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Journal articles on the topic 'Identity (Feminist Theory'

Author: Grafiati

Published: 4 June 2021

Last updated: 1 February 2022

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1

Sekulic, Nada. "Identity, sex and 'women's writing' in French poststructural feminism." Sociologija 52, no. 3 (2010): 237–52. http://dx.doi.org/10.2298/soc1003237s.

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The paper discusses political implications of the feminist revision of psychoanalysis in the works of major representatives of 1970s French poststructuralism, and their current significance. The influence and modifications of Lacan's interpretation of imaginary structure of the Ego and linguistic structure of the unconscious on explanations of the relations between gender and identity developed by Julia Kristeva, Luce Irigaray and H?l?ne Cixous are examined. French poststructuralist feminism, developing in the 1970s, was the second major current in French feminism of the times, different from and in a way opposed to Simone de Beauvoir's approach. While de Beauvoir explores 'women's condition' determined by social and historical circumstances, French feminists of poststructuralist persuasion engage with problems of unconscious psychological structuring of feminine identity, women's psychosexuality, theoretical implications of gendered visions of reality, especially in philosophy, semiology and psychology, as well as opening up new discursive possibilities of women's and feminine self-expression through 'women's writing'. Political implications of their approach have remained controversial to this day. These authors have been criticized for dislocating women's activism into the sphere of language and theory, as well as for reasserting the concept of women's nature. Debates over whether we need the concept of women's nature - and if yes, what kind - and over the relation between theory and political activism, have resulted in the split between the so-called 'essentialist' and 'anti-essentialist' approaches in feminist theory, and the subsequent division into American (non-essentialist) and French (partly labeled as essentialist) strands. The division is an oversimplification and overlooks concrete historical circumstances that produced the divergence between 'materialist' and 'linguistic' currents in France.

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2

Frederick, Jennifer K., and Abigail J. Stewart. "“I Became a Lioness”." Psychology of Women Quarterly 42, no. 3 (May 2, 2018): 263–78. http://dx.doi.org/10.1177/0361684318771326.

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Feminist identity is a powerful predictor of activism on behalf of women. However, little is known about how feminist identity develops worldwide, either in terms of social identity theory or the stage model of feminist identity development. Moreover, some women’s movement advocates view feminism with suspicion, as focused only on concerns of a narrow group of women. For this study, 45 women’s movement activists from China, India, Nicaragua, Poland, and the United States were interviewed as part of the Global Feminisms Project. Participants’ personal narratives were examined to identify themes activists used to describe their own feminist identity development. The six themes that emerged were education, social relationships, gender-based injustice, violence, activism, and emotion. Alternating least squares analysis of the concurrence of these themes revealed four pathways to feminist identity: (1) education, (2) social relationships and gender-based injustice, (3) violence, and (4) activism and emotion. These findings suggest that individuals come to feminist identity in different ways. Instructors aiming to encourage understanding of women’s movement activism should point to these different pathways, and feminist activists seeking to promote feminist identity development should consider different approaches to successfully engaging people. Online slides and a podcast for instructors who want to use this article for teaching are available on PWQ's website at http://journals.sagepub.com/page/pwq/suppl/index

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3

Oliver, Kelly. "Julia Kristeva's Feminist Revolutions." Hypatia 8, no. 3 (1993): 94–114. http://dx.doi.org/10.1111/j.1527-2001.1993.tb00038.x.

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Julia Kristeva is known as rejecting feminism, nonetheless her work is useful for feminist theory. I reconsider Kristeva's rejection of feminism and her theories of difference, identity, and maternity, elaborating on Kristeva's contributions to debates over the necessity of identity politics, indicating how Kristeva's theory suggests the cause of and possible solutions to women's oppression in Western culture, and, using Kristeva's theory, setting up a framework for a feminist rethinking of politics and ethics.

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Elliot, Patricia. "Politics, Identity, and Social Change: Contested Grounds in Psychoanalytic Feminism." Hypatia 10, no. 2 (1995): 41–55. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01368.x.

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This essay engages in a debate with Nancy Fraser and Dorothy Leland concerning the contribution of Lacanian-inspired psychoanalytic feminism to feminist theory and practice. Teresa Brennan's analysis of the impasse in psychoanalysis and feminism and Judith Butler's proposal for a radically democratic feminism are employed in examining the issues at stake. I argue, with Brennan, that the impasse confronting psychoanalysis and feminism is the result of different conceptions of the relationship between the psychical and the social. I suggest Lacanian-inspired feminist conceptions are useful and deserve our consideration.

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5

Alcoff, Linda. "Cultural Feminism versus Post-Structuralism: The Identity Crisis in Feminist Theory." Signs: Journal of Women in Culture and Society 13, no. 3 (April 1988): 405–36. http://dx.doi.org/10.1086/494426.

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6

Downing, Lisa. "Antisocial Feminism? Shulamith Firestone, Monique Wittig and Proto-Queer Theory." Paragraph 41, no. 3 (November 2018): 364–79. http://dx.doi.org/10.3366/para.2018.0277.

