Статті в журналах з теми "Feminin position"
Щоб переглянути інші типи публікацій з цієї теми, перейдіть за посиланням: Feminin position.
Оформте джерело за APA, MLA, Chicago, Harvard та іншими стилями
Ознайомтеся з топ-50 статей у журналах для дослідження на тему "Feminin position".
Біля кожної праці в переліку літератури доступна кнопка «Додати до бібліографії». Скористайтеся нею – і ми автоматично оформимо бібліографічне посилання на обрану працю в потрібному вам стилі цитування: APA, MLA, «Гарвард», «Чикаго», «Ванкувер» тощо.
Також ви можете завантажити повний текст наукової публікації у форматі «.pdf» та прочитати онлайн анотацію до роботи, якщо відповідні параметри наявні в метаданих.
Переглядайте статті в журналах для різних дисциплін та оформлюйте правильно вашу бібліографію.
1
Priyatna, Aquarini, Mega Subekti, and Indriyani Rachman. "EKOFEMINISME DAN GERAKAN PEREMPUAN DI BANDUNG." Patanjala : Jurnal Penelitian Sejarah dan Budaya 9, no. 3 (November 27, 2017): 439. http://dx.doi.org/10.30959/patanjala.v9i3.5.
Анотація:
AbstrakDengan menggunakan perspektif ekofeminisme, tulisan ini bertujuan untuk menggambarkan kegiatan dan aktivisme gerakan perempuan di Bandung yang fokus pada persoalan lingkungan. Subjek penelitian adalah tiga perempuan yang terlibat aktif dalam komunitas lokal di Bandung dalam kapasitasnya sebagai ibu rumah tangga. Penelitian ini menggunakan metode kualitatif yang menghasilkan data deskriptif dari hasil wawancara dan observasi langsung. Hasilnya didapatkan bahwa alih-alih menempatkan tiga perempuan itu sebagai objek, kapasitasnya sebagai ibu rumah tangga memicu mereka untuk berperan sebagai subjek yang sadar lingkungan. Ketiganya menunjukkan bahwa pengalaman domestik/feminin sebagai ibu dan istri membuat mereka bergerak untuk mengatasi dan memperbaiki lingkungan yang ada di sekitar mereka. Meskipun acapkali dianggap sebagai sesuatu yang sederhana dan bersifat lokal, kegiatan dan aktivisme yang mereka lakukan bersama komunitasnya dapat dikategorikan sebagai sebuah gerakan ekofeminisme. Tidak saja karena posisi dan status mereka sebagai ibu rumah tangga akan tetapi juga karena kegiatan dan aktivisme itu mampu berdampak pada kelestarian lingkungan.AbstractBy using ecofeminism perspective, this paper aims to describe the activity and activism of women's movement in Bandung that focuses on environmental issues. The subjects of this research are three women who pioneered environmental movements in urban communities in Bandung in their capacity as housewives. This research uses qualitative methods that produce descriptive data from interviews and direct observation. The results of research reveals that despite positioning themselves as objects, their status as housewives and their domestic/feminine roles have enabled them to act as environmentally conscious subjects. Though often regarded as simple and local, their activities and activism can be categorized as an eco-feminist movement. Not only because of their position and their status as housewives but also because of the activities and activism have obviously a direct positive impact on environmental sustainability and improvement, particularly in the area where they live.
2
Nugraha, Dipa, and Suyitno Suyitno. "REPRESENTATION OF ISLAMIC FEMINISM IN ABIDAH EL KHALIEQY’S NOVELS." LITERA 18, no. 3 (November 26, 2019): 465–84. http://dx.doi.org/10.21831/ltr.v18i3.27012.
Анотація:
The Indonesian literary tradition during the reform period was marked by the rise of female writers who raised the issue of feminism. Within the framework of locality and contextuality, the feminism movement echoed by female writers comes in diverse expressions. This study aims to describe the reference figures and issues of Islamic feminism that are represented in novels by Abidah El Khalieqy. This research uses a feminist literary criticism approach. The data sources of the research are three novels by Abidah El Khalieqiy, namely Perempuan Berkalung Sorban, Geni Jora, and Mataraisa. The technique used to gather feminist voices in the three novels is a close reading. The analysis was conducted using a descriptive qualitative method. The results of the study are as follows. First, Islamic feminist figures who were referred to by the feminism movement were Fatima Mernisi and Riffat Hassan. Fatima Mernisi is known as a misogonic hadith critic, while Riffat Hassan uses the hermeneutic principle in the interpretation of the Quran. Second, the issues of feminism represented are: the lives of women in the pesantren tradition, the position of women in the family, the view of normal sexual relations and relationships, and the interpretation of the hadiths and verses of the Qur'an relating to women. Islamic feminism voiced by Abidah El Khalieqy brings its own color compared to the Western feminism movement which refers to the concept of ecriture feminine. Keywords: Islamic Feminism, ecriture feminine, Indonesian literary history, politics of difference, intersectionality REPRESENTASI FEMINISME ISLAM DALAM NOVEL-NOVEL KARYA ABIDAH EL KHALIEQY AbstrakTradisi sastra Indonesia masa reformasi ditandai maraknya penulis perempuan yang mengangkat permasalahan feminisme. Dalam bingkai lokalitas dan kontekstualitas, gerakan feminisme yang digaungkan para penulis perempuan hadir dalam ekspresi yang beragam. Penelitian ini bertujuan mendeskripsikan tokoh rujukan dan persoalan feminisme Islam yang direpresentasikan dalam novel-novel karya Abidah El Khalieqy. Penelitian ini menggunakan pendekatan kritik sastra feminis. Sumber data penelitian adalah tiga novel karya Abidah El Khalieqiy, yaitu Perempuan Berkalung Sorban, Geni Jora, dan Mataraisa. Teknik yang dipakai untuk mengumpulkan suara-suara feminisme di dalam ketiga novel adalah pembacaan cermat (close reading). Analisis dilakukan dengan metode deskriptif kualitatif. Hasil penelitian sebagai berikut. Pertama, tokoh feminis Islam yang menjadi rujukan gerakan feminisme adalah Fatima Mernisi dan Riffat Hassan. Fatima Mernisi dikenal dengan kritik hadist misogonis, sedangkan Riffat Hassan dengan prinsip hermeneutika dalam tafsir Alquran. Kedua, persoalan feminisme yang direpresentasikan adalah: kehidupan perempuan dalam tradisi pesantren, kedudukan perempuan dalam keluarga, pandangan terhadap relasi dan hubungan seksual yang normal, dan tafsir terhadap hadist dan ayat Al-quran berkaitan dengan perempuan. Feminisme Islam yang disuarakan Abidah El Khalieqy membawa warna tersendiri dibandingkan dengan gerakan feminisme Barat yang merujuk pada konsep ecriture feminine. Kata kunci: feminisme Islam, ecriture feminine, sejarah sastra Indonesia, politik perbedaan, interseksionalitas.
3
Ekelund, Robin. "Young Feminist Men Finding their Way." Culture Unbound 12, no. 3 (February 2, 2021): 506–26. http://dx.doi.org/10.3384/cu.v12i3.3241.
