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1
Safarik, Lynn. "Theorizing Feminist Transformation in Higher Education." Teachers College Record: The Voice of Scholarship in Education 104, no. 8 (December 2002): 1718–59. http://dx.doi.org/10.1177/016146810210400802.
Повний текст джерелаАнотація:
Over the past several decades, academic feminisms, like other emancipatory knowledges (Bensimon, 1994) that have gained legitimacy in the academy have contributed to a transformation on American campuses that is challenging traditional norms, values, and assumptions across the disciplines in an effort to build communities centered on differences. As a new paradigm for inquiry, feminist scholarship has addressed the relationship between knowledge and its social uses and how patriarchal values have shaped the content and structure of knowledge. Through an in-depth exploration of nine feminists’ worldviews and approaches to teaching and research, this study examined the meaning of transformation for diverse feminists in the setting of a large, urban research institution. Three types of feminism were identified: liberal, critical, and dialogic. Beyond providing rich descriptions of how these different feminists enact a feminist culture, insights about the process of institutional transformation are revealed. The transformative role of internal differentiation and the dialogic process in this feminist community and the significance of an emerging dialogic, feminist discourse have important theoretical implications for understanding how the transformation of an institution is sustained over time.
2
Anjum, Mashhood, Iftikhar Baig, and Abdul Hameed. "Quest for Body and Voice: A Feminist Critical Discourse Analysis of Shamsie's Broken Verses." Global Language Review VI, no. II (June 30, 2021): 78–84. http://dx.doi.org/10.31703/glr.2021(vi-ii).09.
Повний текст джерелаАнотація:
In contemporary and postmodern literary discourses, feminism has introduced a paradigm change in the sex debates. The plan of feminist critical discourse analysis is to explore different discourses from a feminist viewpoint. The planned study conforms to this field of feminist discourse that will attempt to analyze Kamila Shamsie's selected work, Broken Verses. She, being a famous feminist, has produced discourses in which structural and thematic samples absorb sex debates. Her feminist tendency has established clear expression in all the aspects of her works: body, voice and characterization. The current study shows how she has used feminist discourse strategies in conventionality with her feminist literary position. This research extensively improves the perceptive of Kamila Shamsie's work and pictures how the feministic arrangement and feminist critical discourse analysis have been inventively infused in her famous works.
3
Fernández-Santiago, Miriam. "Agential Materialism and the Feminist Paradigm. A Posthumanist Approach." Journal of Feminist, Gender and Women Studies, no. 10 (May 17, 2021): 31–39. http://dx.doi.org/10.15366/jfgws2021.10.004.
Повний текст джерелаАнотація:
Much has been argued within the fertile critical field of feminism in the second half of the twentieth century. With the advantage of distance from the twenty-first century, we can now gain a certain perspective on the general context of production and reception of feminist criticism as it becomes embodied in new myths that subvert the old phallogocentric ones. My approach intends to start a dialogue between such embodiments (mainly in the work of Cixous, Hayles, de Beauvoir, and Haraway) and Karen Barad’s agential materialism, using her critical construct of “phenomenon” as an instrument to understand the feminist paradigm in the post-human context and proposing accountable diffractive intra-action as an alternative to naturalized constructs.
4
Ahmad, Mumtaz, Umar Hayat, and Nasir Iqbal. "Language, Women and Discourse in Toni Morrison’s Fiction." Global Social Sciences Review IV, no. I (March 30, 2019): 425–31. http://dx.doi.org/10.31703/gssr.2019(iv-i).55.
Повний текст джерелаАнотація:
The present study, grounded in the qualitative research paradigm, is an interpretive and explanatory analysis of Toni Morrison's fiction from the critical perspective of post structuralist feminist literary theory and fiction. In my reading of Toni Morrison's fiction as the manifestation/materialization of the knowledge in terms of discursive (re)configuration of women and to analyze their works from "feminine sentence" perspective, I have used Feminist poststructuralist theories in the discourse-theoretical/methodological background. As part of the methodology, this project draws extensively upon feminist theories, particularly those propounded by French Feminists Helene Cixous and Julia Kristeva, which I have used in the backdrop of discourse analysis methods proposed by Michel Foucault. This fusion of Feminist theories as a theoretical framework and discourse analysis as a methodology has illuminated systematically the process of the discursive formation, dissemination, and institutionalization of the knowledge about women. For my analysis of the discourse spectrum of the texts-to-be-analyzed, I have used extensively Foucault's notions about discourse and knowledge as discussed comprehensively in his books, articles, and interviews.
5
Reilly, Niamh. "Doing Transnational Feminism, Transforming Human Rights: The Emancipatory Possibilities Revisited." Irish Journal of Sociology 19, no. 2 (November 2011): 60–76. http://dx.doi.org/10.7227/ijs.19.2.5.
Повний текст джерелаАнотація:
This article contributes to cross-disciplinary engagement with the idea of transnationality through a discussion of transnational feminisms. In particular, it reviews and responds to some of the more critical readings of the women's human rights paradigm and its role in underpinning, or not, emancipatory transnational feminisms in a context of increasingly fragmenting globalisation. The author considers two broad categories of critical readings of transnational women's human rights: anti-universalist and praxis-oriented. This includes discussions of recent feminist articulations of the ‘cultural legitimacy thesis’ and ‘vernacularisation’ and of obstacles to contesting the oppressions of neo-liberal globalisation through human rights feminisms. Ultimately, the author argues that the emancipatory possibilities of human rights-oriented transnational feminisms reside in dialogic, solidarity-building feminist praxis tied to transnational processes of counter-hegemonic (re)interpretation and (re)claiming of human rights from previously excluded positions.
6
Widyawati, Anis, Pujiyono Pujiyono, and Nur Rochaeti. "Elimination of Sexual Violence in Feminist Legal Theory." Journal of Indonesian Legal Studies 6, no. 2 (November 30, 2021): 333–52. http://dx.doi.org/10.15294/jils.v6i2.48346.
Повний текст джерелаАнотація:
The closeness of women to poverty shows that development still maintains women's subordination and places women in a marginal position. What is the analysis of the Feminist Legal Theorist (FLT) in the elimination of sexual violence? Feminist Legal Theory (FLT) as one of the streams in Philosophy of Law is one of the schools of thought that was born from the main philosophy of the paradigm of Critical Theory Feminist Legal Theory (FLT) as one of the streams in the paradigm of critical theory. It is used to analyze the complexity of the needs of victims, both women, girls, boys, and girls. The Bill on the Elimination of Sexual Violence uses the Feminist Legal Theory (FLT) as an analysis so that in every norm that is formulated this bill always considers what specific experiences of women, especially victims of sexual violence. Legal protection against the elimination of sexual violence is a form of implementation of the second principle of Pancasila, namely a just and civilized humanity.
7
Sulistyawan, Aditya Yuli. "FEMINIST LEGAL THEORY DALAM TELAAH PARADIGMA: SUATU PEMETAAN FILSAFAT HUKUM." Masalah-Masalah Hukum 47, no. 1 (January 30, 2018): 56. http://dx.doi.org/10.14710/mmh.47.1.2018.56-62.
Повний текст джерелаАнотація:
Feminist Legal Theory (FLT) is a groundbreaking thought against the enactment of the law against women. As one of the schools of thought, the distinctiveness of FLT can not be freely explained. The explanation of this will only be done precisely by the 'umbrella philosophy' called the paradigm. Through the paradigm, FLT will be placed in one paradigm, according to its ontology, epistemology, and methodology. In summary, the purpose of this paper is to create a mapping of legal philosophy to FLT. Based on the discussion, FLT can eventually be mapped as one of the flows within the Critical Theory et. al. paradigm.
