Artículos de revistas: "Feminist Rhetorical Studies"

1

Kennedy, Kristen. "Hipparchia the Cynic: Feminist Rhetoric and the Ethics of Embodiment". Hypatia 14, n.º 2 (1999): 48–71. http://dx.doi.org/10.1111/j.1527-2001.1999.tb01239.x.

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Hipparchia's use of exile as an ethical and rhetorical space from which to critique convention is the point of departure for an examination of the ethics of using exile as a rhetorically effective position for feminist theorizing. To address the ethical problems involved in using exile as a rhetorical space, I argue for a reading of exile as both a rhetorical and embodied space that can maintain an ethical anchor for feminist rhetorical and political practice.

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2

Pritchard, Elizabeth A. "The Way Out West: Development and the Rhetoric of Mobility in Postmodern Feminist Theory". Hypatia 15, n.º 3 (2000): 45–72. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00330.x.

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In this essay, I trace a rhetorical affinity between feminist postmodern theory and an Enlightenment narrative of development. This affinity consists in the valorization of mobility and the repudiation of locatedness. Although feminists deploy this rhetoric in order to accommodate differences and to accustom readers to the instability that results from such accommodation, I show how this rhetoric works to justify Western colonial development and to efface women's very different experiences of mobility in the early twenty-first century.

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3

Eloit, Ilana. "American lesbians are not French women: heterosexual French feminism and the Americanisation of lesbianism in the 1970s". Feminist Theory 20, n.º 4 (21 de octubre de 2019): 381–404. http://dx.doi.org/10.1177/1464700119871852.

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This article examines the ways in which 1970s French feminists who participated in the Women’s Liberation Movement (Mouvement de libération des femmes – MLF) wielded the spectre of lesbianism as an American idiosyncrasy to counteract the politicisation of lesbianism in France. It argues that the erasure of lesbian difference from the domain of French feminism was a necessary condition for making ‘woman’ an amenable subject for incorporation into the abstract unity of the French nation, wherein heterosexuality is conceived as a democratic crucible where men and women harmoniously come together and differences are deemed divisive. Looking at the history of feminism from the standpoint of a lesbian perspective reveals unforeseen continuities between French ‘feminist’ and ‘anti-feminist’ genealogies insofar as they rest on common heterosexual and racial foundations. Finally, the article demonstrates that the alleged un-Frenchness ascribed to the word ‘lesbian’ in the 1970s feminist movement spectrally returned in the 1990s when the word ‘gender’ was, in its turn, deemed radically foreign to the French culture by feminist researchers. Fiercely reactionary constituencies against the legalisation of same-sex marriage have more recently taken up this rhetorical weapon against sexual and racial minorities.

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4

Marder, Elissa. "Disarticulated Voices: Feminism and Philomela". Hypatia 7, n.º 2 (1992): 148–66. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00890.x.

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By juxtaposing readings of selected feminist critics with a reading of Ovid's account of Philomela's rape and silencing, this essay interrogates the rhetorical, political, and epistemological implications of the feminist “we.” As a political intervention that comes into being as a response to women's oppression, feminism must posit a collective “we.” But this feminist “we” is best understood as an impersonal, performative pronoun whose political force is not derived from a knowable referent.

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5

Frazer, Elizabeth y Kimberly Hutchings. "The feminist politics of naming violence". Feminist Theory 21, n.º 2 (8 de julio de 2019): 199–216. http://dx.doi.org/10.1177/1464700119859759.

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The naming of violence in feminist political campaigns and in the context of feminist theory has rhetorical and political effects. Feminist contention about the scope and meaning of ‘Violence against Women' (VAW) and ‘Sex and Gender-Based Violence' (SGBV), and about the concepts of gender and of violence itself, are fundamentally debates about the politics of feminist contestation, and the goals, strategies and tactics of feminist organisation, campaigns and action. This article examines the propulsion since the late twentieth century of the problems of VAW and SGBV on to global and national political agendas. The feminist theory that underpins the uptake of this new agenda is contested by opponents of feminism. More significantly for the article it is also contested within feminism, in disputes about how feminist political aims should be furthered, through what institutions and with what strategic goals in view. The article aims to show that theoretical and philosophical controversy about the concepts of violence, and sex and gender, are always political, both in the sense that they are an aspect of feminist competition about how feminist politics should proceed, and in the sense that the political implications of concepts and theory must always be a significant factor in their salience for feminist action.

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6

Lovell-Smith, Rose. "SCIENCE AND RELIGION IN THE FEMINIST FIN-DE-SIÈCLE AND A NEW READING OF OLIVE SCHREINER’S FROM MAN TO MAN". Victorian Literature and Culture 29, n.º 2 (septiembre de 2001): 303–26. http://dx.doi.org/10.1017/s1060150301002042.

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BY THE LAST DECADES OF THE nineteenth century, the various aspects of the “Woman Question” had drawn many women into public controversy. Their published writings commonly advance both moral and practical arguments, and often cite supporting statistical evidence and scholarly opinions as well. But not all their writing is of this kind. Feminist1 argument around the turn of the century also generated some fine rhetorical flights which stand out from their more prosaic surroundings. Passages of elevated and figurative persuasive writing are found in essays, monographs, and occasionally novels. Today these writings may be found in the many anthologies of “first-wave” feminist writing, which draw on the London journals, especially the Contemporary Review. Female activists in America often use a similar style. Consistent features in this rhetoric suggest that something like a distinctive feminist authorial position had developed.

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7

Meyer, Michaela D. E. "Women Speak(ing): Forty Years of Feminist Contributions to Rhetoric and an Agenda for Feminist Rhetorical Studies". Communication Quarterly 55, n.º 1 (27 de febrero de 2007): 1–17. http://dx.doi.org/10.1080/01463370600998293.

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8

Horan, Elizabeth y Evan Chastain. "“Bordas sobre la trama esencial”: Needlework as Communal Rhetorical Practice in El obsceno pájaro de la noche". Arboles y Rizomas. Revista de Estudios Lingüísticos y Literarios 1, n.º 2 (5 de diciembre de 2019): 1–17. http://dx.doi.org/10.35588/ayr.v1i2.3827.