Анотація:
Men and feminism is a contentious topic. In theoretical discussions as well as in previous studies, men and feminism have been described as an oxymoron, that being a man and a feminist is a border land position and that it entails experiences of so-called gender vertigo or gender limbo. Still, there are men who identify themselves as feminists and engage in feminist settings, parties and organizations. In this article, I aim to explore how masculinity is constructed and shaped within feminism. The article is based on qualitative interviews with nine young feminist men in Sweden. Using Sara Ahmed’s queer phenomenology and the concepts of disorientation and reorientation, I analyse how the interviewees experience themselves as men and feminists and how they navigate within their feminist settings. The analysis illustrates that in contrast to previous research, the interviewees articulate an assuredness in their position as men and feminists. However, being a man and a feminist is still a somewhat disorienting position that promotes reflexive journeys through which the interviewees seek to elaborate a sensitive, perceptive and “softer” masculinity. Feminism can be seen as a way of doing masculinity, and the ways in which the interviewees (re)orient themselves in their feminist settings can be understood as processes of masculinity construction. These reorientations position the interviewees in the background of their feminist settings, where they carry out what I call political housekeeping and men-feminism. From this position, they also adopt a perspective of a theoretical as well as temporal distance and articulate themselves as actors in the history of feminism. Thus, the article highlights that feminist men can seek out a masculinity that is positioned in the background yet still experience themselves as subjects in the feminist struggle.
4
Funk, Nanette. "Contra Fraser on Feminism and Neoliberalism." Hypatia 28, no. 1 (2013): 179–96. http://dx.doi.org/10.1111/j.1527-2001.2011.01259.x.
Анотація:
This article is a critical examination of Nancy Fraser's contrast of early second‐wave feminism and contemporary global feminism in “Feminism, Capitalism and the Cunning of History,” (Fraser 2009). Fraser contrasts emancipatory early second‐wave feminism, strongly critical of capitalism, with feminism in the age of neoliberalism as being in a “dangerous liaison” with neoliberalism. I argue that Fraser's historical account of 1970s mainstream second‐wave feminism is inaccurate, that it was not generally anti‐capitalist, critical of the welfare system, or challenging the priority of paid labor. I claim Fraser mistakenly takes a minority feminist position as mainstream. I further argue that Fraser's account of feminism today echoes arguments from James Petras and Henry Veltmeyer (2001) to Hester Eisenstein (2009), but such arguments ignore contemporary feminist minority positions. I challenge Fraser's arguments that feminism legitimates neoliberalism to women, that women's NGOs are simply service‐providers enabling the state to withdraw services, and that criticisms of microcredit lending programs can be generalized into criticisms of women's feminism and women's NGOs today. I argue that these claims are vast over‐generalizations and ignore countertrends. I give empirical evidence to support my objections by considering women's activities in post‐communist European countries, which Fraser discusses.
5
Nugraha, Dipa, and Suyitno Suyitno. "Pendekatan Sastra Bandingan Feminis Atas Variasi Gubah Ulang Agni Pariksha Sita dalam Tiga Sajak Indonesia." ATAVISME 23, no. 1 (June 30, 2020): 62–74. http://dx.doi.org/10.24257/atavisme.v23i1.628.62-74.
Анотація:
Babak Agni Pariksha (percobaan api atas Sita) di dalam kisah Ramayana telah menginspirasi banyak sastrawan Indonesia di dalam menghasilkan karya-karya sastra. Selama ini kajian mengenai karya yang terinspirasi oleh Agni Pariksha sudah banyak dilakukan, tetapi belum ada yang menggunakan pendekatan sastra bandingan feminis. Di samping itu, masih terdapat keraguan mengenai keterlibatan laki-laki di dalam feminisme dan/atau kritik terhadap sistem patriarki. Penelitian ini menggunakan pendekatan sastra bandingan feminis terhadap tiga sajak: Asmaradana karya Subagio Sastrowardoyo, Sita Sihir karya Sapardi Djoko Damono, dan Sepucuk Surat Sita Sebelum Labuh Pati karya Soni Farid Maulana. Pembacaan cermat dan analisis isi dilakukan atas ketiga sajak untuk menyibak makna laten bernuansa feminisme sembari dibandingkan dengan kisah asli Ramayana. Penelitian ini menghasilkan temuan bahwa ketiga sajak mengkritik representasi ideal dari konstruksi relasi gender heteroseksual di dalam sistem patriarki yang terbangun dari kisah Ramayana. Temuan ini memberikan bukti bahwa laki-laki pun dapat mengajukan kritik terhadap sistem patriarki dari posisi mereka sebagai laki-laki dan sekaligus mengartikulasikan pandangan mereka yang koheren dengan gerakan feminisme[A Comparative Feminist Approach on the Variety of Re-writing Sitas Agni Pariksha in Three Indonesian Poems] Agni Pariksha (Sitas Fire Ordeal) in Ramayana has inspired many Indonesian writers. Previous studies on the writings inspired by Agni Pariksha in Indonesian literature have never used feminist comparative literature approach. Moreover, there have been doubts on the involvement of men in feminism and/or in criticizing patriarchy. This study used feminist comparative literature approach on three Indonesian poems: Asmaradana by Subagio Sastrowardoyo, Sita Sihir by Sapardi Djoko Damono, and Sepucuk Surat Sita Sebelum Labuh Pati by Soni Farid Maulana. These poems were close read and analyzed using content analysis to reveal their potential profeminism messages whilst also compared to the story of Ramayana. This study found that the three poems criticize the ideal representation of heterosexual gender relation construction in the patriarchal system based on the story of Ramayana. The findings suggest that men are able to give criticism towards the patriarchal system from their subject position as men while at the same time also articulate their pro-feminism stance.Keywords: Agni Pariksha; feminist comparative literature; existentialist feminism; subject question;subject in situation
6
Penkala, Ana Paula, and Isadora Ebersol. "O cinema feminino como um retrato de si: o enquadramento feminino em 'Retrato de uma jovem em chamas'." Revista PHILIA | Filosofia, Literatura & Arte 2, no. 2 (November 10, 2020): 2–36. http://dx.doi.org/10.22456/2596-0911.104018.
Анотація:
Retrato de uma jovem em chamas, filme de Céline Sciamma, propõe a discussão sobre o “olhar feminino”, tanto na pintura quanto no cinema. O artigo parte da perspectiva dos Estudos Feministas e busca correlações entre o filme e o cânone da literatura, da pintura e do cinema e o sistema patriarcal que lhes dá suporte. Observa como esse cânone instrumentaliza um culto à passividade feminina e sua inscrição enquanto objeto na História, estetizando “a mulher morta” como índice dessa representação. Parte da hipótese de que a imagem da mulher pode ser aprofundada pela narrativa de autoria feminina enquanto lugar de resistência política. Busca posicionar-se contra o apagamento das experiências lésbicas, ao torná-las visíveis e construir sentido sobre elas.Palavras-chave: Olhar Feminino. Cinema. Pintura. Cânone. Experiência Lésbica. AbstractPortrait of a lady on fire, film by Céline Sciamma, proposes a discussion on the “female gaze”, both in painting and in cinema. The article is based on the Feminist Studies perspective and seeks correlations between film and the canon of literature, painting, and cinema, and the patriarchal system that supports them. It observes how this canon instrumentalizes a cult of female passivity and its inscription as an object in history, aestheticizing “the dead woman” as an index of this representation. It is based on the hypothesis that the image of women can be deepened by the female authorship narrative as a site of political resistance. It seeks to position itself against the erasure of lesbian experiences, by making them visible and building meaning upon them.Keywords: Female Gaze. Cinema. Painting. Canon. Lesbian Experience.
7
Byrne, Jean. "Why I Am Not a Buddhist Feminist: A Critical Examination of ‘Buddhist Feminism’." Feminist Theology 21, no. 2 (December 17, 2012): 180–94. http://dx.doi.org/10.1177/0966735012464149.