8
Er, Yanbing. "Anticipations, afterlives: On the temporal and affective reorientations of sexual difference." Feminist Theory 19, no. 3 (February 2, 2018): 369–86. http://dx.doi.org/10.1177/1464700118754731.
Повний текст джерелаАнотація:
This article focuses on the affective potential of anticipation, in its ready endorsement of the unknown, as a formative lens for theorising feminist temporalities. I draw from earlier readings of Luce Irigaray’s conceptual paradigm of sexual difference to examine how its articulation of a feminist future that is inherently unknowable might contribute to recent debates on the temporalities of feminist thought. The article presents two broadly intersecting lines of argument. I first emphasise the continued centrality of sexual difference in its anticipatory imperative for thinking feminism but – or perhaps, especially – through a contradictory retrieval of the term that re-narrates its contemporary significance. In other words, it is precisely the retroactive position that sexual difference occupies that exacts a critical reorientation of existing modes of feminist temporalities; it moreover does so as a theoretical construct that altogether circumvents our understanding of feminism as a progress narrative. Secondly, I build upon Drucilla Cornell’s contentions in Beyond Accommodation that the unknown futurity inaugurated by the trajectories of sexual difference demands a dimension of inquiry that is inevitably aesthetic (1991). I identify a possibility of literature’s reinvigoration in emergence narratives of feminist theorising, particularly in a certain ethical capacity precipitated by its affective experience of enchantment, which mirrors the ‘wonder’ that sexual difference incites. If we are to continue to use literature as a conducive space of feminist analysis, then it is the forward-looking perpetuation of feminist narratives that must also be rethought for their investment in the multiple contingencies of anticipation.
9
Šimėnienė, Akvilė. "Feminist Phenomenology in the Criticism of Birutė Ciplijauskaitė." Colloquia 38 (June 30, 2017): 104–24. http://dx.doi.org/10.51554/col.2017.28729.
Повний текст джерелаАнотація:
This article presents feminist phenomenology, a paradigm within critical philosophy and literary studies that been evolved over the last several decades; the article explores the main circumstances of its development, including the historical contexts and texts that led to its emergence and conceptualisation. The origins of this syncretic approach are associated with the works of Edith Stein, Simone de Beauvoir, Maurice Merleau-Ponty, and Hannah Arendt. The article discusses feminist phenomenology’s broad, interdisciplinary streams – feminist musicology, theology, philosophy of science, and ethics – and how they use research tools offered by phenomenology.Feminist phenomenology is seen as an approach that challenges disciplinary hermeticism, which holds human experience as the most important object of any analysis.The article surveys the works of the main authors who were actively involved in the process of introducing feminist phenomenology: Sara Heinämaa, Lanei Rodemeyer, Mikko Keskinen, Linda Fisher, María C. López Sáenz, Eva-Maria Simms, Beata Stawarska, Lester Embree, Christina Schües, Dorothea E. Olkowski, Helen A. Fielding, and Anne van Leeuwen.The article presents general research strategies and classifications at the intersection of feminism and phenomenology, most importantly: embodied experience, a critical view of patriarchal structures of power and knowledge, qualitatively new experience, a focus on synaesthesia and a particular emphasis on different types of women’s/female experience. The second half of the article presents the work (in particular several late texts) of the Lithuanian émigré critic Birutė Ciplijauskaitė as an example of feminist phenomenology.
10
Hawthorne, Sîan Melvill. "Inhospitable Landscapes." Journal of the British Association for the Study of Religion (JBASR) 19 (April 27, 2018): 36. http://dx.doi.org/10.18792/jbasr.v19i0.15.
Повний текст джерелаАнотація:
This paper examines Ursula King’s claim in her edited volume Religion and Gender (1995) that introducing feminist gender-critical approaches in the study of religions constitutes a paradigm shift for the field/discipline. I will sketch a broadly positive assessment of how this claim has been borne out, noting the important connection it advances between scholarly subjectivity and disciplinary identity, and drawing attention to the ways in which the working through of the paradigm shift has implied and instantiated a reconfiguration of disciplinary territory. The topological metaphors that underpin the feminist paradigm shift, as well as traditionally disciplinary terrain and transformation more generally, are helpful for examining how knowledge may be structured, taken apart, and remade, creating and remaking a certain kind of disciplinary citizen-subject on the model of the nation state that enables inclusion, but also exclusion. This latter point then leads to a more critical analysis that examines the function of feminist topologies in religious studies and outlining how the solitary focus on gender in the proposed paradigm shift marginalised race and postcolonial terrain, however much it challenged the androcentrism of religious studies. I will thus suggest that in staying true to the vision that King promotes through all of her work on 'religion and gender', the connection between scholarly and disciplinary identity she invokes, and the future she envisions, demands that the unfinished nature of the paradigm shift must be addressed such that an integrated/intersectional model of inclusion and complexity becomes the foundation for work going forward.
11
Šupa, Maryja. "Social Research about Online Crime: Key Global Paradigms and the State of Research in Lithuania." Informacijos mokslai 91 (April 14, 2021): 41–58. http://dx.doi.org/10.15388/im.2021.91.51.
Повний текст джерелаАнотація:
This paper analyses key differences between two paradigms dominant in social research on online crime: the more prevalent neopositivist paradigm and the more recent critical–cultural paradigm. Based on an extensive analysis of up-to-date literature, the key paradigmatic oppositions in online crime research encompass: 1) in neopositivism, the conceptual separation of technological and social practices, the reliance on rational choice approaches in theory, especially routine activity theory, and the tendency towards quantitative research methods; 2) in the critical–cultural paradigm, a complex and context-dependent approach to the technosocial as a continuum, theoretical roots in critical theory, cultural criminology, actor-network theory, and feminist theory, and the emphasis on qualitative methods. The field of online crime research in Lithuania is dominated by legal studies, while social research is rare and fragmented. The existing social research of online crime in Lithuania lacks a solid theoretical basis in either paradigm. Methodologically, there are examples of both quantitative (surveys, analysis of registered crime statistics) and qualitative studies (interviews, discussion groups, content analysis). However, most of the studies are small-scale and their scarcity makes it nearly impossible to evaluate the strengths, weaknesses, and complimentary potential of each approach in the specific national and regional context.
12
Sajnani, Nisha. "Response/ability: Imagining a critical race feminist paradigm for the creative arts therapies." Arts in Psychotherapy 39, no. 3 (July 2012): 186–91. http://dx.doi.org/10.1016/j.aip.2011.12.009.
Повний текст джерела
13
Widati, Suryan, Iwan Triyuwono, and Eko Ganis Sukoharsono. "Kajian Kritis Feminist Posmodernis dalam Formulasi Aset Mental Organisasi Feminis Religius." Jurnal Reviu Akuntansi dan Keuangan 2, no. 1 (May 1, 2012): 173. http://dx.doi.org/10.22219/jrak.v2i1.700.
Повний текст джерелаАнотація:
The aim of this research is to explore the meaning of assets in context of syariah accounting theory. This research uses critical paradigm as one of methodology in the qualitative method. The exploration is conducted by the board of leader “Persyarikatan Aisyiyah”as religious organization. It is in line with the purpose in syariah accounting theory to gaining God Consciousness in the accountant self. The results of the research find out different assets meaning. This is compatible with reality hierarchy in Syariah Accounting Theory that claiming not only material but also psychical (mental) reality. By participant observation and interview, this research find out some form that knowing as mental assets. This kind of meaning appear in Aisyiyah board of leader which is meant by activator doing religion order, in the form of wish or desire to do God’s order - Amar Ma’ruf Nahi Munkar (AMNM)- which is force Aisyiyah leader to do Altruism social action. This kind of assets are expected to be appear to reduce destruction as consequence modern accounting masculinity that claim asset meaning only as material one.
