. "Five movements in an embodied feminism: A memoir." Human Relations 72, no. 1 (2018): 144–58. http://dx.doi.org/10.1177/0018726718765625.

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How can bodies, embodied experiences and feelings, be recognized as central elements of becoming and being feminist? This article – a mixture of memoir and research reflection – aims to reveal the emergent and embodied nature of feminist paths using myself as case in point. Recounting five personal ‘movements’ over three decades, I show how my material situations, physically-felt struggles and embodied encounters with others, especially women, wrested – sometimes catapulted – my precarious self-identification as a feminist. Writing this as a memoir, I hope to evoke in the reader memories and e

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

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Jansson, Siv, Sara Mills, Lynne Pearce, Sue Spaull, and Elaine Millard. "Feminist Readings: Feminists Reading." Modern Language Review 87, no. 3 (1992): 732. http://dx.doi.org/10.2307/3732979.

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Jackson, Sue. "Young feminists, feminism and digital media." Feminism & Psychology 28, no. 1 (2018): 32–49. http://dx.doi.org/10.1177/0959353517716952.

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Over recent years, young feminist activism has assumed prominence in mainstream media where news headlines herald the efforts of schoolgirls in fighting sexism, sexual violence and inequity. Less visible in the public eye, girls’ activism plays out in social media where they can speak out about gender-based injustices experienced and witnessed. Yet we know relatively little about this significant social moment wherein an increasing visibility of young feminism cohabits a stubbornly persistent postfeminist culture. Acknowledging the hiatus, this paper draws on a qualitative project with teenage

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Wendling, Karen. "A Classification of Feminist Theories." Les ateliers de l'éthique 3, no. 2 (2018): 8–22. http://dx.doi.org/10.7202/1044593ar.

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In this paper I criticize Alison Jaggar’s descriptions of feminist political theories. I propose an alternative classification of feminist theories that I think more accurately reflects the multiplication of feminist theories and philosophies. There are two main categories, “street theory” and academic theories, each with two sub-divisions, political spectrum and “differences” under street theory, and directly and indirectly political analyses under academic theories. My view explains why there are no radical feminists outside of North America and why there are so few socialist feminists insid

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Dasgupta, Bikram, and Ann Liang. "THE EFFECT OF BEHAVIORAL COMMITMENT AND ABILITY DISCREPANCY ON ATTITUDINAL PERSISTENCE." Social Behavior and Personality: an international journal 16, no. 1 (1988): 79–84. http://dx.doi.org/10.2224/sbp.1988.16.1.79.

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Behavioral commitment and negative task discrepancy were manipulated in a 2 x 2 between-groups factorial design in order to observe their effects on attitudinal persistence on feminist issues and perceived threat of a trivia test score. Results indicated that non-active feminists perceived a greater threat from a discrepant test score than active feminists. Non-active feminists also showed greater agreement to a feminist point of view than active feminists as a result of experiencing discrepancy on a self-relevant task.

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Spahic-Siljak, Zilka. "Religious feminism periphery within the semi-periphery in the Balkans." Sociologija 60, no. 1 (2018): 363–75. http://dx.doi.org/10.2298/soc1801363s.

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In the period of post-war transition, knowledge production on gender and feminism remained the focus of individual scholars and activists who had a difficult time attempting to integrate it into the educational system, with the exception of a few gender and women studies programs that were largely supported by international donors. Believing that knowledge should inform activism and that in return, activism can provide feedback on knowledge impact and relevance, the entire course of my scholarly and activist work was about bridging the gap between academia and civil society organizations, but

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Stamile, Natalina. "Igualdad, diferencia y teoría feminista = Equality, Difference and Feminist Theory." EUNOMÍA. Revista en Cultura de la Legalidad, no. 18 (April 1, 2020): 9. http://dx.doi.org/10.20318/eunomia.2020.5261.

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Resumen: Uno de los principales propósitos de este trabajo es analizar la compatibilidad entre la igualdad y la diferencia, dentro de la teoría feminista. En particular me interesa discutir el argumento desarrollado por algunas teóricas y feministas quienes afirman que la igualdad es compatible con las diferencias en el ámbito jurídico. Se acentuará el análisis a partir de la relación entre las Tecnologías de la Información y la Comunicación (TIC) y la condición de la mujer, buscando verificar si, a raíz de esta relación, ésta última sufre mudanzas considerables. En esta perspectiva, la introd

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Meijs, Maartje, Kate A. Ratliff, and Joris Lammers. "Perceptions of feminist beliefs influence ratings of warmth and competence." Group Processes & Intergroup Relations 22, no. 2 (2017): 253–70. http://dx.doi.org/10.1177/1368430217733115.