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Recent iterations of feminist theory and activism, especially intersectional, ‘third-wave’ feminism, have cast much second-wave feminism as politically unacceptable in failing to centre the experiences of less privileged subjects than the often white, often middle-class names with which the second wave is usually associated. While bearing those critiques in mind, this article argues that some second-wave writers, exemplified by Shulamith Firestone and Monique Wittig, may still offer valuable feminist perspectives if viewed through the anti-normative lens of queer theory. Queer resists the reification of identity categories. It focuses on resistance to hegemonic norms, rather than on group identity. By viewing Wittig's and Firestone's critique of the institutions of the family, reproduction, maternity, and work as proto-queer — and specifically proto-antisocial queer — it argues for a feminism that refuses to shore up identity, that rejects groupthink, and that articulates meaningfully the crucial place of the individual in the collective project of feminism.

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7

Smiley, Marion. "Feminist theory and the question of identity." Journal of Women, Politics & Policy 13, no. 2 (1993): 91–122. http://dx.doi.org/10.1080/1554477x.1993.9970670.

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8

Smiley, Marion. "Feminist Theory and the Question of Identity." Women & Politics 13, no. 2 (August 26, 1993): 91–122. http://dx.doi.org/10.1300/j014v13n02_05.

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9

Ahmed, Sara. "Beyond Humanism and Postmodernism: Theorizing a Feminist Practice." Hypatia 11, no. 2 (1996): 71–93. http://dx.doi.org/10.1111/j.1527-2001.1996.tb00665.x.

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The model of feminism as humanist in practice and postmodern in theory is inadequate. Feminist practice and theory directly inform each other to displace both humanist and postmodern conceptions of the subject. An examination of feminism's use of rights discourse suggests that feminist practice questions the humanist conception’ of the subject as a self-identity. Likewise, feminist theory undermines the postmodern emphasis on the constitutive instability and indeterminacy of the subject.

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10

Nefnouf, Ahmed Seif Eddine. "Gender Identity in Toni Morrison’s Tar Baby." IJOHMN (International Journal online of Humanities) 5, no. 3 (June 7, 2019): 64–76. http://dx.doi.org/10.24113/ijohmn.v5i3.101.

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In this paper, I am going to conduct a feminist reading of Tar Baby by using feminist theory. We are going to look at the issues of gender identity according to feminist’s ideologies and principles in term of oppression against black in general and black women specifically. In addition to that, we are going to use one of the main principles of feminism, which is the patriarchy system between gender and origin. This analysis based on the actions, thoughts and behaviors of the major characters in Toni Morrison’s Tar Baby to gain their identity, also to understand the nature of gender inequality and examining women's social roles, experience and interests

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11

Cuklanz, Lisa, and Ali Erol. "Queer Theory and Feminist Methods: A Review." Investigaciones Feministas 11, no. 2 (June 14, 2020): 211–20. http://dx.doi.org/10.5209/infe.66476.

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Feminist research methodologies seek to conduct research that aligns with the political and social project of feminism. These research methodologies specifically focus on women's voice, experiences, and contributions, center a feminist perspective and adopt premises and assumptions of a feminist worldview. Some of these premises—raising critical consciousness, encouraging social change, and emphasizing a diversity of human experience related to gender at the intersection of race, sexuality, and other categories of identity—align with the premises and assumptions of queer theory. Since both feminist and queer research methods aim to centralize the experiences of people marginalized under racist, sexist, heterosexist, patriarchal, and imperialist conditions, both methods seek decentralization of and liberation from such experiences in research methodologies. While this paper will briefly discuss these important points of alignment between feminist methods and queer theory, the main purpose will be to distinguish these two broad approaches and to outline what queer theory additionally brings to the table.

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VARNEY, DENISE. "Identity Politics in Australian Context." Theatre Research International 37, no. 1 (January 26, 2012): 71–73. http://dx.doi.org/10.1017/s0307883311000794.

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Identity mobilises feminist politics in Australia and shapes discursive and theatrical practices. Energised by the affirmative politics of hope, celebration and unity, Australian feminism is also motivated by injustice, prejudice and loss, particularly among Indigenous women and minorities. During the 1970s, when feminist theatre opened up creative spaces on the margins of Australian theatre, women identified with each other on the basis of an unproblematized gender identity, a commitment to socialist collectivism and theatre as a mode of self-representation. The emphasis on shared experience, collectivism and gender unity gave way in the 1980s to a more nuanced critical awareness of inequalities and divisions among women based on sexuality, class, race and ethnicity. My discussion spans broadly the period from the 1970s to the present and concludes with some commentary on recent twists and turns in identity politics.

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Moradi, Bonnie, Linda Mezydlo Subich, and Julia C. Phillips. "Revisiting Feminist Identity Development Theory, Research, and Practice." Counseling Psychologist 30, no. 1 (January 2002): 6–43. http://dx.doi.org/10.1177/0011000002301002.