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This essay applies a feminist synthesis of rhetoric and material culture theory to José Donoso’s novel, El obsceno pájaro de la noche (1970). Donoso’s novel depicts needlework as a communal rhetorical practice among women characters within enclosed communities. They sew, embroider, and repair. Drawing from Goggin and Tobin’s studies of needlework as rhetorical practice (2002, 2009a, 2009b, 2009), we investigate women’s needlework and sewing, contextualizing the historical and cultural referents within Chile’s long history of textile work, including the explication of epidermal aesthetics in Halart (2017). The paradoxically violent and restorative acts of sewing and repair provides the background for the many monologues the novel sets in the sewing circles of La Chimba convent. Each woman’s stitch enacts revenge for ongoing displacement and confinement to domestic spaces of home/convent. This essay argues that las viejas develop and claim a communal voice through their needlework upon the mute and bound monster of the imbunche, which becomes the fabric for their polyvocalic expression. In sewing the figure of the imbunche, the female characters participate in a tactile rhetoric that precedes verbal and occularcentric discourse and emphasizes the immediate and relational sense of touch. Our research is feminist as it recenters Donoso criticism on the female characters within his work, to showcase how their machinations and manipulations of materials enact an agency denied by a discourse and identity which prioritizes visual and verbal expression. We encourage Donoso studies towards a feminist focus on communities of women and process over individual and product.

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9

Siegel, Deborah L. "The Legacy of the Personal: Generating Theory in Feminism's Third Wave". Hypatia 12, n.º 3 (1997): 46–75. http://dx.doi.org/10.1111/j.1527-2001.1997.tb00005.x.

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This essay focuses on the repeated rhetorical moves through which the third wave autobiographical subject seeks to be real and to speak as part ofacolhctive voice from the next feminist generation. Given that postmodernist, postructuralist, and multi-culturalist critiques have shaped the form and the content of third wave expressions of the personal., the study is ultimately concerned with the possibilities and limitations of such theoretical analysis for a third wave of feminist praxis.

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10

Sebastian, Melinda. "Instagram and Gendered Surveillance: Ways of Seeing the Hashtag". Surveillance & Society 17, n.º 1/2 (31 de marzo de 2019): 40–45. http://dx.doi.org/10.24908/ss.v17i1/2.12938.

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This research examines gendered surveillance on Instagram. The hashtag serves as an affordance across platforms, and this work expands on the literature of the rhetorical functions of hashtags. Rather than focusing on the hashtag itself as the problem, I instead use it as a lens to examine an extant social issue that is beginning to receive attention from the growing body of feminist surveillance research. When Instagram allows certain terms and hashtags to flourish for weeks, months, and even years without removal, this type of rhetoric and image combination functions to socially isolate a particular group in a heteronormative and nonconsensual way that reproduces existing inequalities. Instagram (and also Facebook who owns it) has the opportunity to promote whatever content it chooses and to put forth whatever narrative or rhetorical formation of the world it wants to see. What world does Instagram want?

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11

Marston, Peter J. y Bambi Rockwell. "Charlotte Perkins Gilman's “The Yellow Wallpaper”: Rhetorical Subversion in Feminist Literature". Women's Studies in Communication 14, n.º 2 (octubre de 1991): 58–72. http://dx.doi.org/10.1080/07491409.1991.11089755.

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12

Lloyd, Keith. "Beyond “Dichotonegative” Rhetoric: Interpreting Field Reactions to Feminist Critiques of Academic Rhetoric through an Alternate Multivalent Rhetoric". Rhetorica 34, n.º 1 (2016): 78–105. http://dx.doi.org/10.1525/rh.2016.34.1.78.

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Sally Miller Gearhart’s 1979 remark that “any intent to persuade is an act of violence” based in “conversion/conquest” argumentation2, led many feminists, in the eighties and nineties, to describe more cooperative alternative models of academic argument. However, their critiques and suggestions had little field impact, largely due to negative reactions in relevant journals. The polarized reactions, typical of what Deborah Tannen calls our “Argument Culture,” resulted in dismissive and condemnatory rhetoric, and fruitful ideas were lost. This essay suggests that an alternate multivalent or “fuzzy” rhetoric would have proved a more positive environment for the new ideas, and describes how rhetorical studies might use this rhetoric to change the ways we respond to and teach persuasion and argumentation.

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13

Larson, Stephanie R. "Survivors, Liars, and Unfit Minds: Rhetorical Impossibility and Rape Trauma Disclosure". Hypatia 33, n.º 4 (2018): 681–99. http://dx.doi.org/10.1111/hypa.12435.

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This essay examines how disability interacts with gender in public discourse about sexual violence by investigating the ableist implications of two popular labels commonly applied to people who have experienced rape or sexual assault: survivors and liars. Using a rhetorical approach in conjunction with disability theory, I analyze how discourses of compulsory survivorship ask people who experience sexual assault to overcome disability and appear nondisabled, whereas rape‐hoax narratives frame others as mentally ill, mad, or irrational. Taken together, I argue, these frameworks form a discursive paradox for people who experience sexual assault, specifically marking their mental fitness and placing them in a rhetorically impossible situation when attempting to disclose sexual assault. Demonstrating how these frameworks silence articulations of pain and the realities of mental illness that can result from sexual trauma brings debates about mental disability and pain more centrally into disability studies through a feminist lens.

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14

Altman, Karen E. "Rhetorical and Historical Inquiry in the Feminist Reconstitution of Knowledge". Journal of Communication Inquiry 12, n.º 2 (julio de 1988): 24–38. http://dx.doi.org/10.1177/019685998801200203.

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15

Garbagnoli, Sara. "Against the Heresy of Immanence: Vatican’s ‘Gender’ as a New Rhetorical Device Against the Denaturalization of the Sexual Order". Religion and Gender 6, n.º 2 (19 de febrero de 2016): 187–204. http://dx.doi.org/10.18352/rg.10156.