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Six studies test whether women who label themselves feminists are judged as warmer and less competent than women who express gender-equality beliefs but do not label themselves. An integrative data analysis shows that women who label themselves feminists are seen as less warm and more competent than women who express gender-equality beliefs but do not label themselves. This difference in evaluations is caused by the fact that women who label themselves feminists are seen as having stronger feminist beliefs than women who belief in gender equality but do not use the feminist label. This idea is

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20

Nguyen, Trung M., and Patti Duncan. ""Hot Commodities, Cheap Labor" Revisited: Old Frontiers with New Friends, Epistemology of Two Asian Feminists Writing." Frontiers: A Journal of Women Studies 46, no. 1 (2025): 122–43. https://doi.org/10.1353/fro.2025.a962959.

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Abstract: In this collaborative project, the authors revisit an article published in Frontiers: A Journal of Women Studies in 2014. Through the act of revisiting together a publication by one of us ten years earlier, we aim to trace multiple trajectories of feminist knowledge production, particularly regarding women of color and Third World feminisms as well as transnational feminisms in and outside of the academy. Methodologically, we propose "Two Asian Feminists Writing" (TAFW) as a way to disrupt conventional academic forms of scholarly writing by building on each other's voices, explicitly

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Lykke, Nina. "1970’er-feminismen mellem forandring og friktion." Passage - Tidsskrift for litteratur og kritik 39, no. 92 (2025): 129–42. https://doi.org/10.7146/pas.v39i92.152565.

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“Feminism in the 1970s Between Change and Friction: A Situated and Retrospective Reflection on Figuration s of a Radical Decade” The article reflects on 1970s feminisms, their radical openings, and internal fric- tions that sometimes prevented visions from materializing. Framing the reflections through an analysis of figurations, the author compares her own memories from feminist movements in Denmark in the 1970s with recently published memoirs and analyses by other feminists with personal-political experiences from feminist activ- ism back then.

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Redford, Liz, Jennifer L. Howell, Maartje H. J. Meijs, and Kate A. Ratliff. "Implicit and explicit evaluations of feminist prototypes predict feminist identity and behavior." Group Processes & Intergroup Relations 21, no. 1 (2016): 3–18. http://dx.doi.org/10.1177/1368430216630193.

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Many people who endorse gender equality do not personally identify as feminists. The present research offers a novel explanation for this disconnect by examining people’s attitudes toward feminist prototypes—the central, representative feminist that comes to mind when they think of feminists as a group. Results from two samples support the hypothesis that both implicit and explicit attitudes toward feminist prototypes predict unique variance in feminist identity beyond gender-equality attitudes. Results from a second study show feminist identity to mediate between implicit prototypes and self-

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Marium, Gillani. "Comparing Self-identified Feminist and Non-feminist Muslim Women's Desires for Marriage and Children." International Journal of Thesis Projects and Dissertations (IJTPD) 11, no. 1 (2023): 1–8. https://doi.org/10.5281/zenodo.7515614.

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<strong>Abstract:</strong> The research aims to compare feminists with non-feminist women in terms of their attitudes and desires for marriage and children. The current study was a project to partially fulfill the requirements for the award of the master’s degree in Clinical Psychology at Shifa Tameer-e Millat University, Islamabad. Data was collected from 264 unmarried Muslim women studying at different universities in Rawalpindi and Islamabad. The independent sample t-test is used to compare feminist and non-feminist women’s desires for marriage and children. The results indicate

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Wiberg Pedersen, Else Marie. "Contradictions, Contextuality, and Conceptuality: Why Is It that Luther Is Not a Feminist?" Religions 11, no. 2 (2020): 81. http://dx.doi.org/10.3390/rel11020081.

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It is the aim of this article to constructively discuss some of the feminist critique that has been raised against the sixteenth century reformer, Martin Luther, and concomitantly to demonstrate the complexity, and primarily liberal aspects, of his view of women. At its outset, the article points to the fact that there are many different types of feminism, the biggest difference existing between constructivist and essentialist feminisms. Having placed myself as a constructivist feminist with a prophetic-liberating perspective, I ponder how feminism as an -ism can again earn the respect it seem

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Drezgic, Rada. "On feminist engagements with bioethics." Filozofija i drustvo 23, no. 4 (2012): 19–31. http://dx.doi.org/10.2298/fid1204019d.