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The model of feminist identity development proposed by Downing and Roush in 1985 is revisited as a potentially useful framework in counseling psychology theory, research, and practice. An examination of the historical context from which the model arose illustrates how it advanced theory in the psychology of women. A critical review of the extant empirical literature is generally supportive of the model's original tenets and is indicative of its promise for application to practice. However; measurement and methodological concerns point to the need for more research, especially on the model's relevance to more diverse populations. Recent social and scientific advances inform future directions for theory, research, and practice.

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Kruks, Sonia. "Identity Politics and Dialectical Reason: Beyond an Epistemology of Provenance." Hypatia 10, no. 2 (1995): 1–22. http://dx.doi.org/10.1111/j.1527-2001.1995.tb01366.x.

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Identity politics is important within feminism. However, it often presupposes an overly subjectivist theory of knowledge that I term an epistemology of provenance. I explore some works of feminist standpoint theory that begin to address the difficulties of such an epistemology. I then bring Sartre's account of knowledge in the Critique of Dialectical Reason to bear on these difficulties, arguing that his work offers tools for addressing them more adequately.

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Bacigalupo, Ana Mariella. "Rethinking Identity and Feminism: Contributions of Mapuche Women and Machi from Southern Chile." Hypatia 18, no. 2 (2003): 32–57. http://dx.doi.org/10.1111/j.1527-2001.2003.tb00800.x.

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I analyze how machi discourse and practice of gender and identity contribute to feminist debates about gendered indigenous Others, and the effects that Western notions of Self and Other and feminist rhetoric have on Mapuche women and machi: people who heal with herbal remedies and the help of spirits. Machi juggling of different worlds offers a particular understanding of the way identity and gender are constituted and of the relationship between Self and Other, theory and practice, subject and object, feminism and Womanism.

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Frost, Lauren Kathleen. "Big Daddy Lives or Don’t Say the F Word: Intersectional Feminist Directing in Theory and in Practice." Arbutus Review 10, no. 1 (October 4, 2019): 4–20. http://dx.doi.org/10.18357/tar101201918930.

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As a theatre and gender studies double major at the University of Victoria, I have been ableto critically think about the ways each of my fields of study could benefit the other. In myexperience, many courses in the UVic Department of Theatre generally focus on dramatic texts andtheoretical literature written by white men. Consequently, contributions to the theatre by women,people of colour, and/or non-Western theatre practitioners are largely dismissed or ignored. Myfrustration with this pattern was what led me to create Big Daddy Lives or Don’t Say the F Word,a part scripted, part devised performance piece that staged scenes from classic and contemporaryplays using directing theory written by feminists, for feminists. I curated the excerpts, wrote thetransition-text, and directed the play using an intersectional feminist framework. The project wasan experiment in applying intersectional feminism to theatre directing in order to critique the waythe male-dominated canon of plays and theories shapes theatre education. Through this project, Ifound that intersectional feminist directing techniques foster collaboration; encourage discussionand mutual education about identity, oppression, and representation; and can be applied to theproduction of both classics and contemporary feminist plays and to the creation of new work by anensemble.

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17

Morabito, Valeria. "Developing Transnational Methodologies in Feminist Studies: the relationship between postcolonial feminisms and new materialist feminism = Desarrollo de metodologías transnacionales en los estudios feministas: la relación entre los feminismos postcoloniales y el feminismo neo-materialista." FEMERIS: Revista Multidisciplinar de Estudios de Género 4, no. 1 (January 29, 2019): 23. http://dx.doi.org/10.20318/femeris.2019.4566.

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Abstract. The following article is an attempt to establish a constructive dialogue between two of the leading feminist philosophical theories of our time, new materialist feminism and postcolonial feminisms. Despite the fact that new materialist feminism has claimed to share the same concerns of postcolonial feminisms, this paradigm in some cases has been unappreciated among the postcolonial field, even though the two theories actually do have some common viewpoints, as I want to demonstrate. Therefore, the aim of this paper is to highlight the main standpoints of new materialist feminism, in relation with the theoretical positions of postcolonial feminism. In order to do so, I have engaged critically with Rosi Braidotti’s thought, putting it in dialogue with the critiques advanced by postcolonial feminist thinkers. After the analysis and the definition of new materialist feminism in the first section, and postcolonial feminism in the second, I then proceeded by envisaging a common ground for the two theories. The importance of this intercommunication is based on the idea that there can be no effective politics for new materialism if this theory doesn’t develop its ability to be transdisciplinar and intersectional. It also has to become capable of accounting for the dynamics of power at all levels and with different prospective, as a way to create new politics of identity and resistance. To answer to the challenges and paradoxes of our contemporary era the creation of a space for transnational actions is more effective than ever, as I want to attest.Palabras clave: Postcolonial Feminism, Neo-materialism, Feminist Philosophical thinking, New Methodological Perspectives in Gender Studies. Resumen. El siguiente artículo es un intento de establecer un diálogo constructivo entre dos de las principales teorías filosóficas feministas de nuestro tiempo, el nuevo feminismo materialista y el feminismo poscolonial. A pesar del hecho de que el nuevo feminismo materialista ha afirmado compartir las mismas preocupaciones de los feminismos poscoloniales, este paradigma en algunos casos no se aprecia en el campo poscolonial, aunque las dos teorías realmente tienen algunos puntos de vista comunes, como quiero demostrar. Por lo tanto, el objetivo de este artículo es destacar los principales puntos de vista del nuevo feminismo materialista, en relación con las posiciones teóricas del feminismo poscolonial. Para hacerlo, me he comprometido críticamente con el pensamiento de Rosi Braidotti, poniéndolo en diálogo con las críticas formuladas por las pensadoras feministas poscoloniales. Después del análisis y la definición del nuevo feminismo materialista en la primera sección, y del feminismo poscolonial en la segunda, procedí a prever un terreno común para las dos teorías. La importancia de esta intercomunicación se basa en la idea de que no puede haber políticas efectivas para el nuevo materialismo si esta teoría no desarrolla su capacidad de ser transdisciplinar e interseccional. También debe ser capaz de explicar la dinámica del poder en todos los niveles y con diferentes perspectivas, como una forma de crear nuevas políticas de identidad y resistencia. Para responder a los desafíos y las paradojas de nuestra era contemporánea, la creación de un espacio para acciones transnacionales es más efectiva que nunca, como quiero afirmar.Palabras clave: Feminismo poscolonial, neomaterialismo, pensamiento filosófico feminista, nuevas perspectivas metodológicas en los estudios de género.