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Since the mid-1990s, the Vatican contests the concept of gender as forged by feminists to study social arrangements through which the sexual order is naturalised. This contestation came with the distortion of the analyses and claims formulated by feminists and LGBTQ scholars and social movements. This article understands the Vatican’s invention of ‘gender ideology’ as a new rhetorical device produced both to delegitimise feminist and LGBTQ studies and struggles and to reaffirm that sexual norms transcend historical and political arrangements. It also investigates how the transnationality of this discursive construct relates to the specific features it has taken in two different national contexts – France and Italy. The article is structured as follows: it first highlights the logic and structure of the anti-gender discourse. Then, it analyses how the same argumentative device is performed in anti-gender demonstrations. Finally, it scrutinises the rhetorical and performative strategies through which anti-gender actors have formulated their views and argues that ‘gender ideology’ can be understood as a political reaction against the entry of minorities into the fields of politics and theory.

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16

Kennedy, R. "Book Review: Feminist Rhetorical Theories, Female Stories/Female Bodies: Narrative, Identity and Representation". Feminist Theory 2, n.º 1 (1 de abril de 2001): 133–34. http://dx.doi.org/10.1177/146470010100200112.

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17

Ryan, Kathleen. "Feminist Rhetorical Practices: New Horizons for Rhetoric, Composition, and Literacy Studies, Jacqueline Jones Royster and Gesa E. Kirsch". Rhetoric Review 32, n.º 2 (abril de 2013): 223–27. http://dx.doi.org/10.1080/07350198.2013.766858.

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18

Koerber, Amy. "Postmodernism, Resistance, and Cyberspace: Making Rhetorical Spaces for Feminist Mothers on the Web". Women's Studies in Communication 24, n.º 2 (octubre de 2001): 218–40. http://dx.doi.org/10.1080/07491409.2001.10162435.

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19

Obbard, Kiera. "Feminist humour’s disruptive potential: Trevor Noah’s Born a Crime: Stories from a South African Childhood and Rupi Kaur’s ‘I’m taking back my body’". Journal of Applied Journalism & Media Studies 10, n.º 2 (1 de junio de 2021): 169–82. http://dx.doi.org/10.1386/ajms_00055_1.

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Using Trevor Noah’s Born a Crime: Stories from a South African Childhood and Rupi Kaur’s TEDxKC performance, ‘I’m taking back my body’, as case studies, this article examines how feminist humour is used by celebrities and public intellectuals to tell personal stories of oppression, trauma and inequality. Building on humour theory, feminist humour theory and affect theory, this article examines the potential of feminist humour as a rhetorical device to help storytellers tell difficult stories, to engage in acts of community-building and world-making, to challenge social inequalities and to enable social change. Ultimately, this article asks what we can learn from these examples, and how we can employ feminist humour in our own storytelling practices not only to disrupt power relations and establish solidarity, but also to imagine new, more equitable, worlds.

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20

Anderson, Bradford A. "Family Dynamics, Fertility Cults, and Feminist Critiques: The Reception of Hosea 1–3 through the Centuries". Religions 12, n.º 9 (24 de agosto de 2021): 674. http://dx.doi.org/10.3390/rel12090674.

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This article examines a number of contested and contentious issues in the reception of Hosea 1–3, exploring how readers through the centuries have engaged with the interpretive challenges found in the initial chapters of this prophetic text. These include (1) debates concerning whether the marriage of Hosea and Gomer should be understood literally or figuratively; (2) questions concerning the identity of the woman in chp. 3 in relation to the events of chp. 1; (3) proposals on how to understand the metaphorical elements related to Hosea’s marriage and Israel’s infidelity; (4) ethical, theological, and rhetorical concerns raised by these chapters, including feminist critiques; (5) the place of Gomer’s children in the opening chapter of the book; (6) the themes and rhetoric of chp. 2, including the punishment and wooing of the wife and Israel; and (7) the role of Hos 1–3 in Jewish and Christian liturgical traditions. This study offers soundings from across historical, religious, and interpretive traditions that give a sense of the wide-ranging ways in which this book has been read and understood through the centuries. In particular, it highlights that while specific questions and issues related to Hosea have persisted through the years, the underlying interpretive assumptions and approaches to these questions have shifted considerably in various historical periods, which in turn has led to considerable diversity in the reception of this prophetic text.

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21

McClish, Glen y Jacqueline Bacon. "“Telling the story her own way”: The role of feminist standpoint theory in rhetorical studies". Rhetoric Society Quarterly 32, n.º 2 (marzo de 2002): 27–55. http://dx.doi.org/10.1080/02773940209391227.

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22

Ryan, Kathleen J. "Recasting Recovery and Gender Critique as Inventive Arts: Constructing Edited Collections in Feminist Rhetorical Studies". Rhetoric Review 25, n.º 1 (enero de 2006): 22–40. http://dx.doi.org/10.1207/s15327981rr2501_2.

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23

Jacobs, Mignon R. "Bridging the Times: Trends in Micah Studies since 1985". Currents in Biblical Research 4, n.º 3 (junio de 2006): 293–329. http://dx.doi.org/10.1177/1476993x06064627.

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Scholars continue to respond to Willis's foundational work of the 1960s, and to each other, using a variety of classical and new methodologies to treat questions of unity, coherence, theme, and other aspects of the book of Micah. Sampling works that use literary criticism, text criticism, form criticism, historical criticism, tradition criticism, redaction criticism, rhetorical criticism, feminist and womanist approaches, canonical and intertextual approaches, and inter-disciplinary approaches, as well as innovative combinations of these (both multi-critical and multi-disciplinary), this article follows the progress of methodological trends in Micah scholarship from the 1980s to the present. These trends have generated new questions regarding ideological concepts such as justice; class differences and power; and the book's use in the church.

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24

Marchal, Joseph A. "With Friends Like These...: A Feminist Rhetorical Reconsideration of Scholarship and the Letter to the Philippians". Journal for the Study of the New Testament 29, n.º 1 (septiembre de 2006): 77–106. http://dx.doi.org/10.1177/0142064x06068382.

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25

Lopez, Davina. "Hierarchy, Unity, and Imitation: A Feminist Rhetorical Analysis of Power Dynamics in Paul's Letter to the Philippians". Biblical Interpretation 17, n.º 3 (2009): 369–71. http://dx.doi.org/10.1163/156851508x357943.