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The article explores two questions: what is feminist bioethics, and how different it is from standard bioethics. Development of feminist bioethics, it is argued, began as a response to standard bioethics, challenging its background values, and philosophical perspectives. The most important contribution of feminist bioethics has been its re-examination of the basic conceptual underpinnings of mainstream bioethics, including the concepts of ?universality?, ?autonomy?, and ?trust?. Particularly important for feminists has been the concept of autonomy. They challenge the old liberal notion of auto

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McEwan, Tracy, Rosie C. Shorter, and Tanya Riches. "Feminist Complaint Collectives and Doorway Disruptions in Australian Christian Traditions." Feminist Encounters: A Journal of Critical Studies in Culture and Politics 9, no. 1 (2025): 03. https://doi.org/10.20897/femenc/16013.

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Christian traditions maintain patriarchal cultures by upholding gendered norms that can shape ministry opportunities and sanction gender inequality and sexism, while also scaffolding gendered violence. Feminist Christian women who name this inequality, or who ‘protest’ and ‘complain’ can therefore be subject to a range of adverse consequences, from subtle social disapproval to malicious abuse and exclusion. Simultaneously, although Christian women led in 19<sup>th</sup> century feminist movements, contemporary religious and secular feminists can be mutually sceptical. As a result,

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Branciforte, Laura. "Las “ravnopravki” y el movimiento por la igualdad de los derechos a través de la historiografía = The “ravnopravki” and the movement for the equality of rights through historiography." REVISTA DE HISTORIOGRAFÍA (RevHisto) 31 (September 23, 2019): 13. http://dx.doi.org/10.20318/revhisto.2019.4872.

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Resumen: En este artículo se aborda, a partir de un estado de la cuestión sobre el debate historiográfico más reciente en torno a las mujeres y la revolución rusa, el papel que tuvieron las feministas rusas, las ravnopravki, las luchadoras por la igualdad de derechos de las mujeres. A través de algunas de las protagonistas del asociacionismo feminista, haré especial hincapié en el movimiento sufragista que se fue consolidando en un momento clave para el Imperio ruso, desde 1905 hasta 1917. Pasando de una revolución a otra, de un domingo a otro (1905- 1917), analizaré, a raíz de la bibliografía

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., Preeti. "'Dalit Feminist Theory: A Reader'." CASTE / A Global Journal on Social Exclusion 4, no. 1 (2023): 167–71. http://dx.doi.org/10.26812/caste.v4i1.468.

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This reader is a compilation of eighteen essays written by academics, feminists and scholar-activists from a Dalit Feminist Perspective. The editors Sunaina Arya and Aakash Singh Rathore, introduces the book by theorizing Dalit feminism underpinning its ontology and epistemology. Critiquing the academic discourse of feminism which predominantly questions gender inequality on a single axis as a fight against patriarchy, Arya and Rathore pose the important question, ‘Why Dalit Feminist Theory?’. Although the dialogue on Dalit Feminist standpoints started during the 1990s, the core of the book li

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Dogbatse, Felicity Sena. "Let the Silenced Speak: Digital Platform Usage by Feminist and Gender Equity Nongovernmental Organizations in Ghana." Advancing Women in Leadership Journal 43 (September 16, 2024): 66–76. http://dx.doi.org/10.21423/awlj-v43.a508.

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The freedom and acceptance of feminists’ activities in Ghana hit several rocks after the first African Feminist Congress in Ghana in 2004. In Ghana, research on gender advocacy and feminist organizations has increased, but little emphasis has been paid to the contribution of self-identified feminists to women’s empowerment. I explored how self-identified feminists and gender equity-focused NGOs in Ghana leverage social media to educate and advocate for women’s and children’s welfare. I also examined how these feminists and NGOs engage women in rural areas in seminars, discussion sessions, and

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Kelly, Maura, and Gordon Gauchat. "Feminist Identity, Feminist Politics." Sociological Perspectives 59, no. 4 (2016): 855–72. http://dx.doi.org/10.1177/0731121415594281.

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Feminist scholars and activists have endorsed a broad and intersectional political agenda that addresses multiple dimensions of inequality, such as gender, sexuality, race/ethnicity, and class. We examine whether or not this perspective is also held by self-identified feminists in the general public. Drawing on public opinion polls from 2007 to 2009, we assess self-identified feminists’ attitudes toward a range of social policies. We find that after controlling for sociodemographic factors and political ideology, feminist identity is associated with progressive attitudes on policies related to

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Martínez, Natalia. "Pueblo feminista? Algunas reflexiones en torno al devenir popular de los feminismos." Latinoamérica. Revista de Estudios Latinoamericanos 2, no. 67 (2018): 173. http://dx.doi.org/10.22201/cialc.24486914e.2018.67.57075.