14
Marcus, Sharon. "Feminist Criticism: A Tale of Two Bodies." PMLA/Publications of the Modern Language Association of America 121, no. 5 (October 2006): 1722–28. http://dx.doi.org/10.1632/pmla.2006.121.5.1722.
Повний текст джерелаАнотація:
For feminist criticism today it is, as perhaps it has always been, the best of times and the worst of times. When a critical school becomes the topic of a PMLA roundtable, it is safe to say that scholars currently consider it both solidly entrenched and dangerously diminished. Indeed, many would say that feminist criticism's success is the very sign of its failure, an indication that it has lost the renegade dynamism of its early days as an upstart outsider in the academy and declined into yet another stale paradigm on the verge of obsolescence, fit only to be recycled in anthologies or assessed in essays such as this one.
15
Jones, Adam. "Does ‘gender’ make the world go round? Feminist critiques of international relations." Review of International Studies 22, no. 4 (October 1996): 405–29. http://dx.doi.org/10.1017/s0260210500118649.
Повний текст джерелаАнотація:
In the last two decades, the classical tradition in international relations has come under sustained attack on a number of fronts, and from a diverse range of critics. Most recently, feminist thinkers, following in the footsteps of neo-Marxists and critical theorists, have denounced IR as ‘one of the most gender-blind, indeed crudely patriarchal, of all the institutionalized forms of contemporary social and political analysis’. Feminists have sought to subvert some of the most basic elements of the classical paradigm: the assumption of the state as a given; conceptions of power and ‘international security’; and the model of a rational human individual standing apart from the realm of lived experience, manipulating it to maximize his own self-interest. Denouncing standard epistemological assumptions and theoretical approaches as inherently ‘masculinist’, feminists, particularly those from the radical band of the spectrum, have advanced an alternative vision of international relations: one that redefines power as ‘mutual enablement’ rather than domination, and offers normative values of cooperation, care giving, and compromise in place of patriarchal norms of competition, exploitation, and self-aggrandizement.
16
Fiorenza, Elisabeth Schüssler. "Commitment and Critical Inquiry." Harvard Theological Review 82, no. 1 (January 1989): 1–11. http://dx.doi.org/10.1017/s0017816000015996.
Повний текст джерелаАнотація:
We are called together here to mark the beginning of a new school year with a symbolic act—a convocatio. As cultural anthropologists tell us, such ritual symbolic acts function simultaneously to induct participants into the common lifeworld of a community and to hold up to them shared values and visions. The convocation address provides an opportunity to reflect critically on the ritual act itself and on the shared visions and values it embodies. Such exploration can uncover tensions and contradictions in how the community sees itself and the world, contradictions that provide openings and challenges for change. By reflecting on these tensions I seek to display the first step in a feminist theological practice. The inclusion of the previously excluded as theological subjects, I argue, calls for a paradigm shift from a value-detached scientism to a public rhetoric, from a hermeneutical model of conversation to a practical model of collaboration.
17
D. Hagen, Benjamin. "Woolfian Love in Aggregate: Posthuman – Queer – Feminist." Comparative Critical Studies 19, no. 2 (June 2022): 157–83. http://dx.doi.org/10.3366/ccs.2022.0441.
Повний текст джерелаАнотація:
Applying Barbara Herrnstein Smith’s insights into the contingency of value to the contingency of theory’s value, this essay situates Virginia Woolf’s Night and Day (1919) in relation to three critical frameworks. It argues that Woolf’s complication of love in the novel responds to three amorous ‘needs’ articulated, respectively, in the work of Rosi Braidotti, Eve Kosofksy Sedgwick and Sara Ahmed. In bringing Woolf’s novel to the needs voiced by these theorists, the essay neither synthesizes Braidotti, Sedgwick and Ahmed nor privileges one of them above the others. It shows, rather, that Night and Day keeps love unmastered by any single critical paradigm and that its literary/conceptual work is best read in aggregate – read and reread, that is, according to three often antagonistic frameworks between which the essay makes a temporary peace. The posthuman and queer frames bring to life Katharine Hilbery’s powerful attachment to and preference for the study of mathematics and astronomy, her distaste for human beings (and literary studies), and her careful stagecraft in managing the people she loves. The feminist frame links the promises of love to the patriarchal/misogynistic division between the education of men and the training of women.
18
Nogueira, Isabela, Gabriela Spagnol, Fernanda Rocha, Maria Helena Lopes, Dalvani Marques, and Debora Santos. "Gender and Empowerment by Nursing Students: Representations, Discourses and Perspectives." International Journal of Environmental Research and Public Health 20, no. 1 (December 28, 2022): 535. http://dx.doi.org/10.3390/ijerph20010535.
Повний текст джерелаАнотація:
Nursing history is marked by stigmas of gender, race and class. Nowadays, this scenario is evidenced by the social disqualification of the profession and biomedical and male supremacy. Nevertheless, the profession has the potential to change this paradigm with an intersectional approach. The current study aims to understand how the relationships of gender, feminism and empowerment are experienced by nursing students at a Brazilian public university. This is a qualitative study, exploratory-explanatory, with the application of interviews with nursing students in their five years of training. The chosen method of analysis was the Discourse of the Collective Subject based on the central ideas categorized after the interviews: (a) Profession—female and stigmatized due to its historical construction influenced by religiosity and moral; (b) Formation—far from gender relations by the perpetuation of stereotypes; and (c) Perspectives—empowerment of the profession if close to the feminist movement. The students' discourse alert to the historical reflexes of oppressive ideological mechanisms of women and nursing in their ongoing professional training, claiming transversal learning spaces for the critical expansion of gender awareness and consequent empowerment of nursing in a feminist and intersectional perspective.
19
şenocak, dilek. "Women Learners’ Narratives in an Open and Distance Learning System: A Critical Evaluation from a Feminist Perspective." Journal of Higher Education and Science 11, no. 1 (April 30, 2021): 64–74. http://dx.doi.org/10.5961/jhes.2021.429.
Повний текст джерелаАнотація:
Open and Distance Learning (ODL) is an educational tool with a transformational social role in eliminating gender inequality as well as educational inequalities. In line with this idea, the aim of this study is to examine the opportunities offered by an ODL system to female learners and its contributions in closing the gap arising from gender inequality in education through the lens of feminist pedagogy. To this end, a qualitative research paradigm was adopted, and a narrative research design was conducted to analyze the stories of women in an ODL system. The findings of the study reveal that women in the study still encounter some barriers and constraints on access to education and school completion because they are women. ODL, with its flexible and autonomous learning environment, is thought to play a key role for the women in the study to cling to hope and to ensure social justice in the society
20
Lockhart, Jeffrey W. "Paradigms of Sex Research and Women in Stem." Gender & Society 35, no. 3 (March 19, 2021): 449–75. http://dx.doi.org/10.1177/08912432211001384.
Повний текст джерелаАнотація:
Scientists’ identities and social locations influence their work, but the content of scientific work can also influence scientists. Theory from feminist science studies, autoethnographic accounts, interviews, and experiments indicate that the substance of scientific research can have profound effects on how scientists are treated by colleagues and their sense of belonging in science. I bring together these disparate literatures under the framework of professional cultures. Drawing on the Survey of Earned Doctorates and the Web of Science, I use computational social science tools to argue that the way scientists write about sex in their research influences the future gender ratio of PhDs awarded across 53 subfields of the life sciences over a span of 47 years. Specifically, I show that a critical paradigm of “feminist biology” that seeks to de-essentialize sex and gender corresponds to increases in women’s graduation rates, whereas “sex difference” research—sometimes called “neurosexism” because of its emphasis on essential, categorical differences—corresponds to decreases in women’s graduation rates in most fields.