Анотація:
Feminist Buddhology is a burgeoning area of study, with many scholar-practitioners examining the interaction between Buddhism and feminist theory. Here I examine the contributions made by Buddhist Feminists and argue that, in general, Feminist Buddhology runs the serious risk of being ‘apologist’. I contrast the discrimination against women evident in Buddhist traditions with the claims of Buddhist Feminists that ‘Buddhism is feminism’ and ‘feminism is Buddhism’. In order to do so I provide a brief history or the position of women in Buddhism, an overview of Feminist Buddhology and lastly the beginnings of an alternate perspective from which we may interweave Buddhism and feminism, without an underlying apologist perspective.
8
Kirkpatrick, Jennet. "Introduction: Selling Out? Solidarity and Choice in the American Feminist Movement." Perspectives on Politics 8, no. 1 (March 2010): 241–45. http://dx.doi.org/10.1017/s1537592709992829.
Анотація:
This symposium examines an emergent orientation within the American feminist movement called “choice feminism.” Choice feminists are primarily concerned with increasing the number of choices open to women and with decreasing judgments about the choices that individual women make. Choice feminists are best known for their argument that a woman who leaves the remunerated labor market to care for her children is a feminist in good standing; she makes a feminist decision. While media coverage of choice feminism has been extensive, political scientists have been comparatively quiet. In this symposium, four political scientists analyze and evaluate choice feminism, revealing their disagreement about the validity of the choice feminist position and about the meaning of choice feminism for movement politics, political judgment, and liberal political theory.
9
Ilmonen, Kaisa. "Identity politics revisited: On Audre Lorde, intersectionality, and mobilizing writing styles." European Journal of Women's Studies 26, no. 1 (April 8, 2017): 7–22. http://dx.doi.org/10.1177/1350506817702410.
Анотація:
‘Intersectionality’ has taken on a complex position in the field of feminist scholarship over the last decade. Debate on the concept has swung back and forth, from buzzword to harsh critique. Amid these discussions, many feminist scholars have thought about Audre Lorde and the role of her writings in the debates over intersectionality. Lorde’s radical literary feminism has often been seen both as reflecting a politics of identity, on the one hand, and as shifting and situational, on the other. Intersectionality has also been claimed either to be recycling the ideas of identity politics or to be forging new ways to grasp decentered identity positions and power structures. This article aims to tell a story about the roots of intersectionality through – and alongside – the legacy of Lorde’s feminism, by revisiting certain identity-political ideas. The radical nature of Lorde’s thinking is in many ways connected to politicized writing styles and rebellious literary forms. The main focus in this article is therefore extended to cover the role and implications of radical writing styles for intersectionality. The article argues that the oeuvre of telling the story of intersectionality through Lorde’s feminism opens up a new perspective on the genealogy of intersectionality.
10
Cuzovic-Severn, Marina. "The Geopolitics of Emilia Pardo Bazán’s La Quimera: Femme Fatale as Split Feminist Subject." Mediterranean Journal of Social Sciences 8, no. 5 (September 1, 2017): 31–40. http://dx.doi.org/10.1515/mjss-2017-0021.
Анотація:
AbstractThis paper analyzes the representation of the femme fatale in Emilia Pardo Bazán’s La Quimera (1905). Femme fatale is described by many critics as an expression of masculine anxieties and fears, caused by political crisis and growth of feminine independence in the nineteenth century. Male authors employed this figure to preserve patriarchal structure and the existent power balance between prescribed gender roles. I argue that Pardo Bazán, through imitation of male writers and manipulation of hidden meanings in La Quimera, employs this masculinist projection to express latent feminist ideas and a critique of the contemporary social position of women. In her novel, Pardo Bazán creates a feminist femme fatale and, through her geopolitically split formation (France/Latin America/Spain), criticizes Spanish patriarchy, domesticity and non-modernity. She achieves this without overtly violating masculine narrative structure or demeaning patriarchal order, as she appropriates the originally masculinist imagery of fatal woman. Nevertheless, the eventual fate of Pardo Bazán’s femme fatale—especially the elaboration of internal dialogs and her presentation not as antagonist and invasive Other but as protagonist and subject—demonstrates fundamental differences of a feminist perspective within her elaboration of this masculine fantasy. In this way, in a time and space where feminism as a movement did not yet exist or was in its formative years, Pardo Bazán immensely contributed to the development of European/Spanish feminist thought.
11
Mills, Sara. "Discourse Competence: Or How to Theorize Strong Women Speakers." Hypatia 7, no. 2 (1992): 4–17. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00882.x.
Анотація:
In feminist linguistic analysis, women's speech has often been characterized as “powerless” or as “over-polite”; this paper aims to challenge this notion and to question the eliding of a feminine speech style with femaleness. In order to move beyond a position which judges speech as masculine or feminine, which are stereotypes of behavior, I propose the term “discourse competence” to describe speech where cooperative and competitive strategies are used appropriately.
12
Zarabadi, Shiva, Carol A. Taylor, Nikki Fairchild, and Anna Rigmor Moxnes. "Feeling Medusa: Tentacular Troubling of Academic Positionality, Recognition and Respectability." Reconceptualizing Educational Research Methodology 10, no. 2-3 (December 30, 2019): 87–111. http://dx.doi.org/10.7577/rerm.3671.
Анотація:
This article explores a series of tentacular troublings inspired by Donna Haraway’s (2016) concept of String Figuring (SF). We consider these troublings as relational entanglements which produce perturbations of our gender, positioning, recognition, and respectability as feminist academics in Higher Education. We activate tentacular troublings as a refrain for contemplating differences/ings in our academic lives and as a critique of contemporary neo-liberal academia which ossifies, fixes, and freezes feminist flows. The article makes two contributions. The first is to deploy string figuring as a proposition for feminist thinking which troubles the notion of fixed positions in favour of position(ings)-plural in motion. The second is to enact string figuring as a mode of ecriture feminine (Cixous, 1976) in which connections are made, dropped, and picked up in tentacular relays and patterns of entangled encounters, thereby perturbing normative modes of writing and troubling traditional modes of knowledge making. Feeling Medusa helps us with this work. Medusa, as powerful woman, Amazon goddess and gorgon, and vilified proto-feminist whose glance turns men to stone is knotted into our perturbations and troublings; her presence informs and inspires our SF-ing.
13
G, Dr Jeyashree. "A GLIMPSE ON FEMININE WRITING." Journal of English Language and Literature 09, no. 01 (2022): 87–91. http://dx.doi.org/10.54513/joell.2022.9110.
Анотація:
The paper attempts to explore the nuances and the influence of socio cultural environment on feminine writing. The paper refers to the select literary works unearthing feminine consciousness. The paper also vividly expounds the theory of Masculine and feminine language in Indian and English literature. Women writers are placed in the peripheral position and the feminist critics like Helen Cixous attempts to deconstruct the male centric discourse by motivating women writers to write more of them. Women no more engage in subservient role and the present scenario witness a considerable rise in their status at the professional level. While perusing the history of women literature the theories on feminist writings are discussed. The language flow in women writings is gauged to affirm the power of women in the realm of language and literature amidst social and cultural pressure. Feminine language reflecting the socio cultural situation and the feminist theories that emerged to propel and motivate feminine writings are explored in the paper. Changes are ineluctable that affects the society and the writings of women mirror the culture of the contemporary society. The mind set and language behavior of the people are interrelated that have a major impact on the society. Hence the paper registers the perceptions of male critics on women literature.