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En este artículo se analiza y discute desde los presupuestos teóricos de algunos estudios que sostienen la emergencia de un pueblo feminista, así como los que cuestionan las interpretaciones del populismo como única vía de construcción de un pueblo. Se exponen, asimismo, las movilizaciones de mujeres y feministas devenidas del #NiUnaMenos, y se concluye con una propuesta de análisis centrada en la práctica política del rechazo y sus efectos políticos de subjetivación.Abstract: The present paper analyses and discusses theoretical assumptions of some studies that argue the emergence of a feminis

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McLeod, Carolyn, and Françoise Baylis. "Feminists on the Inalienability of Human Embryos." Hypatia 21, no. 1 (2006): 1–14. http://dx.doi.org/10.1111/j.1527-2001.2006.tb00961.x.

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The feminist literature against the commodification of embryos in human embryo research includes an argument to the effect that embryos are “intimately connected” to persons, or morally inalienable from them. We explore why embryos might be inalienable to persons and why feminists might find this view appealing. But, ultimately, as feminists, we reject this view because it is inconsistent with full respect for women's reproductive autonomy and with a feminist conception of persons as relational, embodied beings. Overall, feminists should avoid claims about embryos’ being inalienable to persons

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Marso, Lori J. "Feminism's Quest for Common Desires." Perspectives on Politics 8, no. 1 (2010): 263–69. http://dx.doi.org/10.1017/s1537592709992854.

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One attraction of “choice” feminism has been its refusal to judge the diverse desires of women. Yet for feminism to retain its political vision as a quest for social justice, we must continue difficult conversations concerning how acting on our individual desires impacts the lives of others. In this essay, I argue that feminists can acknowledge women's diverse desires while forging a meaningful feminist community. I make this argument by considering feminism's relationship to time, and particularly how women's diverse desires are read in each moment in time. If we abandon the generational mode

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Rose, Suzanna, and Laurie Roades. "Feminism and Women's Friendships." Psychology of Women Quarterly 11, no. 2 (1987): 243–54. http://dx.doi.org/10.1111/j.1471-6402.1987.tb00787.x.

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The ideology of “sisterhood” within the feminist movement suggests that feminists' and nonfeminists' same-sex friendships would differ profoundly. This assumption was tested by examining the friendships of 45 heterosexual nonfeminists, 43 heterosexual feminists, and 38 lesbian feminists from a large midwestern city. Participants ranged in age from 19 to 46. Using objective measures, differences were found between feminists and nonfeminists for some structural dimensions of friendship, including number of cross-generational friendships, degree of equality, and amount of privacy preferred with a

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Povey, Elaheh Rostami. "Feminist Contestations of Institutional Domains in Iran." Feminist Review 69, no. 1 (2001): 44–72. http://dx.doi.org/10.1080/014177800110070111.

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Iranian Feminists outside Iran are divided on women's positions in Iran under the Islamic state. Some have argued that the process of Islamization has marginalized women. Others have argued that the dynamic nature of Shari'a interpretation and the debate among religious scholars in Iran have shaped the indigenous forms of feminist consciousness, feminisms and women's involvement in the process of change. This paper, based on field research, is challenging both views. It will be argued that the contradictions of the Islamic state and institutions led to the process of feminist consciousness. In

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Ackerly, Brooke A. "“How Does Change Happen?” Deliberation and Difficulty." Hypatia 22, no. 4 (2007): 46–63. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01319.x.

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Theoretically, feminists ought to be the best deliberative democrats. However, political commitments (which this author shares) to inclusiveness on issues of reproductive health and gay and lesbian rights, for example, create a boundary within feminism between those committed to the “feminist consensus” on these issues and women activists who share some feminist commitments, but not all. This article offers theoretically and empirically informed suggestions for how feminists can foster inclusive deliberation within feminist spaces.

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Shi, He. "Study on Feminist Thoughts in Top Girls." Transactions on Social Science, Education and Humanities Research 8 (June 14, 2024): 127–29. http://dx.doi.org/10.62051/jgdn8m76.