21
Homer, Elizabeth. "The Importance of a Feminist Analysis within Globalization: a closer look at the global apparel industry." SURG Journal 8, no. 2 (June 28, 2016): 26–32. http://dx.doi.org/10.21083/surg.v8i2.3174.
Повний текст джерелаАнотація:
Within academic literature on globalization, economic frameworks are often the dominant paradigm. Consequently, the phenomenon has been often been exclusively understood from a monetary perspective, rather than exploring it’s relationship with culture and geography. This paper presents an argument for the inclusion of critical feminist frameworks when studying globalization, by exposing what has been left out and encouraging what needs to be explored. As a entry point for discussing such a broad global contingency, the global apparel industry is primarily focused on; both for it’s rapid expansion as a result of globalization and it’s obvious gendered nature, as more women than men are employed globally along the chain, and are targeted as consumers. The result, is a closer look at the complex relationship between globalization, gender, race and culture. This paper is meant as a taking off point for further research within these parameters and to reinforce the importance of gender studies and critical feminist frameworks.
22
Fey, Marion. "Critical Literacy in School-College Collaboration through Computer Networking: A Feminist Research Project." Journal of Literacy Research 30, no. 1 (March 1998): 85–117. http://dx.doi.org/10.1080/10862969809547982.
Повний текст джерелаАнотація:
This project investigated the practice of critical literacy through asynchronous computer networking as students in a school-college collaboration examined assumptions relating to gender issues. The study aimed to understand how a discussion of gender issues through computer networking might affect the development of voice in the 6 college women who organized and participated in the discussion with students from an urban and a suburban high school. A secondary purpose was to understand the features of computer networking that facilitated the practice of critical literacy. The research methodology followed the paradigm of ethnography modified by the goals of feminist research. Findings revealed that the medium proved to be an apt environment for the practice of critical literacy as students named experiences relating to gender issues that touched their lives. Data also suggested that the medium served as an effective environment for the development of voice in the presence of conflict. Students felt free to share ideas and disclose experiences that might have gone unheard in the classroom. Students also benefited from the computer's ability to extend classroom borders. As a result, students were moved to think more deeply as they engaged in critical inquiry with diverse students.
23
McKay, Jim. "Marxism as a Way of Seeing: Beyond the Limits of Current “Critical” Approaches to Sport." Sociology of Sport Journal 3, no. 3 (September 1986): 261–72. http://dx.doi.org/10.1123/ssj.3.3.261.
Повний текст джерелаАнотація:
Like capitalism, Marxism constantly experiences contradictions and crises to which it reacts, adapts, and somehow survives. Currently, Marxism is under attack by post-Marxist critical theorists and certain feminist scholars. In this paper, some of the criticisms made by these writers are applied to neo-Marxist approaches to sport. It is contended that the specific critiques of Marxism need to be situated in a wider framework that is concerned with theorizing all forms of domination (i.e., economic, sexual, ethnic/racial, and political) in sport. Some recent topics researched by neo-Marxists are used to illustrate the theoretical problems raised by restricting any critical theory of sport to the Marxist paradigm.
24
Girsang, Lasmery RM. "Women as Opinion Leaders within Community (A Model of Feminism Perspective)." Jurnal ASPIKOM 5, no. 1 (January 28, 2020): 1. http://dx.doi.org/10.24329/aspikom.v5i1.546.
Повний текст джерелаАнотація:
Jakarta still faced many social problems. One of them related to urban settlement so that rusunawa was created to be a solution. In the beginning-unfortunately-the government’s policy had resulted in rejection among people living under the poverty line. It was caused by the difficulty of changing old habits from the previous location to a new situation. Besides that, phycological and economic burdens added serious problems for marginalized people. It happened until some women were aware of such a situation and put effort into the community. As a critical paradigm, this article discussed the Feminist Communication Theory to seek the role of voice in the construction of inequality and oppression. By using qualitative research, the results showed that through feminine transformative leadership, the informants were pushed to have abilities to communicate, dialogue, persuade, and influence the community to lead the community for having a new life world.
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Álvares, Cláudia. "Discursos do exótico nas revistas femininas: uma análise dos ‘outros’ do Pós-Feminismo." Comunicação e Sociedade 21 (June 29, 2012): 151–64. http://dx.doi.org/10.17231/comsoc.21(2012).706.
Повний текст джерелаАнотація:
In this paper we apply critical discourse analysis to a selection of articles about exoticism published in the magazines 'Cosmo' and 'Máxima' between March 2008 and March 2009, aiming to understand the discursive strategies used in the construction of a feminine normative identity through naturalisation and reinforcement of stereotypes related to alterity. Starting with a linguistic analysis of the features, characteristics and qualities associated with the exoticism, and which are used in the construction of an image of femininity appealing to consumption, we discuss how the discourse of gender articulated in the magazines is related to the post-feminist paradigm. In particular, we question how the emphasis on the personal welfare as a direct result of individual, rather than a collective responsibility contributes to disseminate a neo-liberal ideology based on individualism and the celebration of freedom of choice, both deeply associated with the capitalist consumption culture.
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van Wormer, Katherine, and Susan G. Bednar. "Working with Male Batterers: A Restorative-Strengths Perspective." Families in Society: The Journal of Contemporary Social Services 83, no. 5 (October 2002): 557–65. http://dx.doi.org/10.1606/1044-3894.66.
Повний текст джерелаАнотація:
The Duluth model of batterer intervention is based on a feminist critical theory paradigm that makes sense from the point of view of the victim/survivor. Male batterers in treatment, however, may resist many of the precepts of this model. Applying a restorative-strengths perspective to the group process and evaluation may enable us to meet participants where they are and help reduce the resistance, denial, recidivism, and high dropout rates common with this group. Principles of restorative justice may be applied at the community level as well to reinforce community standards of behavior.
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Brock, Rochelle. "Recovering from ‘yo mama is so stupid’: (en)gendering a critical paradigm on Black feminist theory and pedagogy." International Journal of Qualitative Studies in Education 24, no. 3 (May 2011): 379–96. http://dx.doi.org/10.1080/09518398.2010.539190.
Повний текст джерела
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Wilson-Kleekamp, Traci. "Descendants of Celia and Robert Newsom Speak." Genealogy 4, no. 2 (April 14, 2020): 49. http://dx.doi.org/10.3390/genealogy4020049.
Повний текст джерелаАнотація:
This paper deploys narrative inquiry and analysis to capture the oral history of two families’ intergenerational memory of an African American woman named Celia who was hanged in 1855 for killing her owner Robert Newsom. It is the first scholarly investigation into the intergenerational memory of both black and white descendants of Robert Newsom, and the first to be conducted utilizing the theory of critical family history. Through the paradigm of Black Feminist Thought, the paper analyzes the power imbalances embedded in the narrative about family relations, especially those that conjure race, gender roles and class produced through oral history.
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Barnes, Brendon R. "Decolonising research methodologies: opportunity and caution." South African Journal of Psychology 48, no. 3 (September 2018): 379–87. http://dx.doi.org/10.1177/0081246318798294.
Повний текст джерелаАнотація:
Decolonising methodologies attempt to bring together a number of critical, indigenous, liberation, and feminist methodologies to strengthen decolonisation research. Decolonising methodologies have potential, but it is important to be aware of possible limitations. I argue that the manner in which decolonising methodologies is located in the paradigm debate is limiting and prescriptive, lacks clarity of the concepts that it draws on, reproduces problematic representations of the marginalised, overemphasises how much choice researchers have in choosing decolonising methodologies, and does not address the systemic barriers to decolonisation scholarship. Recommendations for how to strengthen decolonising methodologies are presented.
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Hu, Ran. "Examining Social Service Providers’ Representation of Trafficking Victims: A Feminist Postcolonial Lens." Affilia 34, no. 4 (August 13, 2019): 421–38. http://dx.doi.org/10.1177/0886109919868832.