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26

Frischherz, Michaela. "Cosmo complaints: Reparative reading and the possibility of pleasure in Cosmopolitan magazine". Sexualities 21, n.º 4 (8 de noviembre de 2017): 552–68. http://dx.doi.org/10.1177/1363460717713385.

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Cosmopolitan magazine has occupied a central position in feminist cultural criticism since Helen Gurley Brown acquired the US edition of the magazine in 1965. Consequently, the magazine endures much criticism for its normative and constantly recycled sex content. By now, many of Cosmo’s problems are familiar. This article practices a reparative mode of reading to ask how the discourses of pleasure in the magazine produce, simultaneously, a sexual public aimed at building intimate associations and emergent modes of social self-stylization. The article concludes that a reparative approach makes possible moments of rhetorical invention wherein women productively articulate themselves despite the powerful missteps historically forged in Cosmo’s pages.

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27

Townsend, Mary. "Justice for All Without Exception: Julia Ward Howe's 1886 Lecture “The Position of Women in Plato's Republic”". Hypatia 36, n.º 1 (2021): 145–71. http://dx.doi.org/10.1017/hyp.2020.53.

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AbstractJulia Ward Howe, author of the lyrics to “The Battle Hymn of the Republic,” remains known as a poet, abolitionist, and founding member of the antiracist organization American Woman Suffrage Association (AWSA), but her work on political philosophy and her foundational sense of the necessity for justice and suffrage for all without exception are still unexplored. Howe's speech, “The Position of Women in Plato's Republic” provides a window into the philosophy that shaped the second half of her life and her political organizing. Howe explores problems feminist scholars have often had with Socrates's plans to educate and enfranchise women of the ruling class, analyzes the rhetoric behind Socrates's successful persuasion of reluctant interlocutors, and transforms Plato's arguments into overwhelming rhetorical support for universal suffrage. Howe's intellectual conversion to the cause of suffrage, which occurred later in life and after her support for the 15th Amendment, comes into focus as she wrestles with the questions fundamental to her change of heart: women's moral relationship to human excellence, whether suffrage would destabilize family life, the relationship of gender to divine genderless unity, and the relationship of the Platonic principle of the Good to practical political policy.

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28

Fenton, Jennifer Kiefer. "Storied Social Change: Recovering Jane Addams's Early Model of Constituent Storytelling to Navigate the Practical Challenges of Speaking for Others". Hypatia 36, n.º 2 (2021): 391–409. http://dx.doi.org/10.1017/hyp.2021.19.

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AbstractThis essay recovers Jane Addams's (1860–1935) practice of constituent storytelling as a resource for contemporary social-change-nonprofit professional practice and activism. Whereas feminist theorizing is rich with resources for theorizing about constituent storytelling, Addams, as both a publicly engaged philosopher and a social-change-nonprofit professional, is uniquely situated to provide practical ways forward for social-change practitioners navigating the lived complexities of speaking for others in light of spatial stratification, subordinating structures, and epistemic exclusion. As a hybrid activist-scholar situated across diverse spaces, Addams serves as a bridge between feminist theorizing about speaking for others, and practices of it among social-change-nonprofit professionals and activists. I show that Addams reveals new ways of thinking about the practice of constituent storytelling for social-change-nonprofit professionals. Namely, in this lived context, speaking for others entails speaking for them through one's own story. Responsible constituent storytelling names oneself as a speaker, owns one's own social standpoint in this rhetorical naming practice, and orients the story through one's own journey—a journey inevitably riddled with failures and faulty assumptions—toward democratic neighborship with the Other across difference.

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Tomášková, Silvia. "Landscape for a good feminist. An archaeological review". Archaeological Dialogues 18, n.º 1 (21 de abril de 2011): 109–36. http://dx.doi.org/10.1017/s1380203811000158.

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In 1998 this journal (Archaeological dialogues 5(2)) published an editorial titled ‘What is wrong with gender archaeology?’. Responding to this rhetorical question, the editor affirmed that indeed nothing was wrong with it; to the contrary, gender archaeology was as healthy as could be, ‘one of the most thriving fields within the discipline’ (Archaeological dialogues 1998, 88). Nonetheless, the writer then proceeded to describe a pervasive, ongoing issue with the article review process. Any submission that addressed gender would elicit warm praise from a reviewer chosen for familiarity with or expertise in gender studies. At the same time, the article would meet with harsh criticism from a second reviewer, selected for area, time period or topical specialization. The result was a continuing dilemma of how best to choose a third reviewer (a dilemma likely familiar to anyone who has submitted an article on any less-conventional topic to many disciplinary journals, not only in archaeology). This polarized reception of gender archaeology, and an unwillingness to engage in a dialogue around it, were persistent and deeply troubling. Comparing claims of novelty in gender archaeology with similar statements made decades earlier by New Archaeology, the editor suggested that processual archaeology gained support only after it had proven its worth in specific case studies, only ‘when substantial work demonstrated that this was indeed rather different and promising’ (Archaeological dialogues 1998, 89). Such an expectation would appear most sensible for any empirically engaged discipline.

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30

Hönig, Kathrin. "Relativism or Anti-Anti-Relativism? Epistemological and Rhetorical Moves in Feminist Epistemology and Philosophy of Science". European Journal of Women's Studies 12, n.º 4 (noviembre de 2005): 407–19. http://dx.doi.org/10.1177/1350506805057098.

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31

PETE DIAMOND, A. R. y Kathleen M. O'Connor. "Unfaithful Passions: Coding Women Coding Men in Jeremiah 2-3 (4:2)". Biblical Interpretation 4, n.º 3 (1996): 288–310. http://dx.doi.org/10.1163/156851596x00031.