14
Kathiresan, Dr B., and Dr P. Vasuki. "The Representation of Women In Sudha Murthy’S Gently Falls the Bakula." SMART MOVES JOURNAL IJELLH 7, no. 6 (June 15, 2019): 9. http://dx.doi.org/10.24113/ijellh.v7i6.8686.
Анотація:
Feminism can be defined as a conscious attempt towards revaluing women’s experience, rethinking the canons of text, revising the recognition of socio cultural, discourse and language, economic and political conditions in the society representing biological differences and their implications. Recent gyro texts express female creativity encompassing various styles, themes, genres and structures. In India, feminism is evolved as an imitation of western feminist movement foregrounding women’s education and independence. The intense awareness of the identity as a woman and theconcerns regarding feminine problems have caused psychological disorders in society.The womenwriters of today have evolved as a socio-political movement rising fundamental queries about social practices, male supremacy, power-structures,culture and social institutions which are instrumental in marginalizing women.
Sudha Murthy as a feminist opposes the customs, norms and traditions of a society which tends to place a woman in a position inferior to that of aman, socially, politically, physically and economically. She has taken up themes of rebellion against the existing social set up through her women characters. Her women are no longer weak, meek and submissive creatures, instead they realize that they have roles to play in a family and in a society like their male counterparts. The women in her novels have preferences, prejudices and raise their voices to be heard. They emphasize their individuality and emerge as new women awakened to face the challenges and lead a meaningful and dignified life, irrespective of the insensiblesocial criticism.
15
Edenheim, Sara. "No Kin: Between the Reproductive Paradigm and Ideals of Community." lambda nordica 24, no. 2-3 (February 18, 2020): 29–52. http://dx.doi.org/10.34041/ln.v24.579.
Анотація:
This article positions the sinthomosexual in relation to kinship, climate crisis, and vulnerability. By placing Lee Edelman’s version of queer in the modern family, the sinthomosexual – here presented in the form of the childfree woman – is positioned not only as against reproduction, but also against certain versions of community and kinship. The article investigate what this position is dependent on and gets subjected to in the wake of the dismantling of the welfare state and the privatisation of economies, communities and identities. This is done by a close reading of the so-called anti-social turn in relation to different feminist versions of kinship and community – from radical lesbian feminism to posthumanism. The article also gives a historical and cultural background to the position of the childfree woman.
16
Ignjatovic, Suzana, and Zeljka Buturovic. "Breastfeeding divisions in ethics and politics of feminism." Sociologija 60, no. 1 (2018): 84–95. http://dx.doi.org/10.2298/soc1801084i.
Анотація:
The paper focuses on the ongoing ?breastfeeding wars? in public discourse and feminist approaches to ongoing debates in this area. Feminist disputes over breastfeeding are found in every ?wave? of the feminist movement, including the dominant contemporary political discourse of ?gender mainstreaming?. For one, feminist divisions over breastfeeding are influenced by ideological and theoretical differences in feminism (Marxist, radical, libertarian and other positions), sometimes resulting in their convergence with other ideologies (for example, conservatism). However, a recurrent point of division is also whether breastfeeding has an empowering or alienating effect on women. For one group of scholars, breastfeeding is a liberating practice, while the other camp is criticizing breastfeeding promotion as a form of oppression. This underscores the point that issues concerning woman?s body, especially reproductive rights and sexuality, are the most critical source of ambivalence within the modern feminism. This has been evident in feminist positions on new reproductive technologies, parenthood, and finally breastfeeding, making them some of the most controversial subjects of feminist debates.
17
van der Westhuizen, Christi. "(Un)sung Heroines." Matatu 50, no. 2 (February 13, 2020): 258–79. http://dx.doi.org/10.1163/18757421-05002004.
Анотація:
Abstract In the South African War (1899–1902), Boer women emerged as more heroic than their men folk. When Boer leaders succumbed to a truce, much discursive work ensued to domesticate Boer women anew in the face of their recalcitrance in accepting a peace deal with the British. But attempts to re-feminise Boer women and elevate Boer men to their ‘rightful’ position as patriarchs faltered in the topsy-turvy after the war. The figure of the volksmoeder, or mother of the nation, provided a nodal category that combined feminine care for the family and the volk, or fledgling Afrikaner nation, but the heroic narrative was increasingly displaced by the symbol of self-sacrificial, silent and passive motherhood, thereby obscuring women’s political activism. Today, a re-remembering of volksmoeder heroism, combined with feminist politics based on the democratic-era Constitution, opens up possibilities of Afrikaners breaking out of their white exclusivism to join the nascent democratic South African nation.
18
Braun, Marianne. "VROUWEN EN VREDE, MANNEN EN OORLOG?" De Moderne Tijd 2, no. 2 (January 1, 2018): 98–114. http://dx.doi.org/10.5117/dmt2018.2.001.brau.
Анотація:
WOMEN AND PEACE, MEN AND WAR? Dutch radical feminist Wilhelmina Drucker’s take on feminism during the Great War This article explores the connection between feminism and the fight for peace during the First World War. Although the Netherlands were officially neutral, the horrors of the battlefield, the position of women and the measures that needed to be taken were at the centre of a fierce political debate. I focus in particular on the special contribution to the Peace Movement by secularist feminist and leading figure of the nineteenth- and early-twentieth-century feminist movement Wilhelmina Drucker (1847-1925). Her criticism of the war spared neither men nor women and comprised three dimensions: an antimilitarist dimension, a legal democratic one, and an ultra-radical combination of feminism and Neo-Malthusianism.
19
Vrugt, Anneke, and Mara Luyerink. "THE CONTRIBUTION OF BODILY POSTURE TO GENDER STEREOTYPICAL IMPRESSIONS." Social Behavior and Personality: an international journal 28, no. 1 (January 1, 2000): 91–103. http://dx.doi.org/10.2224/sbp.2000.28.1.91.
Анотація:
The present study investigated the way in which the bodily posture, viz, the sitting position, of men and women contributes to gender stereotypical impressions. We expected that men would more often adopt a “wide” sitting position (legs apart and arms away from the trunk), while women would more often adopt a “closed” sitting position (upper legs against each other and arms against the trunk) and that these sitting positions would generally be seen as masculine or feminine. In the first study the sitting positions of men and women traveling on the Amsterdam Metro (underground railway) were observed. The results showed that men more often sat in a wide position, while women more often displayed a closed sitting position. In the second study, photos of men and women sitting in a wide or a closed position were judged. The results showed that a wide sitting position was considered more masculine and a closed position more feminine. We expected also that (in)consistency between gender and sitting position would have an impact on the impression gained of the stimulus person. The results lend support to this expectation.
20
WILCOX, CLYDE. "The Causes and Consequences of Feminist Consciousness among Western European Women." Comparative Political Studies 23, no. 4 (January 1991): 519–45. http://dx.doi.org/10.1177/0010414091023004005.
Анотація:
Using data from the 1983 Euro-Barometer survey, this article examines the extent, determinants, and consequences of feminist consciousness among Western European women. The results indicate a surprising degree of feminist consciousness in Western Europe, with more than a third of women classified as feminists. The extent of feminism varies across countries, with nearly half of women in France and Italy but only a quarter of women in Britain classified as feminists. Age, education, religiosity, and ideology are the strongest predictors of feminism, although there is meaningful cross-national variation in the determinants of feminism. Finally, feminist consciousness is associated with more liberal positions on most political issues, particularly those that involve sympathy for the disadvantaged, and with the willingness to consider supporting a leftist party.