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18

Morris, Bethany. "Loud Ladies: Deterritorialising Femininity through Becoming-Animal." Deleuze and Guattari Studies 12, no. 4 (November 2018): 505–21. http://dx.doi.org/10.3366/dlgs.2018.0327.

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Modern feminist movements run the risk of being appropriated by capitalist agenda and commodified for mass appeal, thus stripping them of their revolutionary potential. I would propose that in order for feminism to challenge this, movements may want to consider the subversion of subjectivity. Deleuze and Guattari's notions of becoming-animal and becoming-woman emphasise a subjectivity not confined by rigid identity, such as man/woman. However, feminists have challenged this theory, suggesting it is difficult to both fight for and dispel the very same notion, that is, woman. I argue that in first considering the feminine subject via the Lacanian understanding of ‘Woman’, it can be argued that feminine subjects can engage with becoming-animal to destabilise the notion of ‘Woman’. Riot Grrls, FEMEN and Pussy Riot all demonstrate tactics which could be said to utilise becoming-animal and have had varying success in avoiding commodification.

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Ferguson, Michaele L. "Sharing without Knowing: Collective Identity in Feminist and Democratic Theory." Hypatia 22, no. 4 (2007): 30–45. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01318.x.

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Many feminist and democratic theorists share the presumption that politics requires a pregiven subject (“women” or “the people”) whose identity is grounded in commonality. Drawing on Linda Zerilli's interventions in feminist debates, Ferguson develops an alternative account of collective identity that emerges instead from multiple, overlapping, and discontinuous social practices. This reconceptualization of identity demands a corresponding reconceptualization of democracy, characterized by the ongoing contestation of the very subject (“the people”) whose existence it presupposes.

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20

Grenfell, Laura. "Making sex: law's narratives of sex, gender and identity." Legal Studies 23, no. 1 (March 2003): 66–102. http://dx.doi.org/10.1111/j.1748-121x.2003.tb00206.x.

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From the 1970 decision of Corbett onwards, legal narratives established two modes of categorising complex social identity in relation to sex and gender. These narratives responded to complex identity questions by attempting to simplify identity by limiting it to biological factors or anatomical and psychological factors.I demonstrate that the law's struggle to ‘make’ sex is reflected to a certain extent by feminism's trajectory, in that feminisms have also attempted to grapple with these complex questions, and often opted for the same simple solutions to the problem of understanding gender, sex and identity. The aim of this paper is to show that some strands of feminist theory, specifically post-structuralist feminist theory, can produce a more progressive and constructive approach to determining sex in their ability to illuminate the complexities of identity. In particular, my aim is to urge those courts that ‘make’ sex to consider these complexities and the implications that flow from placing transgender people into rigid and narrow categories.

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21

Shildrick, Margrit. "Sacrificial Logics : Feminist Theory and the Critique of Identity." Women’s Philosophy Review, no. 16 (1996): 26. http://dx.doi.org/10.5840/wpr19961645.

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22

Novotny, Kristin. "“Taylor “-made? Feminist theory and the politics of identity." Journal of Women, Politics & Policy 19, no. 3 (1998): 1–18. http://dx.doi.org/10.1080/1554477x.1998.9970851.

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23

Gilkes, Cheryl Townsend, and Patricia Hill Collins. "Identity Politics or Grounded Theory: Revisiting Black Feminist Ideas." Contemporary Sociology 29, no. 5 (September 2000): 712. http://dx.doi.org/10.2307/2655238.

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Escosteguy, Ana Carolina Damboriarena. "Stuart Hall e feminismo: revisitando relações." Matrizes 10, no. 3 (December 23, 2016): 61. http://dx.doi.org/10.11606/issn.1982-8160.v10i3p61-76.