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AbstractThis close reading of Jeremiah 2:1-4:2 uses critical theory on narrative, metaphor and reader response to investigate the gender symbolism in the text in order to assess its governing symbolic grammar, rhetorical function and reception. Jeremiah's metaphor of the broken marriage functions as a root metaphor that unifies and narratizes the disparate materials in these chapters. The variants between the MT and the LXX Vorlage appear as alternative performances of Jeremiah's metaphor. The majority of variants cluster around the female addressee as a means to ruin the latter's image and sharpen national application of the metaphor. Jeremiah re-encodes Hosea's version of the marriage metaphor to serve new circumstances and create a new configuration of readers. The essay concludes with a contemporary, feminist assessment of Jeremiah's gender symbolism in relation to violence against women.

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32

Rodríguez, Yanira. "Pedagogies of Refusal: What it Means to (Un)teach a Student Like Me". Radical Teacher 115 (26 de noviembre de 2019): 5–12. http://dx.doi.org/10.5195/rt.2019.672.

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This analysis addresses the need to develop an ethos of decolonial refusal in Composition Studies and the academy in general, arguing that refusal is a livening rhetorical strategy of survival that challenges colonial futurity (Tuck and Yang), is generative and generous (McGranahan), and opens liminal space (Anzaldua, García-Peña, Lugones) for existing in predominantly white institutions — not at the margins nor centers but at the places of transformative possibility and deep relationality (Ahmed, Bilge and Collins). Focusing on refusal as performative, rhetorical, and undisciplined(Pough, Durham), and following in the lineage of Black and Third World feminist and Critical Race theories on narratives as political tools, I share a constellation of experiences from organizing spaces to graduate education to forward a multi-modal pedagogy of refusal in composition. More specifically, I share this piece, which bridges academic critique, with counternarratives, mini-diálogos, and art prints to signal to the composing practices that are possible and necessary in our shared classroom.

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33

O'BRIEN HALLSTEIN, D. LYNN. "Matrophobic Sisters and Daughters: The Rhetorical Consequences of Matrophobia in Contemporary White Feminist Analyses of Maternity". Women's Studies 36, n.º 4 (7 de mayo de 2007): 269–96. http://dx.doi.org/10.1080/00497870701296895.

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Staneva, Aleksandra A. y Britta Wigginton. "The happiness imperative: Exploring how women narrate depression and anxiety during pregnancy". Feminism & Psychology 28, n.º 2 (13 de noviembre de 2017): 173–93. http://dx.doi.org/10.1177/0959353517735673.

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This article explores how women account for their experiences of pregnancy distress in light of cultural imperatives to be the perfect, happy mother. Our analysis is based on the accounts of 18 Australian women, interviewed during pregnancy on the basis of their reports of experiencing depression and/or anxiety. Working within a feminist discursive framework, we focus on the discourses that informed (and threatened) women’s positions as a good mother. In particular, we focus on the discourses women relied on to explain their distress and the discursive strategies they used in the construction of their (“distressed”) maternal identity(ies). We ask how women articulate and label distress, and with what rhetorical effects. Our analysis explores how women’s experiences of negative moods and distress were in direct opposition to cultural imperatives for mothers to stay happy and positive during pregnancy and beyond, posing rhetorical challenges to women’s accounts and hence their capacity to make meaning of their (negative) experiences. Three discursive strategies are explored: distancing from the depressed self, speaking between/around/without words, and in search of a balance. We close by considering the implications of the complex ways in which women account for idealised motherhood and how this serves to oppress vulnerable women.

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35

Ferris, Julie E. "Parallel Discourses and “Appropriate” Bodies: Media Constructions of Anorexia and Obesity in the Cases of Tracey Gold and Carnie Wilson". Journal of Communication Inquiry 27, n.º 3 (julio de 2003): 256–73. http://dx.doi.org/10.1177/0196859903252848.

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Mass media images of gender, beauty, and women have been at the heart of many feminist arguments about the need for change in our understanding of gender and the role it plays in our day-to-day existence. The role of a body, much like the role of a woman, is also negotiated between the pages and airwaves of a popular culture that precariously favors particular excessive behaviors and norms. A textual analysis of the popular press discourse surrounding two bodies, prominently defined in popular culture, demonstrates specific rhetorical strategies at work in the construction of the “appropriate” cultural body. This article explores how these two bodies are positioned at the border of cultural intelligibility and how these bodies, acting as discourse themselves, speak to culture and reify their positions on the margins.

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de Castell, Suzanne y Karen Skardzius. "Speaking in Public: What Women Say about Working in the Video Game Industry". Television & New Media 20, n.º 8 (29 de mayo de 2019): 836–47. http://dx.doi.org/10.1177/1527476419851078.

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Since the 1990s, conversations about the dearth of women working in the video game industry have centered on three topics: (1) ways to draw more women into the field, (2) the experiences of women working in the industry, and (3) the experiences of those who once worked in the industry but left. Although there has been considerable research on the conditions and occupational identities of video game developers, less scholarly attention has been devoted to women in gameswork, the barriers/obstacles and challenges/opportunities they face, and how they talk about their experiences. This article offers a feminist approach that demonstrates how discourse focused on affect can be reread as intimately related to silences about power and how the rhetorical constraints that public speech imposes upon what can be said about “women in games” aid us in understanding what might remain unspoken, and why.

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Brod, Artemis. "The Upright Man: Favorinus, his Statue, and the Audience that Brought it Low". Ancient Narrative 15 (14 de febrero de 2019): 133. http://dx.doi.org/10.21827/5c643aaa4cc86.

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This article analyzes the performative strategies employed by Favorinus in his Corinthian Oration. Previous scholarship has focused on two aspects of this speech: on the ways in which Favorinus agonistically alludes to Corinthian history, thereby challenging the city’s authority to dismantle his statue; and second, on his insistence that identity is constructed by paideia, a claim that is representative of second century Greek elite culture. I follow the general line of interpretation elaborated in these readings but draw out an aspect of Favorinus’ rhetorical strategy that has been overlooked. Inspired by recent feminist critiques of rectitude and straightness, I argue that Favorinus relies on an orientating rhetoric in order to both resurrect his statue and assert his masculinity against imputations of effeminacy.Artemis Brod is a Visiting Assistant Professor in the Classical Studies department at Indiana University, Bloomington. Currently, she is working on a book project called As Myself: Recognition and Performance in Greek Imperial Oratory in which she investigates techniques of self-presentation used by sophists to gain recognition—aesthetic and social—from their audiences. More broadly, she is interested in representations of the body and narrative form in second century CE literature. She received her PhD from Stanford University in 2016.