21
Lafrance, Michelle N., and Britta Wigginton. "Doing critical feminist research: A Feminism & Psychology reader." Feminism & Psychology 29, no. 4 (August 26, 2019): 534–52. http://dx.doi.org/10.1177/0959353519863075.
Анотація:
As we approach Feminism & Psychology’s 30th anniversary, we reflect on and explore what makes the journal distinctive – its emphasis on critical feminist psychology. In this article and the accompanying Virtual Special Issue, we outline five methodological considerations that we believe are at the heart of critical feminist scholarship: 1) the politics of asking questions; 2) attention to language/discourse; 3) reflexivity; 4) representation and intersectionality; and 5) mobilizing research for social change. We then draw across a set of 15 articles published in the archives of Feminism & Psychology that showcase one or more of these key features and demonstrate the ‘doing’ of critical feminist psychology. These articles are housed on the journal’s website, as is an additional paper developed for students or those in a position of learning, which explores central ideas and debates that have culminated in critical feminist psychology.
22
Tripathi Sharma, Dr Shreeja. "Towards a ‘Vedic Feminine Renaissance’." SMART MOVES JOURNAL IJELLH 8, no. 11 (November 28, 2020): 216–26. http://dx.doi.org/10.24113/ijellh.v8i11.10872.
Анотація:
The sense of justice and equity towards women is considered among the best indicators that reflect the socio-cultural development of a civilisation. The position and status of women, as reflected in literature naturally serves as a test to gauge the sensibilities and cultivation of each associated age. It is matter of general agreement that the feminine ideals of womanhood during the early Vedic age remain exalted and exemplary. The Vedic narratives elevate the ephemeral spirit of womanhood, which progressively lost its sheen in successive stages.
While the contemporary feminine polemics consistently unravel unhackneyed theories, generic in nature, we are lacking in such an orientation which targets specifics of local, regional and traditional culture. Feminists in India are no exception, and have largely adopted the theories of Feminism emanating from the discourse of the West. The Indian Vedic repository contains instances which testify the epitome of womanhood at its best. However, the Indian ethos of feminism imbedded firmly in the Vedic roots remain largely inaccessible in the contemporary feministic theory. The need for adapting ‘global feminism’ to the ‘classical Indian taste’ remains an unobserved concern.
This paper explores the possibilities inherent in the study of classical mythic literature and their potential for stimulating ‘local theories’ of feminism in India through a study of selected feminine ideals present in the early Vedic narratives. Can study of ancient Vedic literature inspire a reawakening in Indian feminism, just as the study of classical Greek literature did for the West during Renaissance in Europe - is a question, this paper seeks to address.
23
Nyhagen, Line. "The lived religion approach in the sociology of religion and its implications for secular feminist analyses of religion." Social Compass 64, no. 4 (October 6, 2017): 495–511. http://dx.doi.org/10.1177/0037768617727482.
Анотація:
The sociological ‘lived religion’ approach focuses on the experiences of religious individuals in everyday life, whilst also considering the institutional aspects of religion that they may engage with. It emphasizes that individuals do not simply ‘copy’ institutional religious prescriptions; instead, it posits that people have an active and reflexive role in shaping, negotiating and changing their own beliefs and practices. This article examines the implications of the ‘lived religion’ approach for secular feminist analyses of religion in Western contexts. It starts out by proposing three different secular feminist positions on religion: a hard, a mixed hard and soft, and a soft position. The article then examines the views on women and religion forwarded by some high-profile feminist organisations in Europe, and how these relate to the three proposed secular feminist positions on religion. Finally, the article assesses which secular feminist position is most compatible with a ‘lived religion’ approach.
24
Bernick, Susan E. "The Logic of the Development of Feminism; or, Is MacKinnon to Feminism as Parmenides Is to Greek Philosophy?" Hypatia 7, no. 1 (1992): 1–15. http://dx.doi.org/10.1111/j.1527-2001.1992.tb00694.x.
Анотація:
Catharine MacKinnon's investigation of the role of sexuality in the subordination of women is a logical culmination of radical feminist thought. If this is correct, the position of her work relative to radical feminism is analogous to the place Parmenides's work occupied in ancient Greek philosophy. Critics of MacKinnon's work have missed their target completely and must engage her work in a different way if feminist theory is to progress past its current stalemated malaise.
25
Zakiyah, Ulfah. "Posisi Pemikiran Feminis Faqihuddin Dalam Peta Studi Islam Kontemporer." International Journal of Pegon : Islam Nusantara civilization 4, no. 02 (December 18, 2020): 115–38. http://dx.doi.org/10.51925/inc.v4i02.33.
Анотація:
أبستراك
ڤينيليتييان إيني فوكوس ميڠكاجي ڤوسيسي ڤيميكيران فيمينيس فقـيه الدّين عبد القدير دالام ديياليكتيكا ڤيميكيران إسلام كونتيمڤورير دي إيندونيسييا, فقـيه الدّين عبد القديرأدالاه سالاه ساتو داري سيكييان جملاه چينديكيياوان مسليم إيندونيسييا ياڠ ميمفوكوسكان ديري ڤادا إيسو-إيسو كيأديلان ڬيندير, سوسوك فقـيه الدّين مولإي راماي ديكينال كيتيكا إييا بيرهاسيل مينچيتوسكان ميتودي قراعه مبادله سيباڬاي سوواتو ميتودي ڤينديكاتان دالام مينافسير تيكس-تيكس إسلام ياڠ تيركيسان بيياس ڬيندير. كارينا كيسيرييوسانّۑا دالام إيسو-إيسو ڬيندير, ماكا فقـيه الدّين سيريڠ دي سيبوت سيباڬاي فيمينيس, ليبيه تيڤاتۑا سيباڬاي فيمينيس مسليم. سيچارا أوموم, ڤيميكيران فيمينيس داڤات ديباڬي مينجادي أيمڤات, يإيتو فيمينيس ليبيرال, فيمينيس سوسيياليس, فيمينيس راديكال, دان فيمينيس ڤوست-موديرنيس. سيتيلاه ديتيليتي, ڤيميكيران فقـيه الدّين عبد القدير داڤات ديڤوسيسيكان سيباڬاي فيمينيس مسليم ياڠ بيرچوراك ڤوست-موديرنيس. ڤينيليتييان إيني تيرماسوك جينيس ڤينيليتييان كوواليتاتيف, ديڠان ميڠڬوناكان ريسيت كيڤوستكأن (ليبراري ريسيأرچه. ميتود ڤيڠومڤولان داتا ياڠ ديڬوناكان أدالاه ميتودي دوكومينتاسي, يإيتو ديڠان مينچاري دان ميڠومڤولكان بيبيراڤا ليتيراتور ياڠ بيركإيتان ديڠان تيما ياڠ ديتيليتي.