Повний текст джерелаАнотація:
As anti-trafficking social service providers (SSPs) facilitate the process of victim recovery and empowerment, they also participate in the dissemination of trafficking-related knowledge to the general public. Drawing on a feminist postcolonial framework, this study sought to examine how anti-trafficking SSPs represent trafficking victims in written narratives published on their organizational websites. Thirty-three narratives were drawn from the websites of 10 New York–based anti-trafficking SSPs. Despite the widespread adoption of a strength-based term, “survivor,” the narratives were found to reinforce a gendered and racialized representation of trafficking victims as sex trafficked women from the “global South” and to (re)produce many “ideal” trafficking victim stereotypes that have been dominating the current discourses of trafficking. A “life transformation” discourse was pervasive, discursively foregrounding the positive impact of the SSPs on trafficking survivors. The findings suggested a need for anti-trafficking SSPs to engage with critical reflection on their positionality and intentionality in representing trafficking victims/survivors and to adopt a survivor-led storytelling paradigm. This study also provided a timely reminder for social work practitioners and researchers to continue to challenge the dominant narratives embedded in their fields of practice, to exercise critical self-reflexivity, and to provide a discursive space for those who have been deprived of voices.
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Felt, Lindsey Dolich. "Cyberpunk's Other Hackers: The Girls Who Were Plugged In." Catalyst: Feminism, Theory, Technoscience 5, no. 1 (April 1, 2019): 1–34. http://dx.doi.org/10.28968/cftt.v5i1.29615.
Повний текст джерелаАнотація:
This article locates an alternate paradigm of hacking in feminist cyberfiction, notably, James Tiptree, Jr.’s proto-cyberpunk novella, “The Girl Who Was Plugged In” (1973). I argue this story critically reorients our understanding of how information technologies and their material artifacts construct and reinforce norms of able-bodiedness and ability. Drawing on archival materials from Bell System, early information theory, and crip theory, my reading reveals that Tiptree’s portrayal of disability is tied to a cybernetic conception of error and noise. These frictions between users and their machine interfaces materialize unexamined performances of critical labor and noncompliance that I link to the emerging field of crip technoscience. Tracking these disruptions in cybernetic feedback across “The Girl Who Was Plugged In” and in historical accounts of the telephone switchboard operator, I show that error and noise underpin an early example of a feminist hacking ethos, and also crip accounts of electronic disembodiment often imputed to information society and cyberpunk fiction.
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Nwokocha, Sandra. "Subversive responses to oppression in Chimamanda Ngozi Adichie’s Purple Hibiscus." Journal of Commonwealth Literature 54, no. 3 (August 4, 2017): 367–83. http://dx.doi.org/10.1177/0021989417720817.
Повний текст джерелаАнотація:
Focusing on Chimamanda Ngozi Adichie’s critically acclaimed Purple Hibiscus (2003), this article argues that subversion, an aggressive performance that aimed at overthrowing and displacing patriarchal institutions which initially impact on the choices and activities of the oppressed, is the hallmark of the fictional figures’ responses to oppression. The essay contends that such forceful reactions to repression expand our understanding of twenty-first century Nigerian female-authored narratives. This argument I contrast with earlier critical readings, observing that while critics are eager to expose and endorse a female presence in the text, the readings often undermine its revolutionary suggestions. Through a radical feminist approach, my analysis of the novel highlights the heroines in order to demonstrate subversive behaviours in their drive to establish female agency, and notes such defiance to be necessary considering their repressive milieu. In doing so, I conclude with the notion that dissidence is a remarkable feature of the novel, and that the radical feminist paradigm is useful in widening awareness to this groundbreaking tenor.
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Kang, Nancy. "“Rubbed Inflections of Litany and Myth”." Meridians 21, no. 2 (October 1, 2022): 371–96. http://dx.doi.org/10.1215/15366936-9882097.
Повний текст джерелаАнотація:
Abstract Ciguapas are mythical creatures, typically represented as naked, comely females with uniquely backward feet. Such anatomy renders their path virtually untraceable. Legends suggest they inhabit remote mountains and forests in the Dominican Republic, preying on men. This essay steps away from the predatory archetype, formulating a theory of women’s loss and mourning through the motif of “forward backwardness” epitomized by the ciguapa’s feet. Using selections from the work of Dominican American poet Rhina P. Espaillat (b. 1932), the author outlines the feminist paradigm of ciguapismo, a fundamentally paradoxical mode for understanding how women endure in times of personal grief, awareness of aging, and under the shadow of sexual violence. It is also a form of environmental reckoning centered on collective care. Whether set in the Caribbean or the U.S. Dominican diaspora, ciguapismo in Espaillat’s poetry offers a critical resource, an imaginative faculty, and a liminal ontology for mapping transformative feminist intimacies against a backdrop of ever-encroaching human and environmental losses.
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Lestari Pambayun, Ellys. "Pendekatan Feminist Communication Theory pada Cybercommunity “Cerdas Nonton Televisi”." Communicare : Journal of Communication Studies 3, no. 2 (March 21, 2018): 73. http://dx.doi.org/10.37535/101003220165.
Повний текст джерелаАнотація:
Penelitian tentang Pendekatan Feminist Communication Theory pada Cybercommunity “Wacana Cerdas Menonton Televisi” di internet berasal dari pengamatan tentang fenomena aktivitas percakapan para perempuan di e-forum Cerdas Nonton Televisi di internet yang memuat kondisi pertelevisian Indonesia di mana di tuang ini ditemukan masalah bahwa internet dengan facebook nya telah membangun suatu hubungan dan wacana para anggotanya secara terbuka, lugas, dan kritis, tanpa melihat status, gender, ekonomi, sosial, agama, dan gaya hidup tentang krisis televisi tanah air yang masih memiliki banyak masalah, baik pada penyiar, produser maupun berita atau program-programnya. Teori yang digunakan adalah paradigma kritis dengan salah satu variannya yaitu feminist communication theory yang bertujuan untuk melihat representasi perempuan di ruang publik yang menyuarakan atau mengkomunikasikan semua aspirasi, rasa keadilan, dan keberadaan mereka.
Tujuan penelitian adalah untuk menganalisis cybercommunity perempuan di e-forum ”Cerdas Nonton Televisi” yang menyuarakan atau mewacanakan permasalahan pertelevisian Indonesia. Secara metodologis, penelitian ini menggunakan metode netnografi untuk melihat aktivitas budaya komunitas maya perempuan dalam bentuk percakapan di internet. Hasil pengamatan ini memberikan deskripsi bahwa para perempuan dalam e-forum Cerdas Nonton Televisi (CNT) ini telah berupaya mengoptimalisasikan ruang CNT untuk berkomunikasi atau bersuara kritis bagi terciptanya reformasi pertelevisian untuk lebih prokhalayak dan mencerdaskan bangsa. Namun, suara kritis perempuan masih lebih sedikit dibanding suara laki-laki dalam berwacana dalam ruang CNT ini. Selain, itu suara perempuan yang muncul lebih banyak pada hanya mengikuti status laki-laki, dibanding membuat status sendiri. Pada sisi substansi kritisisme perempuan pun cenderung menyiratkan keprihatinan secara emosioanal dibanding pada pengupayaan ke arah tranformasi secara nyata.
Research on Feminist Theory Communication Approach on Cybercommunity “Cerdas Nonton Televisi”(CNT) on the Internet comes from the observation of the phenomenon of conversations activity of women in the e-forum CNT which contains conditions on Indonesian TV in the room where it was found that the problem with the internet (facebook) it has built up a relationship and discourse of its members openly, straightforwardly, and critical, regardless of status, gender, economic, social, religious, and lifestyle on television crisis that the country still has many problems, both on the broadcaster, producer and news or programs. The theory used is critical paradigm with one of its variants, namely feminist communication theory which aims to look at the representation of women in public spaces are voiced or communicate all the aspirations, sense of justice, and their whereabouts.