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Spallaccia, Beatrice. "Ideologia del gender: towards a transcultural understanding of the phenomenon". Modern Italy 25, n.º 2 (16 de diciembre de 2019): 131–45. http://dx.doi.org/10.1017/mit.2019.63.

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The Italian debate over gender inclusivity has recently been dominated by a ubiquitous term: ideologia del gender. This expression has been used extensively by a galaxy of reactionary forces to thwart the implementation of gender-mainstreaming policies. Recent research has shown that similar anti-gender manifestations have mushroomed across Europe, with discursive elements which recall the Italian anti-gender narrative. This article first sets Italian anti-genderism within a broader transnational movement. Second, through a feminist critical analysis of Italian anti-gender discourse, it shows that ideologia del gender should be interpreted as a new rhetorical device used to reaffirm gender-based prejudice in Italy and other European countries. Third, drawing on the work of Wolfgang Welsch (1999), the paper discusses whether this movement can be interpreted as a transcultural phenomenon, and suggests a transcultural model of culture as the antidote to the anti-gender backlash.

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Pasek, Anne. "Carbon Vitalism". Environmental Humanities 13, n.º 1 (1 de mayo de 2021): 1–20. http://dx.doi.org/10.1215/22011919-8867175.

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Abstract This article names and examines carbon vitalism, a strain of climate denial centered on the moral recuperation of carbon dioxide—and thus fossil fuels. Drawing on interconnections between CO2, plant life, and human breath, carbon vitalists argue that carbon dioxide is not pollution but the stuff of life itself and thus possesses ethical and ecological standing. This philosophy contains a poetics of denial that is too often overlooked by studies of climate skepticism focusing narrowly on industry funding. Accordingly, this article develops a reparative theory of climate denial, asking what values and relations are gathered together within carbon vitalist speech and how speakers work to sustain these connections. Through close readings of carbon vitalist media and interviews with key figures in its network, the article demonstrates how the body is central to carbon vitalism’s rhetorical and emotional framing of ecological interdependence and epistemological populism. As such, carbon vitalism in effect reenacts long-established feminist appeals to the body (though to decidedly different political purposes). The article concludes by evaluating how the climate movement could both challenge and remobilize these logics, exploring what this corporeal turn in climate denial means for feminist and antiracist theories of environmental justice and the body.

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Unal, Didem. "The Abortion Debate and Profeminist Coalition Politics in Contemporary Turkey". Politics & Gender 15, n.º 4 (11 de diciembre de 2018): 801–25. http://dx.doi.org/10.1017/s1743923x18000703.

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AbstractThis article presents a qualitative analysis of profeminist Islamic women public figures’ discourses in the abortion debate in Turkey in 2012. The aim is to reveal the possibilities and limitations of achieving an intersectional and egalitarian profeminist collaboration on the Islamic-secular axis in contemporary Turkey. Drawing on recent feminist scholarship on coalition politics, the article exposes the fluctuations of meaning and the shifting frames of reference in these women's narratives and relates this hybrid, dynamic narrative quality to profeminist Islamic women's unique social location. It also elaborates on the blockage points in these narratives that hinder coalitional ways of thinking. Within this frame, this article suggests that in a social and political context that has witnessed a striking upsurge of antifeminist gender politics in the last decade, the building of coalitional profeminist politics beyond the Islamic-secular divide can be facilitated by shifting the focus from the apparently irreconcilable character of ideological positionings and lived experiences toward coalitional rhetorical strategies and intermediary narrative lines in profeminist subjects’ accounts.

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Brow, Jessica. "Feminist Rhetorical Theories. By K. A. Foss, S. K. Foss, & C. L. Griffin. Sage: Thousand Oaks, CA. 1999; pp. x + 390. Hardcover $51.00; Paper $24.50". Women's Studies in Communication 23, n.º 2 (abril de 2000): 261–67. http://dx.doi.org/10.1080/07491409.2000.10162571.

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Leuenberger, Christine. "The Rhetoric of Maps: International Law as a Discursive Tool in Visual Arguments". Law & Ethics of Human Rights 7, n.º 1 (28 de agosto de 2013): 73–107. http://dx.doi.org/10.1515/lehr-2013-0002.

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Abstract This article was presented at the workshop on “Borders and Human Rights,” College of Law & Business, Ramat Gan, Israel.Notions of human rights as enshrined in international law have become the “idea of our time”; a “dominant moral narrative by which world politics” is organized; and a powerful “discourse of public persuasion.”Tony Evans, International Human Rights Law as Power/Knowledge, 27 (3) HUM. RTS. Q. 1046 (2005); Meg McLagan, Human Rights, Testimony, and Transnational Publicity, 2 (1) SCHOLAR & FEMINIST ONLINE 1 (2003), available at http://www.barnard.edu/ps/printmmc.htm; Wendy S. Hesford, Human Rights Rhetoric of Recognition, 41 (3) RHETORIC SOC. Q. 282 (2011). With the rise of human rights discourse, we need to ask, how do protagonists make human rights claims? What sort of resources, techniques, and strategies do they use in order to publicize information about human rights abuses and stipulations set out in international law? With the democratization of mapping practices, various individuals, organizations, and governments are increasingly using maps in order to put forth certain social and political claims. This article draws on the sociology of knowledge, science studies, critical cartography, cultural studies, and anthropological studies of law in order to analyze how various international, Palestinian, and Israeli organizations design maps of the West Bank Barrier in accord with assumptions embedded within international law as part of their political and new media activism. Qualitative sociological methods, such as in-depth interviewing, ethnography, and the collection of cartographic material pertaining to the West Bank Barrier, provide the empirical tools to do so. The maps examined here exemplify how universalistic notions of international law and human rights become a powerful rhetorical tool to make various and often incommensurable social and political claims across different maps. At the same time, international human rights law, rather than dictating local mapping practices, becomes inevitably “vernacularized” and combined with local understandings, cultural preferences, and political concerns.