Abstrak
Penelitian ini fokus mengkaji posisi pemikiran feminis Faqihuddin Abdul Kodir dalam dialektika pemikiran Islam kontemporer di Indonesia. Faqihuddin Abdul Kodir adalah salah satu dari sekian jumlah cendikiawan Muslim Indonesia yang memfokuskan diri pada isu-isu keadilan gender. Sosok Faqihuddin mulai ramai dikenal ketika ia berhasil mencetuskan metode Qira’ah Mubadalah sebagai suatu metode pendekatan dalam menafsir teks-teks Islam yang terkesan bias gender. Karena keseriusannya dalam isu-isu gender, maka Faqihuddin sering disebut sebagai feminis, lebih tepatnya sebagai feminis Muslim. Secara umum, pemikiran feminis dapat dibagi menjadi empat, yaitu feminis liberal, feminis sosialis, feminis radikal, dan feminis post-modernis. Setelah diteliti, pemikiran Faqihuddin Abdul Kodir dapat diposisikan sebagai feminis muslim yang bercorak post-modernis. Penelitian ini termasuk jenis penelitian kualitatif, dengan menggunakan riset kepustakaan (library research). Metode pengumpulan data yang digunakan adalah metode dokumentasi, yaitu dengan mencari dan mengumpulkan beberapa literatur yang berkaitan dengan tema yang diteliti.
Abstract
This study focuses on examining the position of Faqihuddin Abdul Kodir's feminist thought in the dialectic of contemporary Islamic thought in Indonesia. Faqihuddin Abdul Kodir is one of a number of Indonesian Muslim scholars who focus on gender justice issues. The figure of Faqihuddin became popular when he succeeded in initiating the Qira'ah Mubadalah method as an approach to interpreting Islamic texts that seemed gender biased. Because of his seriousness in gender issues, Faqihuddin is often referred to as a feminist, more precisely a Muslim feminist. In general, feminist thought can be divided into four, namely liberal feminists, socialist feminists, radical feminists, and post-modernist feminists. After researching, Faqihuddin Abdul Kodir's thoughts can be positioned as a Muslim feminist with a post-modernist style. This research is a qualitative research, using library research. The data collection method used is the documentation method, namely by finding and collecting some literature related to the theme under study.
26
Burmistrov, Sergei L. "Review of the book: Sokthan Yeng Buddhist Feminism: Transforming Anger against Patriarchy. London: Palgrave Macmillan, 2020, xii + 152 pp. ISBN 978-3-030-51162-3." Письменные памятники Востока 18, no. 4 (December 29, 2021): 130–35. http://dx.doi.org/10.17816/wmo83940.
Анотація:
The importance of feminist ideology for modern culture and society is well known. There are also quite a few studies devoted to the role of the religious-philosophical systems of the East in the culture of the modern West. However, as far as we know, no one has yet studied the possible significance of the cultures of the East for feminist ideology. The ideology of feminism, in order to reinforce its positions, attracts, among other things, the Buddhist teaching, rethinking it so that it becomes a means of achieving the political goals of the feminist movement from an independent phenomenon of world culture. The book under review clearly shows how the concepts of anger and oppression developed in feminism, through the prism of which Buddhism is viewed, make it just one of the elements of feminist ideology.
27
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.
Анотація:
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.
28
McFadden, Margaret. "Anna Doyle Wheeler (1785–1848): Philosopher, Socialist, Feminist∗." Hypatia 4, no. 1 (1989): 91–101. http://dx.doi.org/10.1111/j.1527-2001.1989.tb00869.x.
Анотація:
This essay examines the life and work of early socialist thinker Anna Doyle Wheeler, who, with the Owenite theorist William Thompson, was author of The Appeal of One Half the Human Race, Women, Against the Pretentions of the Other Half, Men … (1825). In analyzing her thought, I employ a typological model for the development of a feminist consciousness proposed by Michèle Riot-Sarcey and Eleni Varikas (1986). These authors posit three types of a feminist “pariah” consciousness: 1) exceptional woman feminism 2) subversive feminism, and 3) collective feminism. Within this framework Anna Wheeler falls between positions one and two; she was an exceptional or token woman who nevertheless advocated subversive feminist doctrines of radical change, including calls for collective female action (in which she nonetheless did not participate). The essay ends with a discussion of Wheeler's relationship to William Thompson as example of woman's traditional access to philosophy, that is, through a male mentor.
29
Dubinina, K. "FEMINISM IN THE BRITISH LITERATURE OF THE END OF XIX-th – BEGINNING OF XX-th CENTURIES; ITS MANIFESTATION FEATURES IN UKRAINIAN LITERATURE (comparative analysis based on the examples from Virginia Wolf and Lesya Ukrayinka works)." Current issues of linguistics and translation studies, no. 19 (October 30, 2020): 66–72. http://dx.doi.org/10.31891/2415-7929-2019-19-14.
Анотація:
The article goes through the problem of British and Ukrainian feminism nature in the literature of the end of XIX-th – beginning of XX-th centuries basing on comparative, historical, cultural, philosophic and biographical research methods; determining the phenomenon’s peculiarities within both cultural paradigms. It is determined and proven that the feminism as a phenomenon is a principle which determines society’s spiritual development, the epoch maturity and allows one to see historical traditions as well as mentality of nations and countries. So for the most distinct problem’s outline and its peculiarities definition we have analyzed works by Virginia Wolf as a bright representative of the feminist literature and works by Lesya Ukrayinka as one of the most progressive writers of her time. It is determined and proven that features and peculiarities of feminism in British and Ukrainian literatures of the end of XIX-th – beginning of XX-th centuries are: they both were developing under the influence of similar social and cultural tendencies which proves common spiritual space, nations’ and cultures’ dialogue; nature of British and Ukrainian feminism differs in the historical conditions under which the phenomenon appeared (in the UK a woman was traditionally limited in her rights, her behavior was strictly dictated by the social tradition, her fate was foreseen by the unequal laws, whereas in Ukraine a woman had a right for education, was eligible to receive inheritance, she lived in a more flexible mental and cultural surrounding); feminism and its ideas in British and Ukrainian literatures are quite different in their manifestation rate, its position aggression (in British literature the problem is strictly outlined, dissatisfaction is expressed, feminism postulates and propaganda are present; though in Ukrainian literature there isn’t any special accentuation on the problem, rather a strong woman depiction is obvious); to describe British literature of the end of XIX-th – beginning of XX-th centuries it is appropriate to use the strongest definition – Feminist movement, with its manifests and strong presence in literature, whereas in Ukrainian literature having a quite strong position of a woman in society being outlined it’s more appropriate to use determinations like feminist ideas, feminist philosophy.
30
Thompson, Laura. "“I can be your Tinder nightmare”: Harassment and misogyny in the online sexual marketplace." Feminism & Psychology 28, no. 1 (February 2018): 69–89. http://dx.doi.org/10.1177/0959353517720226.
Анотація:
On Instagram, the accounts Bye Felipe and Tinder Nightmares feature screen-grabbed messages of sexist abuse and harassment women have received from men on dating apps. This paper presents a discursive analysis of 526 posts from these Instagrams. Utilising a psychosocial and feminist poststructuralist perspective, it examines how harassing messages reproduce certain gendered discourses and (hetero)sexual scripts, and analyses how harassers attempt to position themselves and the feminine subject in interaction. The analysis presents two themes, termed the “not hot enough” discourse and the “missing discourse of consent”, which are unpacked to reveal a patriarchal logic in which a woman's constructed “worth” in the online sexual marketplace resides in her beauty and sexual propriety. Occurring in response to women's exercise of choice and to (real or imagined) sexual rejection, it is argued these are disciplinary discourses that attempt to (re)position women and femininity as sexually subordinate to masculinity and men. This paper makes a novel contribution to a growing body of feminist work on online harassment and misogyny. It also considers the implications for feminist theorising on the link between postfeminism and contemporary forms of sexism, and ends with some reflections on strategies of feminist resistance.
31
Stojanovic, Dragana. "The interrelations of feminist, postfeminist, psychoanalytic and theoretical psychoanalytic positions: Dialogues and tensions." Zbornik Matice srpske za drustvene nauke, no. 154 (2016): 91–101. http://dx.doi.org/10.2298/zmsdn1654091s.