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This article firstly addresses Stuart Hall’s account of the contributions of feminism to the formation of cultural studies. Secondly, it deals with the development of feminist criticism in the context of cultural studies, especially in England. Following this line, it retrieves Hall’s ideas on the problematic of identity(ies). This dimension of his work is the third approach to be explored, a subject also relevant in feminist theoretical production. The paper additionally points out matches and mismatches of such developments in the Brazilian context. Finally, it concludes that the theme deserves in-depth analysis, especially as the topic of identity plays a central role in current political practice and feminist theory.

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Champagne, John. "A Feminist Pirandello: Female Agency in As You Desire Me." Forum Italicum: A Journal of Italian Studies 39, no. 1 (March 2005): 49–72. http://dx.doi.org/10.1177/001458580503900103.

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Given that Luigi Pirandello's 1930 Come tu mi vuoi (As You Desire Me) is about a woman's attempt to determine her identity, one would think that the play would be praised by feminists. In fact, some critics argue that it simply reinforces traditional gender norms. This essay offers a different feminist interpretation of the play, one that foregrounds the question of female agency, L'Ignota is the only character who may know the truth of her identity. That she withholds this truth from both the other characters and the audience is evidence of the play's feminism. The character retains the right to her self, placing both the other characters and the audience in the position of “lack” and not the plenitude associated with male authority and subjectivity. The unmasking of that plenitude as illusory is for some theorists at least a feminist gesture par excellence. By the conclusion of “As You Desire Me,” both characters and audience are confronted with a woman who refuses the usual rules of the game. The essay concludes by examining an earlier work of Pirandello's that also takes up the question of the identity of a woman. This suggests that perhaps a feminist re-evaluation of Pirandello's work is in order.

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Smart, Carol. "Law, Feminism and Sexuality: From Essence to Ethics?" Canadian journal of law and society 9, no. 01 (1994): 15–38. http://dx.doi.org/10.1017/s0829320100003495.

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AbstractThis paper explores current thinking on the meanings of sex, gender and sexuality and on the relationship between each of these concepts. It suggests that whilst feminist theory has adopted a social constructionist view of gender and, to a lesser extent, sexuality, it has left sex to the conceptual domain of biology. It has also prioritised gender over sexuality conceptually. These issues are explored in the specific area of sexuality and law where it is argued that recent theoretical developments on sex and sexuality within poststructuralist thought have, as yet, failed to influence the dominant understanding of heterosexual relations. Arguably in the field of law and sexuality, feminism has remained wedded to a notion of binary sex and identity politics. The paper then works through two specific instances, namely rape and S/M sexual practice, to identify some of the problems associated with the latter approach. Ultimately it raises questions about whether a poststructuralist politics imbued with feminist ethics might provide us with less essentialist models of masculine/male and feminine/female sexuality without either abandoning feminist political action or falling into a new sexual conservatism.

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Ferguson, Michaele L. "Sharing without Knowing: Collective Identity in Feminist and Democratic Theory." Hypatia: A Journal of Feminist Philosophy 22, no. 4 (October 2007): 30–45. http://dx.doi.org/10.2979/hyp.2007.22.4.30.

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Munro, Vanessa E. "Resemblances of identity: Ludwig Wittgenstein and contemporary feminist legal theory." Res Publica 12, no. 2 (July 5, 2006): 137–62. http://dx.doi.org/10.1007/s11158-006-9000-0.

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Dulfano, Isabel. "Knowing the other/other ways of knowing: Indigenous feminism, testimonial, and anti-globalization street discourse." Arts and Humanities in Higher Education 16, no. 1 (July 24, 2016): 82–96. http://dx.doi.org/10.1177/1474022216633883.

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In this article, I explore the relationship between anti-globalization counter hegemonic discourse and Indigenous feminist alternative knowledge production. Although seemingly unrelated, the autoethnographic writing of some Indigenous feminists from Latin America questions the assumptions and presuppositions of Western development models and globalization, while asserting an identity as contemporary Indigenous activist women. Drawing on the central ideas developed in the book Indigenous Feminist Narratives: I/We: Wo(men) of An(Other) Way, I reflect on parallels and counterpoints between the voices from the global street movement, “other” epistemologies (identified hereafter), postcolonial theory, and contemporary Indigenous feminist theorization.

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Hormel, Leontina M. "Marx the Feminist?" Monthly Review 67, no. 8 (January 7, 2016): 57. http://dx.doi.org/10.14452/mr-067-08-2016-01_7.