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Martínez-Jiménez, Laura. "Neoliberal postfeminism—or some other sexier thing: gender and populism in the Spanish context". European Journal of Cultural Studies 23, n.º 6 (3 de noviembre de 2020): 998–1004. http://dx.doi.org/10.1177/1367549420902804.

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The project of developing a contemporary critical populism requires us to discriminate between uncritical populisms that ultimately reinforce unequal social relations, and popular discourses capable of generating counterhegemonic projects. In the field of popular feminisms, this means discriminating between the pseudo-feminist distortions that saturate popular culture and the feminisms that are radically committed to social justice. From this point of view, what has been called neoliberal feminism or postfeminism are clear examples of culturally populist feminisms can be developed in decidedly uncritical ways. As a new populist narrative, neoliberal postfeminism, has gobbled up feminism to regurgitate it as some other thing, which is sexier and more profitable in political, commercial and symbolical terms, and which adapts the rhetoric of neoliberal entrepreneurial subjectivities – free, empowered, sovereign of themselves and their choices – to these new post-recessionary times of popularised feminism. Against this, and with a particular focus on the Spanish context, this paper makes an intersectional case for a truly critical popular/populist feminism, capable of normalising the values of equality, justice, diversity, wellbeing and freedom, as well as of developing a progressive social project for everyone.

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Persard, Suzanne C. "The Radical Limits of Decolonising Feminism". Feminist Review 128, n.º 1 (julio de 2021): 13–27. http://dx.doi.org/10.1177/01417789211015334.

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From yoga to the Anthropocene to feminist theory, recent calls to ‘decolonise’ have resulted in a resurgence of the term. This article problematises the language of the decolonial within feminist theory and pedagogy, problematising its rhetoric, particularly in the context of the US. The article considers the romanticised transnational solidarities produced by decolonial rhetoric within feminist theory, asking, among other questions: What are the assumptions underpinning the decolonial project in feminist theory? How might the language of ‘decolonising’ serve to actually de-politicise feminism, while keeping dominant race logics in place? Furthermore, how does decolonial rhetoric in sites such as the US continue to romanticise feminist solidarities while positioning non-US-born women of colour at the pedagogical end of feminist theory? I argue that ‘decolonial’, in its current proliferation, is mainstreamed uncritically while serving as a catachresis within feminist discourse. This article asks feminism to reconsider its ease at an incitement to decolonise as a caution for resisting the call to decolonise as simply another form of multicultural liberalism that masks oppression through imagined transnational solidarities, while calling attention to the homogenous construction of the ‘Global South’ within decolonising discourse.

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Hallenbeck, Sarah. "Amanda K. Booher and Julie Jung, eds. Feminist Rhetorical Science Studies: Human Bodies, Posthumanist Worlds. Carbondale, IL: Southern Illinois University Press, 2018. 260 pages. $40.00 paperback." Rhetoric Review 38, n.º 1 (2 de enero de 2019): 108–11. http://dx.doi.org/10.1080/07350198.2019.1549414.

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Budgeon, Shelley. "Making feminist claims in the post-truth era: the authority of personal experience". Feminist Theory 22, n.º 2 (20 de febrero de 2021): 248–67. http://dx.doi.org/10.1177/1464700120988638.

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The increased visibility of feminism in mainstream culture has recently been noted, with the presence of both online and offline campaigns embedding feminist claims in a variety of everyday spaces. By granting recognition to women’s experiences, these campaigns continue the feminist practice of generating critical knowledge on the basis of gendered experience. In the post-truth era, however, the norms governing claims-making are being significantly reconstructed, with significant consequences for critiques of gender inequality. It is argued here that these norms are linked directly to a wider context of anti-feminism in which dismissing women’s claims is consistent with the goal that opponents of gender equality have of seeking and consolidating epistemic power in the face of what is perceived as systemic male disadvantage and victimhood. Returning to earlier debates within feminism, it is argued that the kinds of post-truth rhetoric used to dismiss women’s experience provide a challenge that feminism must confront. This rhetoric is often grounded in the authenticity of individual experience; however, experience cannot provide unmediated access to truth and, therefore, cannot provide the foundation for feminist claims. On the other hand, experience cannot merely offer one of many contested versions of ‘reality’. The excesses of both foundationalist and anti-foundationalist epistemology are countered with the argument that cognition is a human practice mediated by theoretical propositions which illuminate the question of what can be known. This is the role played by feminist theory in defending the role of experience.

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Coetzee, Azille. "Woman, time and the incommunicability of non-Western worlds: understanding the role of gender in the colonial denial of coevalness". Feminist Theory 22, n.º 3 (20 de enero de 2021): 465–82. http://dx.doi.org/10.1177/1464700120987391.

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Central to the functioning of colonialism and coloniality is a specific construction of time, in terms of which the spatial ordering of the world also translates into a temporal ordering. Anthropologist Johannes Fabian argues that there is a specific rhetorical device at work here, namely the ‘denial of coevalness’, which is a colonial distancing strategy through which other worlds are robbed of validity on account of not existing within the same time as the West. In this article, I aim to add to analyses of scholars like Fabian, Chakrabarty and Mignolo by arguing that this colonial temporal ordering, which persists today, is also thoroughly gendered. As a point of departure I use Walter Mignolo’s idea that the denial of coevalness relies on two distinctions, namely nature versus culture, and tradition versus modernity. I argue that the discursive construction of nature (as opposed to culture) and tradition (as opposed to modernity) centres on gendered assumptions and an obsession with control over women’s bodies. In the course of making this argument, I also point out the overlaps, as well as key differences, between woman’s exclusion from Western linear time, on the one hand, and the temporal distancing of the colonised, on the other. In particular, I show how Western linear chronology positions Western women and previously colonised women in vastly different ways. I argue that if one considers the extent to which the denial of coevalness relies on colonial gender discourses, the erasure of indigenous sexuate knowledges that contradict the colonial gender discourses is not one erasure among many, but one of the key erasures that colonial temporality hinges on. A crucial implication of my analysis is that the process of undoing, deconstructing or dismantling the colonial denial of coevalness is also inherently a feminist project.