The research objective was to analyze cybercommunity women in e-forum “Smart Watch
Television” are voiced or mewacanakan issues on Indonesian TV. Methodologically, this study using netnografi to see the virtual community cultural activity of women in the form of a conversation on the internet. These observations provide a description that the women of the e-forum Smart Watch Television (CNT) has sought to optimize this space to communicate or speak CNT critical for the creation of television for more prokhalayak reform and educate the nation. However, critical voices are still fewer female than a male voice in the discourse in this CNT space. In addition, the voice of women who appear more on just follow the status of men, rather than making their own status. On the substance of the criticism of women also tend to imply concern is emosional than at the insistence towards real transformation.
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Lindorfer, Simone. "In Whose Interest Do We Work? Critical Comments of a Practitioner at the Fringes of the Liberation Paradigm." Feminism & Psychology 19, no. 3 (July 23, 2009): 354–67. http://dx.doi.org/10.1177/0959353509105626.
Повний текст джерелаАнотація:
`De-ideologizing reality' is an urgent task within the psychology of liberation. Ignacio Martín-Baró characterized it as a process of conscientization that unmasks power interests underlying knowledge production, retrieves the `original experience of the people', and returns that experience in the form of `objective data'. In contemporary humanitarian trauma work in crisis areas, however, psychology often masks global power structures and further stigmatizes and alienates `victims' from their communities and their original experience. I draw upon my work as a psychologist, theologian and freelance consultant in the Great Lakes Region of Central Africa to analyse two case studies. I use these examples to analyse and critique the underlying power discourses implied in definitions of `victimhood' in humanitarian interventions and identify contradictions that challenge liberation thinking as well as demystify feminist agendas. I conclude by calling for a change of perspective and of professional attitudes that can be realized through engaging a de-ideologizing approach towards global psychosocial trauma interventions.
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Clark, Meredith D., and Adam J. Banks. "Introduction: Thinking of a Black Digital Ethos." Social Media + Society 8, no. 3 (July 2022): 205630512211175. http://dx.doi.org/10.1177/20563051221117568.
Повний текст джерелаАнотація:
This special issue offers a series of cross-disciplinary perspectives from a network of Black scholars in sociology, technology, media studies and humanities living through economic, political, social, and technological paradigm shifts that prompt us to revisit Stuart Hall’s question, “What is this Black in Black popular culture?” in the context of Black Digital Culture. We take up the challenge to center Black technocultural production on social media platforms through an intersectional lens. Using critical approaches including Black Feminist Thought (as articulated by Patricia Hill Collins, Sylvia Wynter, bell hooks, and Kimberlé Crenshaw among others), Black Cyberfeminism (Kishonna Gray, Catherine Knight Steele, and Tressie McMillan Cottom), and Andre Brock’s Critical Technocultural Discourse Analysis, we investigate how race, gender, and digital media technologies have informed and influenced Black digital culture.
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Joy, Phillip, and Matthew Numer. "Exploring "Obesity" and the Health of Gay Men using Feminist Poststructuralism." Critical Dietetics 4, no. 1 (August 16, 2018): 12. http://dx.doi.org/10.32920/cd.v4i1.726.
Повний текст джерелаАнотація:
Popular health discourses on obesity tend to highlight the negative impacts of excess weight. Obesity, however, also has the effect of ranking and stationing individuals in the neoliberal health paradigm as unhealthy, immoral, and undesirable. The effects of obesity discourses can be prominently observed in gay men’s culture where muscular, white, thin bodies are glorified. This paper employs a feminist poststructural framework to examine how desired bodies are constituted in gay culture, the effects this has on gay men’s experiences of food and exercise, and resistance within gay culture to dominant obesity discourses. A review of the literature on obesity, gay culture, gay men’s health, body image and eating practices was undertaken to inform this work. Various studies have shown that the views within gay culture on fat bodies result in feelings of body dissatisfaction, rejection, and isolation for many men, especially for those that fall outside the privileged version of male bodies or who are labelled as ‘obese’. A critical review of the literature will explore how these experiences are produced through the sexualized culture of gay men.
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Coetzee, Azille, and Annemie Halsema. "Sexual Difference and Decolonization: Oyĕwùmí and Irigaray in Dialogue about Western Culture." Hypatia 33, no. 2 (2018): 178–94. http://dx.doi.org/10.1111/hypa.12397.
Повний текст джерелаАнотація:
In this article we aim to show the potential of cross‐continental dialogues for a decolonizing feminism. We relate the work of one of the major critics of the Western metaphysical patriarchal order, Luce Irigaray, to the critique of the colonial/modern gender system by the Nigerian feminist scholar Oyĕrónké Oyĕwùmí. Oyĕwùmí's work is often rejected based on the argument that it is empirically wrong. We start by problematizing this line of thinking by providing an epistemological interpretation of Oyĕwùmí's claims. We then draw Irigaray and Oyĕwùmí into conversation, and show how this bolsters and helps to further illuminate and contextualize Oyĕwùmí's critique of gender. But the dialogue between these thinkers also reveals significant limitations of Irigaray's philosophy, namely her presumption of the priority of sexual difference, its rigid duality, and her failure to take into account the inextricable intertwinement of gender and race in the Western patriarchal order. Relating Irigaray's critique of Western culture's forgetting of sexual difference to Oyĕwùmí's critique hence demonstrates to what extent Irigaray's philosophy remains typically Western and how she therefore fails to escape the paradigm that she is so critical of.
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Liebowitz, Etka. "Female Monarchal Succession in Hellenistic and Jewish Society in Antiquity: Parallels and Contrasts." Journal for the Study of Judaism 49, no. 1 (February 2, 2018): 30–48. http://dx.doi.org/10.1163/15700631-12491198.
Повний текст джерелаАнотація:
Abstract Starting with the Macedonian and Seleucid queens and continuing with the line of sovereign queens during the last 150 years of the Ptolemaic dynasty, the paradigm of a royal woman wielding power and even ascending to the throne was known and accepted in Hellenistic society. The reign of Queen Alexandra, which represents the only (successful) case of female monarchal succession to the throne in Jewish society in Antiquity, was undoubtedly influenced by this Hellenistic tradition. Based upon an analysis of Josephus’s writings and other sources, along with a critical feminist historiographical approach, this paper investigates how Jewish and Hellenistic queens resembled and differed from one another in their roles and characteristics.
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Arfiani, Dini. "Subordinasi dan Sudut Pandang Perempuan Suku Malind Marga Mahuze dalam Film the Mahuzes (2015): a Feminist Standpoint Theory." Martabat: Jurnal Perempuan dan Anak 5, no. 2 (December 17, 2021): 337–60. http://dx.doi.org/10.21274/martabat.2021.5.2.337-360.
Повний текст джерелаАнотація:
Abstract: Documentary films are one of the most suitable media to be used as a reference in seeing reality. Like the reality of subordination and women's point of view in The Mahuzes. In general, this film tells the story of the conflict that occurred between the Malind clan Mahuze in Merauke and corporations that entered their territory through the Merauke Integrated Food and Energy Estate (MIFEE) program, besides that there were horizontal conflicts between tribal members. This study aims to analyze the form of subordination and women's point of view seeing the problems of indigenous peoples dealing with corporations which are shown by the documentary film The Mahuzes in the perspective of Feminist Standpoint Theory. This study uses a qualitative approach and a critical paradigm by collecting data from various relevant sources. Events involving or relating to women were analyzed using three basic concepts of Feminist Standpoint Theory, namely standpoint, situated knowledge, and sexual division of labour. The results of the study indicate that women in The Mahuzes are a marginalized group, forced to take responsibility for the domestic space, and are limited to take part in the public sphere. Even so, they have a broad and comprehensive perspective in viewing horizontal conflicts between clan members and vertically between clans and corporations.