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<div class="bookreview">Heather A. Brown, <em>Marx on Gender and the Family: A Critical Study</em> (Chicago: Haymarket, 2012), 323 pages, $28.00, paperback.</div><div class="bookreview">Silvia Federici, <em>Revolution at Point Zero: Housework, Reproduction, and Feminist Struggle</em> (Oakland: PM Press, 2012), 189 pages, $15.95, paperback.</div>In the face of global economic crisis and the dismantling of social programs under austerity policies, many feminists are re-engaging Marx's critique of capitalism. This return to Marx is necessary if we are effectively to overcome gender oppression, especially since the latest trends in feminism—or at least those "fit to print" and discussed in the popular press—place the onus of equal treatment squarely on women's shoulders. Newfound feminists like Sheryl Sandberg advise women to "lean in" and adjust their behavior to suit the aggressively entrepreneurial norms rewarded in the real world that men lead. As Nancy Fraser aptly puts it, these tendencies within feminism serve as "capitalism's handmaiden": such identity-centered, cultural critiques have helped obscure capital's dependency on gendered oppressions.… Fortunately, recent scholarship by Heather Brown as well as Federici herself provides useful insights for feminists on how to reconsider Marxist theory.<p class="mrlink"><p class="mrpurchaselink"><a href="http://monthlyreview.org/index/volume-67-number-8" title="Vol. 67, No. 8: January 2016" target="_self">Click here to purchase a PDF version of this article at the <em>Monthly Review</em> website.</a></p>

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Hemmings, Clare. "Affective solidarity: Feminist reflexivity and political transformation." Feminist Theory 13, no. 2 (August 2012): 147–61. http://dx.doi.org/10.1177/1464700112442643.

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This article seeks to intervene in what I perceive to be a problematic opposition in feminist theory between ontological and epistemological accounts of existence and politics, by proposing an approach that weaves together Elspeth Probyn’s conceptualisation of ‘feminist reflexivity’ with a re-reading of feminist standpoint through affect. In so doing, I develop the concept of affective solidarity as necessary for sustainable feminist politics of transformation. This approach is proposed as a way of moving away from rooting feminist transformation in the politics of identity and towards modes of engagement that start from the affective dissonance experience can produce. Moving beyond empathy as a privileged way of connecting with others, I argue that the difference between ‘womanhood’ and ‘feminism’ is critical for a universal yet non-essential understanding of what motivates gendered change.

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Chapple, Reshawna L. "Toward a Theory of Black Deaf Feminism: The Quiet Invisibility of a Population." Affilia 34, no. 2 (January 1, 2019): 186–98. http://dx.doi.org/10.1177/0886109918818080.

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This article considers ways to enhance the conceptualization of Black deaf women’s lived experiences through an intersectional lens. An intersectional framework places emphasis on how social constructions of blackness, gender, and deafness shape the identity and experiences of Black deaf women. To outline the need for such a theory, this article first examines social constructions of Black deaf women in the intersections of race, gender, and deafness in comparison to current research. Second, I discuss the relevancy of social theories (i.e., critical race feminism, feminist disability theory, and theoretical approaches prominent in critical deaf studies) in providing a conceptual framework for an analysis of identity in relation to race, gender, and disability. Finally, I introduce the tenants of Black Deaf feminism and discuss the ways Black Deaf feminism enhances intersectionality by centering the lived experience from the standpoint of Black deaf women.

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Baksh-Soodeen, Rawwida. "Issues of Difference in Contemporary Caribbean Feminism." Feminist Review 59, no. 1 (June 1998): 74–85. http://dx.doi.org/10.1080/014177898339460.

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This paper interrogates Caribbean feminist theory and activism in relation to the Euro-American experience and to challenges emerging from the Third World discourse. The author argues from the standpoint position that second wave Caribbean feminism has been largely Afro-centric and simultaneously interlocked with processes of independence and national identity struggles. She suggests that there is a need for the movement to reflect the experiences of women of other ethnic groups in the region. In this regard, in Trinidad and Tobago the Indo-Caribbean voice has been emerging and broadening the feminist base. In more recent years also the divisions between feminist and non-feminist groups are subsiding, strengthening the ultimate capacity of this movement for change in the region.

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Lye, Colleen. "Identity Politics, Criticism, and Self-Criticism." South Atlantic Quarterly 119, no. 4 (October 1, 2020): 701–14. http://dx.doi.org/10.1215/00382876-8663603.

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If one of French Maoism’s main contributions to the sixties’ cultural turn was a theory of the relative autonomy of ideology, one of US Maoism’s main contributions was identity politics. A product of the application of Mao’s theory of contradiction to US circumstances, identity politics also represented a reinvention of ideology critique by US Third World and Black feminist movements, though in this case directed to practical ends.

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Gagliardi, Nancy. "Dieting in the Long Sixties: Constructing the Identity of the Modern American Dieter." Gastronomica 18, no. 3 (2018): 66–81. http://dx.doi.org/10.1525/gfc.2018.18.3.66.

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The gender narrative of the 1960s frequently focuses on the reemergence of feminism, yet a growing diet culture provides an alternate entry point for investigating the era and its gendered foodways. The growth of both movements also provides a new perspective on the consumer landscape and ideals regarding female dieting behaviors. To that end, this article interrogates advertisements for the popular appetite suppressant Ayds, the first to use before-and-after photography and a first-person narrative to detail a woman's weight-loss journey. Using Erving Goffman's frame analysis theory to examine gender while applying a feminist-inspired lens to the text, a female identity emerges. Called the Modern American Dieter, she was a woman trapped between a traditional past and the promise of a new, feminist-inspired future. Both worlds were shaped by the era's marketers, who created a modern dieting narrative (using commodity scientism and female empowerment) that still exists today to sell weight loss.