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The development of western feminist literature is close to the development of western feminist movements and theories. With the aid of the theories of Simone de Beauvoir and Irigaray, the paper intends to explain Top Girls written by Caryl Churchill from the way of feminism. It explores the alienation and oppression of feminists themselves, and points out feminists fall into imitating patriarch pattern unconsciously. It manifests the characteristics of postmodern feminism of feminist literature.

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Bell, Macalester. "A Woman's Scorn: Toward a Feminist Defense of Contempt as a Moral Emotion." Hypatia 20, no. 4 (2005): 80–93. http://dx.doi.org/10.1111/j.1527-2001.2005.tb00537.x.

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In an effort to reclaim women's moral psychology, feminist philosophers have reevaluated several seemingly negative emotions such as anger, resentment, and bitterness. However, one negative emotion has yet to receive adequate attention from feminist philosophers: contempt. 1 argue that feminists should reconsider what role feelings of contempt for male oppressors and male'dominated institutions and practices should play in our lives. 1 begin by surveying four feminist defenses of the negative emotions. I then offer a brief sketch of the nature and moral significance of contempt, and argue that

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Ni, Yifei. "The Promotion of Digital Feminism on Chinese Social Media." Highlights in Business, Economics and Management 47 (February 8, 2025): 179–86. https://doi.org/10.54097/axrbgt58.

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Since fourth-wave feminism rose in the early 2010s, digital feminist activism has attracted increasing scholarly attention, bringing a new perspective to feminist research and practices. Drawing on the analytic framework of digital feminist activism, this paper primarily investigates how Chinese feminists use social media platforms, especially Weibo, to speak up, facilitate feminist awareness, and resist patriarchal oppression. Through analysis of two online activities in China since 2018, namely the #MeToo movement and the protest the Korean deepfake crisis, this paper closely studies media d

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Marome, Wijitbusaba. "Foucault’s Work for the Analysis of Gender Relations: Theoretical Reviews." Journal of Architectural/Planning Research and Studies (JARS) 3 (December 30, 2005): 115–26. http://dx.doi.org/10.56261/jars.v3.169048.

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Michel Foucault’s focus on power relationships has drawn political scientists, political philosophers,and feminists to his texts. His argument which analyses power and discourse takes political analysts beyondstate as the locus of power. In general, his work is important for feminist analyses, especially the threevolumeof historical account of sexuality, because it shares with feminists and intense and critical gaze atsexuality, ‘power and knowledge.’ However, Foucault’s politics of Western sexuality leaves female sexualityinvisible. To complete this historical account of sexuality requires fe

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Dylewski, Daniel. "Feminism and the right to life." Studia Iuridica, no. 90 (June 27, 2022): 111–23. http://dx.doi.org/10.31338/2544-3135.si.2022-90.6.

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Feminism as a movement is strongly connected with a political and philosophical reality which came after the French Revolution. The feminist movement in the 19th and early 20th century was focused on obtaining for women the right to vote and equal salary for work of equal value. The activists of this movement were called suffragettes. After their victory, the majority of feminists started to present abortion as a human right, thereby in fact refusing unborn children the right to life. The modern term „reproductive rights”, in contemporary feminist understanding of these words, means a right to

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Karolus, Meike Lusye, and Laili Nur Anisah. "When Female Feminists Falling in Love: Ideology, Media, and Practices." Jurnal Perempuan 23, no. 1 (2018): 13. http://dx.doi.org/10.34309/jp.v23i1.215.

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<p>Falling in love is a universal experience that cannot be bounded by racial, religious, ethnic, even ideological barriers. The experiences of falling in love and be in the relationships are also faced by female feminists. In the experiences of falling in love, female feminists often confront with tension between their consciousness in holding feminist ideology and their collective experiences influenced by patriarchal culture. Therefore, they have to compromise and negotiate in the relationship. This paper aims to explain contemplative experiences of female feminists who are falling in

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Owton, Helen, Kylie Baldwin, Devina Lister, and Periklis Papaloukas. "Emerging Feminists." Psychology of Women Section Review 17, no. 1 (2015): 70–73. http://dx.doi.org/10.53841/bpspow.2015.17.1.70.

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TO CONTINUE THE THEME from the last edition, we asked ‘emerging Feminists’ to voice (in their own words) what feminism means to them, why they are feminists and how this interrelates with their research. We feel that the voices of student feminists are important to include, not only to reassure us that there are still feminists emerging, but to find out why feminism is important to them and to find out more about the new and exciting areas of interest feminist students are researching. We hope that you enjoy sitting back and breezing through this relatively new fresh section in the Psychology

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Zhang, Weitong. "Feminist Developments and Dilemma in China in the Post-epidemic Era." Lecture Notes in Education Psychology and Public Media 8, no. 1 (2023): 279–84. http://dx.doi.org/10.54254/2753-7048/8/20230154.