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Holt, Cimminnee. "Blood, Sweat, and Urine". International Journal for the Study of New Religions 4, n.º 2 (7 de enero de 2014): 177–99. http://dx.doi.org/10.1558/ijsnr.v4i2.177.

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Anton Szandor LaVey wrote The Satanic Witch in 1970 as a response to the contemporary discourses of his time: feminism and the occult revival. This essay focuses on LaVey’s treatment of the scent of feminine fluids blood, sweat, and urine—in The Satanic Witch and selected texts in order to demonstrate that LaVey’s emphasis on the importance of bodily secretions is an extension of his carnal-magical worldview; he employs the arcane language and aesthetics of the occult to methods of physiological and psychological manipulation in order to influence others and achieve desired ends. Throughout this article I apply Mary Douglas’ theories in Purity and Danger (2002 [1966]), which address our notions of contagion, dirt, and taboo; feminist rhetoric on 1960s and 1970s feminine hygiene products and their putative cleansing of natural feminine scent; and finally, the use of sexual fluids in esoteric magical practices such as described by Aleister Crowley. This article illustrates that LaVey’s use of feminine fluids for magical efficacy reflects his notion that magic is firmly rooted within one’s own body, and the capacity of one’s own will, while also incorporating and responding to the surrounding discourses of his time.

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Goodwin, Phillip. "A Body of Authority: Reorienting Gender and Power in Julian of Norwich’s Revelations". Humanities 10, n.º 1 (12 de febrero de 2021): 30. http://dx.doi.org/10.3390/h10010030.

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The 14th century mystic Julian of Norwich’s theology, dissolving gender binaries and incorporating medieval constructs of the female into the Trinity, captivates scholars across rhetorical, literary, and religious studies. A “pioneering feminist”, as Cheryll Glenn dubs her, scholarship attempts to account for the ways in which Julian’s theology circumvented the religious authority of male clerics. Some speculate that Julian’s authority arises from a sophisticated construction of audience (Wright). Others situate Julian in established traditions and structures of the Church, suggesting that she revised a mode of Augustinian mysticism (Chandler), or positing that her intelligence and Biblical knowledge indicate that she received religious training (Colledge and Walsh). Drawing from theories on space and gender performativity, this essay argues that Julian’s gendered body is the generative site of her authority. Bodies are articulated by spatial logics of power (Shome). Material environments discipline bodies and, in a kind of feedback loop, gendered performance (re)produces power in time and space. Spaces, though, are always becoming and never fixed (Chavez). An examination of how Julian reorients hierarchies and relations among power, space, and her body provides a hermeneutic for recognizing how gender is structured by our own material cultures and provides possibilities for developing practices that revise relations and create new agencies.

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León Torres, María Soledad de. "“Supuestamente hechizada”: acerca de mujeres, violencia de género y sutilezas de la nota roja en México = “Supposedly spellbound”: About women, gender violence and Mexican Tabloid News". FEMERIS: Revista Multidisciplinar de Estudios de Género 3, n.º 1 (5 de febrero de 2018): 126. http://dx.doi.org/10.20318/femeris.2018.4078.

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Resumen. La función y las características de la nota roja han sido un problema examinado en el campo de los estudios de la comunicación. Apoyándose en el análisis del discurso y también empleando aspectos teóricos críticos estos especialistas han señalado los rasgos más destacados de la sección policiaca de los diarios, tratando de determinar sus alcances y limitaciones en tanto “género periodístico”.En este trabajo proponemos examinar un grupo de notas periodísticas que refieren al abuso sexual cometido en contra de niñas y mujeres; particularmente se trata de notas que sugieren una relación de causalidad entre creencias acerca de la brujería y los abusos sexuales. Tomando en cuenta los contenidos y ciertos recursos retóricos empleados en estas notas nos interesa enfatizar aquí la importancia de abordar estos discursos mediáticos, desde una perspectiva de género y feminista. Con base en una mirada crítica al periodismo sensacionalista y la sección policiaca, mediante este estudio de caso queremos reflexionar sobre el modo como ciertos estereotipos de género, son evocados y refrendados en las notas que refieren al abuso sexual. Con este análisis del modo como se representa la violencia sexual, se busca contribuir al debate sobre el papel que ciertos discursos mediáticos pueden desempeñar en la reproducción de ideologías que legitiman y naturalizan la violencia contra las mujeres.Para la antropología feminista la reflexión en torno a los estereotipos de género es un problema relevante. Comprender y diseccionar los aspectos ideológicos que justifican la misoginia y que toleran la violencia de género es fundamental para un proyecto de transformación encaminado a la equidad de género. Por otra parte, en los estudios de comunicación actualmente se desarrollan estudios que cuestionan puntualmente las representaciones que se hacen de las mujeres en los medios masivos de comunicación. La confluencia de estos dos campos de estudio, la antropología feminista y las miradas críticas de la comunicación, constituyen un eje de trabajo con mucho potencial aún por desarrollar. El análisis de las notas que proponemos aquí se enmarca justo en esta frontera de colaboración entre estas disciplinas.Palabras clave: violencia sexual, ideología de género, discurso mediático.Abstract. The Tabloid News have been a problem addressed in the field of communication studies. Based on discourse analysis and also using critical theoretical aspects these specialists have examined the characteristics of these notes to determine their scope and limitations in “journalistic genre”. From the perspective of gender studies and feminist anthropology, there are other aspects that are important to analyze. Sensationalist journalism and the police section are clearly prone to the use and overexploitation of generic Manichaean stereotypes. The notes contained in this section of the newspapers are erected and spread an ideology that legitimizes and naturalizes violence against women. In this document I propose to approach this problem.For feminist anthropology, reflection on gender stereotypes is a central problem. Understanding the ideological aspects that justify misogyny and that tolerate gender violence is fundamental to gender equity. I propose the approach to journalistic notes that establish a causal relationship between beliefs about witchcraft and sexual abuse. Through the analysis of the rhetorical strategies adopted in these documents I want to show that an asymmetric gender ideology supports the development of stories that exalt and legitimize sexual violence.Keywords: sexual violence, gender ideology, media discourse.

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