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Caraway, Nancie E. "The Challenge and Theory of Feminist Identity Politics: Working on Racism." Frontiers: A Journal of Women Studies 12, no. 2 (1991): 109. http://dx.doi.org/10.2307/3346851.

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Auslander, L. "Feminist Theory and Social History: Explorations in the Politics of Identity." Radical History Review 1992, no. 54 (October 1, 1992): 158–76. http://dx.doi.org/10.1215/01636545-1992-54-158.

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Watson, Laurel B., Mirella J. Flores, Morgan Grotewiel, Jenna M. Brownfield, Sara Aslan, and Michelle Farrell. "How Do Feminist-Identified Women Cope With Discrimination? A Feminist Standpoint and Grounded Theory Study." Psychology of Women Quarterly 42, no. 3 (May 30, 2018): 291–312. http://dx.doi.org/10.1177/0361684318777722.

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Women experience a higher incidence of mental health concerns compared to men, and scholars have located these challenges within a discriminatory sociocultural context. Although scholars have suggested that feminist attitudes may shield women from discrimination, research on the protective role of feminist attitudes is discrepant and suggests that there are distinct differences between those who do and do not self-identify as feminist; namely, self-identifiers may be more protected in the face of discrimination. Utilizing grounded theory and intersectional feminist standpoint methodologies, in this study we sought to understand the ways that self-identified womanist and feminist women cope with discrimination. We found that women’s feminist and cultural identities intersected, each informing the other and influencing coping mechanisms and well-being. Moreover, results demonstrated that feminist women call upon a variety of different coping mechanisms in response to discrimination, including advocacy, social support, self-care, cognitive processes, disengagement, connecting to one’s femininity, and religion and spirituality. Although possessing a feminist and/or womanist identity appeared to be protective in some cases, at other times it did not. Some participants expressed feeling marginalized from the feminist community and felt that their greater awareness of oppression was an additional source of distress. Based on these findings, we provide suggestions for mental health clinicians and research scholars.

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Villacampa-Morales, Ester, Maddalena Fedele, and Sue Aran-Ramspott. "YouTubers between postfeminism and popular feminism: Dulceida’s and Yellow Mellow’s construction and performance of gender identity." Revista Mediterránea de Comunicación 12, no. 2 (July 1, 2021): 117. http://dx.doi.org/10.14198/medcom.19602.

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Participatory culture (Jenkins, 2006) has opened up the possibility of prosumption for the youngest users, who use social media as a tool for building their (gender) identities. At the same time, as part of a juvenile digital culture they share with their audiences, influencers, and more specifically YouTubers, they act as role models in this process. While YouTube and other social media continue to reproduce the post-feminist sensibility, recent studies indicate that it also embraces manifestations of popular feminism. This research focuses on two popular female Spanish YouTubers, Dulceida and Yellow Mellow, and its aim is to analyse how they build and represent their gender identity. Particular emphasis is put on the negotiation and/or integration of feminist precepts into those identities, in order to determine whether they contribute to the creation of new gender imaginaries. A qualitative methodology, which includes four models of analysis, is used to cover the representations from the audio-visual, socio-semiotic and textual aspects. The results show a certain ambivalence regarding gender, since popular feminism and queer theory coexist with postfeminism, and values such as diversity with the acritical acceptance of individualism.

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Mcnay, Lois. "The Foucauldian Body and the Exclusion of Experience." Hypatia 6, no. 3 (1991): 125–39. http://dx.doi.org/10.1111/j.1527-2001.1991.tb00259.x.

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This paper considers the advantages of incorporating Foucault's anti-essentialist theory of the body into feminist explanations of women's oppression. There are also problems in that Foucault neglects to examine the gendered character of the body and reproduces a sexism endemic in “gender neutral” social theory. The Foucauldian body is essentially passive resulting in a limited account of identity and agency. This conflicts with an aim of feminism: to rediscover and revalue the experiences of women.

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Mohammed, Patricia. "Towards Indigenous Feminist Theorizing in the Caribbean." Feminist Review 59, no. 1 (June 1998): 6–33. http://dx.doi.org/10.1080/014177898339433.

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This attempt to develop an indigenous reading of feminism as both activism and discourse in the Caribbean is informed by my own preoccupation with the limits of contemporary postmodern feminist theorizing in terms of its accessibility, as well as application to understanding the specificity of a region. I, for instance, cannot speak for or in the manner of a white middle-class academic in Britain, or a black North American feminist, as much as we share similarities which go beyond the society, and which are fuelled by our commitment to gender equality. At the same time, our conversations are intersecting as a greater clarity of thought emerges in relation and perhaps in reaction to the other. Ideas of difference and the epistemological standpoint of ‘Third World’ women have been dealt with admirably by many feminist writers such as Chandra Mohanty, Avtah Brah and Uma Narayan. In this article I draw on the ideas emerging in contemporary western feminist debates pertaining to sexual difference and equality and continue my search for a Caribbean feminist voice which defines feminism and feminist theory in the region, not as a linear narrative but one which has continually intersected with the politics of identity in the region.