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Since the epidemic era, the discussion on feminist issues has attracted a lot of attention on the internet. Many studies on the development of feminism in China have been done in the past, but there is still a gap in the research on the current situation of feminists. In this paper, the current issues faced by feminists in China are analyzed by reading the literature and reviewing the major events related to feminism on the Internet in the past few years. The problems faced by feminists in China are multifaceted, and all these problems will take a long time to be solved. Great progress has bee

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Agri, Hanna. "Utopier, hopp och hopplöshet. Hur feministiska framtidsbilder och känslor av hopp påverkas av den nyliberala diskursen." Tidskrift för genusvetenskap 43, no. 1 (2023): 72–92. http://dx.doi.org/10.55870/tgv.v43i1.10078.

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If those who formulate visions of the future are prevented from thinking freely because of a reduced capacity to imagine a different world, then there is a risk that they only advocate limited changes. Some feminist researchers in political theory and philosophy, such as Wendy Brown (2003, 2008, 2015) and Johanna Oksala (2011, 2013), claim that this has affected feminist movements. They believe that hope for a different future has been weakened among today’s feminists and that this development can be explained by the spread of the neoliberal discourse. In this article, I discuss theories on ho

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Oaks, Laury. "What Are Pro-Life Feminists Doing on Campus?" NWSA Journal 21, no. 1 (2009): 178–203. http://dx.doi.org/10.1353/ff.2009.a263661.

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This article analyzes pro-life feminist claims with particular attention to how the pro-life feminist movement attempts to shape college students' attitudes about abortion and understandings of feminism. I explore the messages within pro-life feminist literature and Feminists for Life of America's (FFL) College Outreach Program activist strategies since the mid-1990s, focusing on its campus visits and "Question Abortion" poster campaign launched in 2000–01. Pro-life feminism represents a small social movement, yet offers a focus for critical analysis of how pro-life feminists seek to frame abo

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Anderson, Haithe, and Patti Lather. "Further Comment." Harvard Educational Review 67, no. 3 (1997): 583–96. http://dx.doi.org/10.17763/haer.67.3.4751447146v00j1q.

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Can accessible and clear writing styles unlock the power of feminist theory? Can clearly articulated ideas change the world? Some academic feminists think so. They feel that feminist theory should be measured against its ability to contribute to social change. Anything less and their work would look merely academic. Patti Lather's work, judging by her recent article, "Troubling Clarity: The Politics of Accessible Language" (Fall 1996), has been criticized by other feminists precisely because her desire to appeal to intramural readers appears to overshadow her commitment to extramural change. G

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Harding, Sandra. "The Method Question." Hypatia 2, no. 3 (1987): 19–35. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01339.x.

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A continuing concern of many feminists and non-feminists alike has been to identify a distinctive feminist method of inquiry. This essay argues that this method question is misguided and should be abandoned. In doing so it takes up the distinctions between and relationships among methods, methodologies and epistemologies; proposes that the concern to identify sources of the power of feminist analyses motivates the method question; and suggests how to pursue this project.

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Boehm, Beth A. "Feminist Histories: Theory Meets Practice." Hypatia 7, no. 2 (1992): 202–14. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00894.x.

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Fox-Genovese, Kaminer, and Riley all write the history of feminism as a history of conflict between feminists who desire to deny difference in favor of equality and those who desire to celebrate difference. And they all ask what this contradiction lying at the heart of feminist theory implies for the practice of feminist politics. These works reveal the need for feminists who engage this debate to be self’-Conscious in their formulations.

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Rosser, Sue V. "Feminist Scholarship in the Sciences: Where Are We Now and When Can We Expect A Theoretical Breakthrough?" Hypatia 2, no. 3 (1987): 5–17. http://dx.doi.org/10.1111/j.1527-2001.1987.tb01338.x.

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The work of feminists in science may seem less voluminous and less theoretical than the feminist scholarship in some humanities and social science disciplines. However, the recent burst of scholarship on women and science allows categorization of feminist work into six distinct but related categories: 1) teaching and curriculum transformation in science, 2) history of women in science, 3) current status of women in science, 4) feminist critique of science, 5) feminine science, 6) feminist theory of science. More feminists in science are needed to further explore science and its relationships t

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