Keywords: Subordinate; Feminist Standpoint; MIFEE; The Mahuze
Abstrak: Film dokumenter menjadi salah satu media yang paling sesuai untuk dijadikan sebagai rujukan dalam melihat realitas. Seperti realitas subordinasi dan sudut pandang perempuan dalam The Mahuzes. Film ini, secara garis besar berkisah tentang konflik yang terjadi antara suku Malind marga Mahuze di Merauke dengan korporasi yang masuk ke wilayah mereka melalui program Merauke Integrated Food and Energy Estate (MIFEE), selain itu terdapat konflik horizontal antar anggota suku. Penelitian ini bertujuan untuk menganalisis bentuk subordinasi dan sudut pandang perempuan melihat permasalahan masyarakat adat berhadapan dengan korporasi yang ditampilkan oleh film dokumenter The Mahuzes dalam perspektif Feminist Standpoint Theory. Penelitian ini menggunakan pendekatan kualitatif dan paradigma kritis dengan mengumpulkan data dari berbagai sumber yang relevan. Agedan-agedan yang melibatkan atau berkaitan dengan perempuan dianalisis dengan menggunakan tiga konsep dasar Feminist Standpoint Theory, yaitu standpoint, situated knowledge, dan sexual division of labour. Hasil penelitian menunjukkan bahwa, perempuan dalam The Mahuzes merupakan kelompok yang terpinggirkan, dipaksa untuk bertanggung jawab pada ruang domestik, dan terbatas untuk berkiprah di ruang publik. Meskipun begitu, mereka memiliki sudut pandang yang luas dan menyeluruh dalam melihat konflik horizontal antar anggota marga maupun vertikal antara marga dan korporasi.
Kata kunci: Subordinasi; Feminist Standpoint; MIFEE; The Mahuze
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Ajandi, Jennifer. "“SINGLE MOTHERS BY CHOICE”: DISRUPTING DOMINANT DISCOURSES OF THE FAMILY THROUGH SOCIAL JUSTICE ALTERNATIVES." International Journal of Child, Youth and Family Studies 2, no. 3/4 (July 8, 2011): 410. http://dx.doi.org/10.18357/ijcyfs23/420117757.
Повний текст джерелаАнотація:
<p style="background: white; margin-left: 0.5in;">This paper seeks to disrupt the dominant narrative of victimhood associated with the single mother family status. There are many barriers and difficulties associated with this status such as economic insecurity and political and social stigma. However, there are also many rewards and possibilities that make this family status desirable and rich with possibilities. Single mother families challenge the dominant paradigm of heteronormativity found within the notion of traditional nuclear family households. Drawing on critical feminist and queer theoretical perspectives and qualitative research from my doctoral studies, I will discuss how participants created a new narrative for themselves and their children. In particular, I focus on single mothers engaged in critical pedagogy and curriculum and community activism to seek connections with others who also viewed their families from a strengths perspective. “Single mothers by choice” establishes itself in its own right as a formidable alternative to dominant notions of the “family”.</p>
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ELIAS, JUANITA. "Women workers and labour standards: the problem of ‘human rights’." Review of International Studies 33, no. 1 (January 2007): 45–57. http://dx.doi.org/10.1017/s0260210507007292.
Повний текст джерелаАнотація:
The International Labour Organisation’s Declaration of Fundamental Principles and Rights at Work of 1998 formalised an approach to global labour issues known as the Core Labour Standards (CLS). The CLS have privileged a specific set of labour standards as possessing the kinds of universalistic qualities associated with ideas of ‘human rights’; the abolition of forced and child labour, equality of opportunity, and trade union rights. But what does this ‘human rights’ approach mean from the point of view of those women workers who dominate employment in some of the most globalised, and insecure, industries in the world? In this article, I make the case for critical feminist engagement with the gender-blind, and neoliberal-compatible, approach to economic rights as set out in the CLS. Not least, this article raises wider concerns about the insufficiency of approaches to economic rights that are designed to work within the (gendered) structures of a neoliberal economic development paradigm. It is suggested that the CLS have endorsed a voluntarist approach to labour standards that views the promotion and regulation of human rights by global corporations as unproblematic. The article challenges this perspective, drawing upon the work of number of feminist scholars working in the area of women’s employment and corporate codes of conduct. These feminist writings have specifically avoided the language of human rights; thus questions need to be asked concerning the possibilities and the limitations that the CLS opens up for women’s human rights activism.
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Mańko, Rafał. "Critical Legal Theory in Central and Eastern Europe: In Search of Method." Acta Universitatis Lodziensis. Folia Iuridica 89 (December 31, 2019): 5–14. http://dx.doi.org/10.18778/0208-6069.89.01.
Повний текст джерелаАнотація:
Critical legal theory emerged in the United States in the 1970s, at a time when Central and Eastern Europe belonged to the Soviet bloc and was subject to the system of actually existing socialism. Therefore, the arrival of critical jurisprudence into the region was delayed. In Poland, the first texts on critical and postmodern legal theory began to appear at the end of the 1990s and the beginning of the 2000s. Lech Morawski’s monograph, characteristically entitled What Legal Scholarship Has to Gain from Postmodernism?, published in 2001, officially inaugurated a broader interest in postmodern legal theory. Adam Sulikowski has been the main representative of critical legal theory in Poland, developing a postmodern theory of constitutionalism. Other sub-fields of postmodern and critical legal theory, gradually developing in Central European jurisprudence, include such areas as law and literature, law and ideology, law and neocolonial theory, as well as feminist jurisprudence. There is a noticeably growing influence of critical sociology and critical discourse analysis which seem to be a promising paradigm for invigorating critical legal theory from an empirical perspective. The concept of “the political”, in the sense used by Chantal Mouffe, has been evoked to propose a “political theory of law” conceived as an analysis of the juridical phenomenon through the lens of the political. Recently, it has found its concrete applications in the political theory of judicial decision-making.
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Hidayah, Nur. "How Reformist Islamic Theology Influences Muslim Women’s Movement: The Case of Liberal-Progressive Muslims in Indonesia." Journal of Asian Social Science Research 2, no. 1 (August 6, 2020): 53–72. http://dx.doi.org/10.15575/jassr.v2i1.15.
Повний текст джерелаАнотація:
Reformist Muslim ideology has been perceived to liberate Muslim women from the shackles of patriarchal religious and cultural norms. This article analyzes the extent to which contemporary reformist Islamic theology influences Muslim women’s movement in the light of Muslim debates on women and gender issues. In doing so, it focuses on the case of Islamic reform by Indonesian liberal-progressive Muslims since the late New Order and its influence on the Muslim women’s movement in the country. This article argues that Islamic reform promoted by contemporary liberal-progressive Muslims has given a significant contribution to the development of Muslim women’s movement. It has laid the ground for an Islamic paradigm shift on the discourse on Islam and gender. The opening of the gate of ijtihad and respect for modernity espoused by reformist Muslims have provided tools for radical change in Islamic discourse on gender while still ground such change on an Islamic basis. It has empowered Muslim women to claim for the rights in religious knowledge production and build a critical mass of Muslim women who take an active part in the struggle for gender and social justice. However, the development of Muslim women’s movement has been far more vibrant through its engagement with the dynamic of its surrounding socio-political circumstances and though critical dialogue with broader currents of feminist thoughts. Such complex genealogies have enabled Muslim women’s movement to claim its own identity as indigenous Islamic feminism that poses multiple critiques to any unjust systems that deprive Muslim women of their rights.