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Berruz, Stephanie Rivera. "At the Crossroads: Latina Identity and Simone de Beauvoir's The Second Sex." Hypatia 31, no. 2 (2016): 319–33. http://dx.doi.org/10.1111/hypa.12226.

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Simone de Beauvoir's The Second Sex has been heralded as a canonical text of feminist theory. The book focuses on providing an account of the lived experience of woman that generates a condition of otherness. However, I contend that it falls short of being able to account for the multidimensionality of identity insofar as Beauvoir's argument rests upon the comparison between racial and gendered oppression that is understood through the black–white binary. The result of this framework is the imperceptibility of identities at the crossroads between categories of race and gender. Hence, the goal of this article is to explore the margins of Beauvoir's work in order to decenter the “other” of The Second Sex and make known what is made imperceptible by its architecture, using Latina identity as an interventional guide. I conclude that given the prominence of The Second Sex in feminist theory, this shortcoming must be addressed if feminist theorists are to use it responsibly.

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Asenbaum, Hans. "Making a Difference: Toward a Feminist Democratic Theory in the Digital Age." Politics & Gender 16, no. 1 (January 31, 2019): 230–57. http://dx.doi.org/10.1017/s1743923x18001010.

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ABSTRACTThis essay asks how the democratic ideal of inclusion can be achieved in societies marked by power asymmetries along the lines of identity categories such as gender and race. It revisits debates of difference democracy of the 1990s, which promoted inclusion through a politics of presence of marginalized social groups. This strategy inevitably entails essentializing tendencies, confining the democratic subject within its physically embodied identity. Difference democrats did not take notice of the parallel emerging discourse on cyberfeminism exploring novel identity configurations on the Internet. This essay augments the politics of presence with digital identity reconfigurations. Neither difference democrats nor cyberfeminists distinguish between various participatory sites. Drawing on conceptions of participatory spaces from development studies and deliberative democracy, this essay generates a typology differentiating between empowered spaces such as parliaments, invited spaces such as citizens' assemblies, and the claimed spaces of social movements. The democratic functions these spaces fulfil are best facilitated by three different modes of identity performance: identity continuation, identity negation, and identity exploration. A pluralization of participatory sites and modes of identity performance facilitates inclusion while tackling the essentializing tendencies in difference democracy.

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Caraway, Nancie. "The cunning of history: Empire, identity and feminist theory in the flesh." Journal of Women, Politics & Policy 12, no. 2 (1992): 1–18. http://dx.doi.org/10.1080/1554477x.1992.9970637.

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Rogers, A. Paige, and Linda Garber. "Identity Poetics: Race, Class, and the Lesbian-Feminist Roots of Queer Theory." South Atlantic Review 67, no. 1 (2002): 182. http://dx.doi.org/10.2307/3201607.

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Allen, Amy. "Solidarity after identity politics: Hannah Arendt and the power of feminist theory." Philosophy & Social Criticism 25, no. 1 (January 1999): 97–118. http://dx.doi.org/10.1177/019145379902500105.

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Tan, Jia. "Digital masquerading: Feminist media activism in China." Crime, Media, Culture: An International Journal 13, no. 2 (May 22, 2017): 171–86. http://dx.doi.org/10.1177/1741659017710063.

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In March 2015, five young feminists were detained and accused of “disturbing public order” through their plan to circulate messages against sexual harassment in public transportation. This article focuses on the feminist media practices before and after the detention of the Feminist Five to shed light on the dynamics between state surveillance and incrimination, media activism, and feminist politics in China. Exploring the practices of the Youth Feminist Action School, it argues that the role of media in this new wave of feminist activism can be better understood as a form of “digital masquerading” in three ways. First, this captures the self-awareness and agency of feminists in their tactical use of media to circumvent censorship. Masquerading in the digital era is an active and self-conscious act leveraging the specificity of media practice to set the media agenda, increase public influence, and avoid censorship. Second, masquerading refers to the digital alteration of images in order to tactically represent women’s bodies in public spaces while circumventing censorship and possible criminalization. It highlights the figurative and the corporeal in online digital activist culture, which are oftentimes overlooked in existing literature. Third, while the masquerade in psychoanalytic theory emphasizes individualized gendered identity, the notion of digital masquerade points to the interface between the medium and the subjects, which involves collective efforts in assembling activist activities and remaking publicness.

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Bair, Deirdre. "Simone de Beauvoir: Politics, Language, and Feminist Identity." Yale French Studies, no. 72 (1986): 149. http://dx.doi.org/10.2307/2930232.

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Robson, S., and J. Spence. "The erosion of feminist self and identity in community development theory and practice." Community Development Journal 46, no. 3 (May 12, 2011): 288–301. http://dx.doi.org/10.1093/cdj/bsr037.

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김대성. "Gender Identity and Its Policy Implication in Feminist Administrative Theory :Social Constructivism Applied." Korean Governance Review 15, no. 1 (April 2008): 35–56. http://dx.doi.org/10.17089/kgr.2008.15.1.002.

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