Анотація:
The fields of feminism/postfeminism and psychoanalysis/theoretical psychoanalysis share common focal points oriented toward the questions around the gendered subjectivity and the mechanisms which subject the subject and his/her body to the socially accepted/prefered gender standards. Speaking about that, feminism and psychoanalysis, as theoretical strategies, enter into mutual interrelation of both dialogue and tension. Working with some of the basic hypotheses of those disciplines, this paper aims to show the potential of analytical-comparative approach to feminist and psycho?analytic theoretical strategies, accentuating at the same time the importance of their dialogue as the means of better understanding of the femaleness and gender in general in the actual context of living.
32
Dieleman, Susan. "Revisiting Rorty: Contributions to a Pragmatist Feminism." Hypatia 25, no. 4 (2010): 891–908. http://dx.doi.org/10.1111/j.1527-2001.2010.01133.x.
Анотація:
In this paper, I contribute to the ongoing investigation of the similarities and dissimilarities between feminism and pragmatism—a project explored more than fifteen years ago in the Hypatia special issue on Feminism and Pragmatism (1993)—by looking at the value of Richard Rorty's work for feminist theorists and activists. In this paper, I defend Rorty against three central feminist criticisms: 1) that Rorty's defense of liberal irony relies upon a problematic delineation between public and private, 2) that Rorty's endorsement of reform over revolution is too conservative to be of use for feminism, and 3) that the role of the ironist in social progress is not useful for, nor does it accurately reflect the history of, the feminist movement. I argue that these criticisms can be mitigated by being located within the broader context of Rorty's philosophical and political commitments, which we are now in a better position to understand and thus revisit. More specifically, I contend that bringing together Rorty's private discourse of redescription with his public discourse of justification provides for feminists new methods for animating social progress. I conclude by offering examples of how adopting a Rortyan perspective would be well-suited to achieving further feminist aims.
33
Rodrigues-Moura, Sebastião, Rafael Cordeiro-Rodrigues, Alexandre Guimarães Rodrigues, and Licurgo Peixoto de Brito. "Participação, inserção e expressividades de lideranças científicas assumidas por mulheres na produção da ciência e tecnologia." História da Ciência e Ensino: construindo interfaces 18 (October 5, 2018): 152. http://dx.doi.org/10.23925/2178-2911.2018v18i1p152-165.
Анотація:
ResumoApresentamos nesta pesquisa, um debate sobre a realidade e as possibilidades da participação das mulheres em lideranças científicas, destacando sua inserção em um espaço que sempre teve predominância masculina nas diversas atribuições, mas que ao longo da história, algumas mulheres conseguiram posicionar suas expressividades e puderam representar a ciência e tecnologia em muitas atribuições. Diante dessa proposta, analisamos ao longo da história a realidade e as possibilidades de participação e inserção de expressividades femininas em diversos papéis e funções desempenhados em carreiras científicas, tecnológicas e sociais. Usamos como ferramenta metodológica, a abordagem qualitativa embasada em elementos da análise textual discursiva frente à lógica do materialismo dialético. Essa demanda culminou em dois eixos de análise, nos quais pudemos identificar a realidade e a possibilidade da participação feminina na produção científica, bem como elencamos vinte e cinco personalidades que trouxeram suas expressividades em carreiras da ciência e tecnologia. Os resultados discutidos neste estudo representam a qualidade de um material capaz de propiciar e fazer alusão da relevância social de personalidades femininas ocupando papéis na produção da ciência e tecnologia mundial.Palavras-chave: Ciência e tecnologia; Expressividades femininas; Mulheres da Ciência.AbstractWe present in this research, a debate on the reality and the possibilities of the participation of women in scientific leaders, highlighting their insertion in a space that has always had male dominance in the various assignments, but that along the history, some women have managed to position their expressiveness and have been able to represent science and technology in many assignments. Faced with this proposal, we analyze throughout history the reality and the possibilities of participation and insertion of feminine expressiveities in various roles and functions performed in scientific, technological and social careers. We use it as a methodological tool, the qualitative approach based on elements of textual analysis discursive in front of the logic of dialectical materialism. This demand culminated in two axes of analysis, in which we were able to identify the reality and the possibility of female participation in scientific production, as well as we ten personalities who brought their expressiveness into science careers and technology. The results discussed in this study represent the quality of a material capable of providing and alluding to the social relevance of female personalities occupying roles in the production of world science and technology.Keywords: Science and technology; Feminine expressiveness; Women in Science.
34
Deutscher, Penelope. "When Feminism Is “High” and Ignorance Is “Low”: Harriet Taylor Mill on the Progress of the Species." Hypatia 21, no. 3 (2006): 136–50. http://dx.doi.org/10.1111/j.1527-2001.2006.tb01117.x.
Анотація:
This essay considers the important role attributed to education in the writings of nineteenth-century feminist Harriet Taylor Mill. Taylor Mill connected ignorance to inequality between the sexes. She called up the specter of regression into lowness and ignorance when she associated feminism with progress. As she stressed the importance of education, she constructed an‘other’ to feminism, variously associated with lowness, poverty, and the primitive. She made a case for the advantages of civilization (education, enfranchisement, equality) to be opened up to women. Yet Taylor Mill's position that the ignorant poor, like all humans, should be in a position of so-called “perfect equality” drifted intermittently into the view that the elevation of women to perfect equality would refine and elevate the lower classes.
35
Bloor, Kate. "‘Feminist Analysis of Science and the Implications for Higher Education’." Sociological Research Online 5, no. 1 (May 2000): 45–54. http://dx.doi.org/10.5153/sro.453.
Анотація:
Feminism(s) as practice(s) in the world of the women's movements have frequently either rejected science and scientific approaches or utilised scientific evidence in support of arguments, positions and campaigns. This has happened with some degree of contradiction. Problems of how feminist theory deals with questions about the nature and role of science and scientific techniques and information still remain. The debates that are taking place are complex, and have rarely been utilised or applied in the situation of how higher education might utilise them. This paper attempts to examine current philosophical and feminist ideas about the nature of science, to assess if it is possible to theorise about the possibility of a feminist science. Equally problematic is the application of these ideas to the context of higher education, and providing more women or feminist orientated educational practice. This paper draws links between theory about science, and issues in relation to the higher education curriculum. It argues the case that although this theorising may appear difficult to apply, there are several ways by which it may be used to guide thinking about how education courses may be structured in order to allow students to learn in ways that may not be as limited as previously. These debates are new, ongoing, and yet not fully explored and so this paper provides a position from where this might be explored, and therefore demonstrates some areas for further exploration.
36
Burton, Laura J., Heidi Grappendorf, and Angela Henderson. "Perceptions of Gender in Athletic Administration: Utilizing Role Congruity to Examine (Potential) Prejudice Against Women." Journal of Sport Management 25, no. 1 (January 2011): 36–45. http://dx.doi.org/10.1123/jsm.25.1.36.
Анотація:
Based on the tenets of role congruity theory, the current study examined the unequal representation of men and women in athletic administration positions. A total of 158 female and 118 male (n = 276) athletic administrators evaluated a male or female candidate for an athletic director, compliance director, or life skills director position within athletics. Participants indicated no significant differences in masculine ratings of male or female candidates and significant differences in feminine ratings for female candidates in the life skills position. Male and female candidates were perceived as similar in potential and likely success in all positions. Finally, the female candidate was evaluated as significantly less likely to be offered the athletic director position when compared with the male candidate.