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Huỳnh, Victoria, Kristen Storms, Jordyn Saito, Professor X, and Aneil Rallin. "Mobilizing BIPOC Student Power against Liberalism at Soka University of America: A Collection of Voices." Radical Teacher 121 (December 9, 2021): 31–41. http://dx.doi.org/10.5195/rt.2021.899.
Повний текст джерелаАнотація:
We write as a collective of BIPOC undergraduate activist students/organizers and contingent/tenured professors dedicated to Black, Third World, and Indigenous liberation through a feminist analysis at Soka University of America (SUA). We focus our critique on liberalism as a dominant political paradigm that has solidified the reign of empire and it’s necropolitical grips on our communities within and without SUA, our SLAC. We highlight through a brief chronology of the epistemic and physical struggles against hegemonic power exercised by our university the ways in which liberalism acts as counterrevolutionary ideology and offer critical reflections/interventions on our struggles against white supremacy at our SLAC, as well as on how our university administration utilizes “liberalism” as a technology of imperialism. We come together to resist empire from where we stand. We believe in the pedagogical possibilities of resistance.
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Pillay, Ansurie, Martha Khosa, Bridget Campbell, Nicholus Nyika, and Ayub Sheik. "African female university students' experiences of online education at home during the COVID-19 pandemic." Journal of Education, no. 84 (November 25, 2021): 1–17. http://dx.doi.org/10.17159/2520-9868/i84a02.
Повний текст джерелаАнотація:
The purpose of the study on which this paper is based was to explore how self-identified female African university students understand the influence of their home environments on their experiences of online education. The study took place during the COVID-19 pandemic when universities in South Africa and elsewhere introduced online teaching and learning. Using a qualitative approach to a single case study design within a critical feminist paradigm, we carried out an inductive thematic analysis of the data from seven in-depth, open-ended questionnaires and metaphors. We found that home environments play an important role in the education of female African students, particularly in a context characterised by gender inequalities exacerbated by inequities in material resources. However, a sense of agency, displayed by some participants, indicated their determination to rise above the many forms of marginalisation and discrimination they experienced.
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Rajasakran, Thanaseelen, Santhidran Sinnappan, Thinavan Periyayya, and Sridevi Balakrishnan. "Muslim male segmentation: the male gaze and girl power in Malaysian vampire movies." Journal of Islamic Marketing 8, no. 1 (March 6, 2017): 95–106. http://dx.doi.org/10.1108/jima-01-2015-0007.
Повний текст джерелаАнотація:
Purpose The purpose of this paper is to propose and develop a distinct perspective from the consumer culture theory in the context of Muslim consumers, marketing and the feminist theory. Design/methodology/approach This paper is based on a critical review of the literature for insights into the consumer culture theory in the context of Muslim consumers, Islamic marketing paradigm and the feminist theory. Findings The study suggests that scholars in the area of marketing may consider drawing on the theory of Islamic consumer culture, film and feminist theory. This theory can be used as a platform to understand the Muslim mind and the related cultural traits to create greater engagement and interest in Malaysian horror genres among local and international audience. The Malaysian local horror genres currently have an interesting blend of Islam, local culture and gender biases addressing the universal concept of good against the evil forces, and this has the potential of offering new experiences to especially international audiences. Research limitations/implications This study is purely theory-based and is aimed at knowledge development in this field of Islamic consumer culture. It also invites academics to engage in scholarly activities toward theory building in this area. Practical implications The study provides directions for areas of possible future research in Islamic marketing, consumer culture and film studies. Social implications This study intends to broaden the research efforts in Islamic consumer culture marketing in terms of innovative ways to serve this growing Muslim market. Originality/value This study contributes to the discipline by providing new perspectives in Islamic consumer culture inquiry in the context of film studies.
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KhosraviNik, Majid, and Eleonora Esposito. "Online hate, digital discourse and critique: Exploring digitally-mediated discursive practices of gender-based hostility." Lodz Papers in Pragmatics 14, no. 1 (June 26, 2018): 45–68. http://dx.doi.org/10.1515/lpp-2018-0003.
Повний текст джерелаАнотація:
AbstractThe communicative affordances of the participatory web have opened up new and multifarious channels for the proliferation of hate. In particular, women navigating the cybersphere seem to be the target of a disproportionate amount of hostility. This paper explores the contexts, approaches and conceptual synergies around research on online misogyny within the new communicative paradigm of social media communication (KhosraviNik 2017a: 582). The paper builds on the core principle that online misogyny is demonstrably and inherently a discourse; therefore, the field is envisaged at the intersection of digital media scholarship, discourse theorization and critical feminist explications. As an ever-burgeoning phenomenon, online hate has been approached from a range of disciplinary perspectives but has only been partially mapped at the interface of meaning making contents/processes and new mediation technologies. The paper aims to advance the state of the art by investigating online hate in general, and misogyny in particular, from the vantage point of Social Media Critical Discourse Studies (SM-CDS); an emerging model of theorization and operationalization of research combining tenets from Critical Discourse Studies with scholarship in digital media and technology research (KhosraviNik 2014, 2017a, 2018). Our SM-CDS approach to online misogyny demarcates itself from insinuation whereby the phenomenon is reduced to digital communicative affordancesper seand argues in favor of a double critical contextualization of research findings at both digital participatory as well as social and cultural levels.
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Dworkin, Shari L., and Gary Barker. "Gender-Transformative Approaches to Engaging Men in Reducing Gender-Based Violence: A Response to Brush & Miller’s “Trouble in Paradigm”." Violence Against Women 25, no. 14 (October 22, 2019): 1657–71. http://dx.doi.org/10.1177/1077801219872555.
Повний текст джерелаАнотація:
Brush and Miller’s paper is critical of gender-transformative interventions and they believe that the paradigm is in trouble. In this response, we examine the body of evidence and the conceptual frames that undergird gender-transformative interventions, along with the emergence of these interventions and their efficacy. We argue here that it is reductionist to state either (a) that gender-transformative programs do not work, or (b) that gender-transformative programs only rely on social norms theory. We reveal how these claims omit important developments emerging from research on homophobia, feminist thought, and intersectionality that have made their way into gender-transformative interventions in several countries. We show that the implementation of gender-transformative interventions is far from uniform and we examine how changing power relations, relationships, communities, and masculinities, as well as other structures and practices that negatively influence health and well-being are integrated into this large body of work. We highlight how gender-transformative interventions show solid promise on balance, as measured in several evaluation studies in several settings, when implemented well and sustained. Overall then, gender-transformative interventions represent a tremendous advance over the previous “risk group-focused,” single-topic approaches with men that have been implemented in public and global health interventions.
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Hansson, Karin. "Konst som deltagande metodologi." Tidskrift för genusvetenskap 34, no. 1 (June 13, 2022): 25–47. http://dx.doi.org/10.55870/tgv.v34i1.3400.
Повний текст джерелаАнотація:
While Art is often defined in opposition to Science, artistic research is often legitimaced by a positivistic classical scientific paradigm. For example the artist as scientist was highlighted in 2012 year’s Documenta – one of the most important exhibitions of contemporary art. In contrast to this position, I intend to show the fruitfulness in positioning art in a feminist, qualitative-oriented research tradition. An important point here is the definition of an artistic methodology, where art is a reflective process and where artistic work is both means and goal. This includes the use of artistic practices to break the own pre-understanding of a phenomenon. It is the personal motive that determines what is relevant, while this perspective is exposed to critical scrutiny. Based on this, I discuss how art can be described as a participatory methodology, and use a research project in urban planning and information and communication technology as an example. Here, the art project functioned as a creative and critical room that created a greater understanding of the significance of discursive practices and the importance of reviewing the information that is the foundation of how we formulate the research problems. The most significant conclusion is that artistic research in this sense may well be, and probably should be, an important part of a scientific research and is a prerequisite for scientific development.