37
Baksh-Soodeen, Rawwida. "Issues of Difference in Contemporary Caribbean Feminism." Feminist Review 59, no. 1 (June 1998): 74–85. http://dx.doi.org/10.1080/014177898339460.
Анотація:
This paper interrogates Caribbean feminist theory and activism in relation to the Euro-American experience and to challenges emerging from the Third World discourse. The author argues from the standpoint position that second wave Caribbean feminism has been largely Afro-centric and simultaneously interlocked with processes of independence and national identity struggles. She suggests that there is a need for the movement to reflect the experiences of women of other ethnic groups in the region. In this regard, in Trinidad and Tobago the Indo-Caribbean voice has been emerging and broadening the feminist base. In more recent years also the divisions between feminist and non-feminist groups are subsiding, strengthening the ultimate capacity of this movement for change in the region.
38
Spasic, Ivana. "Feminism and the sociology of everyday life." Filozofija i drustvo, no. 22-23 (2003): 151–69. http://dx.doi.org/10.2298/fid0323151s.
Анотація:
This paper examines the influences of feminist thought on sociological theory and research, refracted through the conceptualization of the sphere of everyday life. It is argued that there are important theoretical affinities between feminism and the sociology of everyday life, as it has developed since mid-20th century. Main feminist contributions to sociological study of everyday life are identified at two levels: substantive (the study of formerly neglected social phenomena, particularly the private sphere), and epistemological (the questioning of positivistic ideals of objective and neutral social science). The position of the feminist theorist Dorothy Smith is selected for a more detailed critical discussion. In the concluding part of the paper some controversial points in the feminist concept of the sociology of everyday life are indicated.
39
Patarroyo-Fonseca, Monica. "Feminism in a Female Teacher’s Discourse in an EFL Classroom." HOW 28, no. 2 (July 17, 2021): 159–78. http://dx.doi.org/10.19183/how.28.2.619.
Анотація:
This research article on feminism gives an account of the interaction between a female teacher and her students at a public university in Tunja, Colombia. The study aims to evidence features of feminism within an English as a foreign language classroom by analyzing the transcriptions of the teacher’s discourse using the Feminist Poststructuralist Discourse Analysis. As a result of the study, it can be stated that feminism is not determined by gender, but rather, it is an individual choice that is socially constructed and transmitted through power relationships. Findings suggest that being female or male does not guarantee having a definite position towards feminism; instead, it is mostly demarcated by the specific situations and circumstances that each individual experiences within a society.
40
Nicholas, Lucy. "Remembering Simone de Beauvoir’s ‘ethics of ambiguity’ to challenge contemporary divides: feminism beyond both sex and gender." Feminist Theory 22, no. 2 (February 7, 2021): 226–47. http://dx.doi.org/10.1177/1464700120988641.
Анотація:
This article returns to Simone de Beauvoir’s philosophical oeuvre in order to offer a way of thinking beyond contemporary feminist divisions created by ‘gender critical’ or trans-exclusionary feminists. The ‘gender critical’ feminist position returns to sex essentialism to argue for ‘abolishing’ gender, while opponents often appeal to proliferated gender self-identities. I argue that neither goes far enough and that they both circumscribe utopian visions for a world beyond both sex and gender. I chart how Beauvoir’s ontological, ethical and political positions can be used to overcome the material/cultural, sex/gender bind that the contemporary divide perpetuates. I outline Beauvoir’s ‘ambiguous’ non-foundational ontology that attends to both the cultural origins, and material effects, of both sex and gender, and to the extent that humyns are fundamentally social. After outlining Beauvoir’s definition of freedom as purposive action, I then outline how the existence of the humyn-made and intersubjectively-upheld ‘situations’ of both sex and gender delimit this, urging feminists to return to the lost question of eradicating both. I use the utopian impulse in Beauvoir to argue that an ethics of reciprocity is an alternative mode of understanding the self and others. Beauvoir also calls for a political strategy that I call a ‘utopian realism’ that I apply to the contemporary divide. A way forward that is attentive to the concerns of both positions is the pragmatic use of identity politics that is nonetheless mindful of identity’s limits, alongside Beauvoir’s proto-intersectional vision of solidarity politics based not on identity but on a position of alterity and shared political strategy. Ultimately, I use this to argue that feminism would do better to unite around a shared commitment to challenging alterity, rather than further contributing to it.
41
Brekhov, Gleb S. "Women and Anarchism: The Anarcha-Feminism Movement in Europe and the United States." RUDN Journal of Political Science 24, no. 1 (February 25, 2022): 90–106. http://dx.doi.org/10.22363/2313-1438-2022-24-1-90-106.
Анотація:
As an ideology, anarchism has many currents formed through its symbiosis with various socio-political philosophies, including feminism. In the modern world, due to the growing support for feminism in Western countries, the study of anarcha-feminism as one of the most active anarchist movements seems to be useful for understanding the socio-political situation in Europe and the United States. The article examines the position of women in the anarchism ideology upon the development of the anarcha-feminist movement from the 19th century to the present day. Based on the works of the classics of anarcha-feminism (E. Goldman, W. De Claire) and modern research (D. Koval, M. Rachmaninova), the author conducted a comparative retrospective analysis of the relationship between anarchism and feminism within a single socio-political trend. The study revealed that despite the ideological similarity of anarchism and feminism in matters of equality and attitude to power, in classical anarchism women were assigned a rather insignificant, and even deprived, role. The fusion of feminism and anarchism, which came as a response to the unfair position of women in society, led to a change in the status of women in the understanding of anarchists, and also gave impetus to the development of modern anarcha-feminism (La Rivolta!, Eskalera Karakola, Wemoons Army, Radical cheerleading) including more and more men in the movement.
42
Skeggs, Beverley. "The Dirty History of Feminism and Sociology: Or the War of Conceptual Attrition." Sociological Review 56, no. 4 (November 2008): 670–90. http://dx.doi.org/10.1111/j.1467-954x.2008.00810.x.
Анотація:
In the telling of the inscription of feminism into sociology, both space and time intervene. Institutionally some departments appear to be at the vanguard of feminist thought, others, as if feminism never happened. These uneven manifestations tell a story about people, place, power and struggle. Even feminism itself operates on different temporalities: while many feminists now ‘forget’ to address ‘woman’ as an object of their research, using instead debates from feminist theory about gender, life itself or relations, others continuing to generate important information on where women are and what they do. The gap between these two positions of object/no object is vast. Yet the perception of objects/subjects and their recognition through citation is central to the achievement of feminism within academia and this is where the struggle continues, as this paper shows. By showing how feminism has impacted upon sociology in a variety of ways: institutionally, theoretically, methodologically, politically, practically, it unearths how many different struggles on many different fronts continue. Rather than accepting the defeat or dilution of feminism this paper shows how feminism has inscribed some of the darkest and deepest recesses of sociology. But also how this is an achievement reliant upon repetition and attrition.
43
Nwanna, Clifford. "Dialectics of African Feminism A Study of the Women's Group in Awka (the Land of Blacksmiths)." Matatu 40, no. 1 (December 1, 2012): 275–83. http://dx.doi.org/10.1163/18757421-040001019.
Анотація:
There appears to be a lack of interest from researchers on African art, on feminist related issues. Their researches are devoted to other aspects of African art. This situation has created a gap in both African art and African gender studies. The present essay interrogates the socio-economic and political position of women in Africa from a feminist theoretical viewpoint. Here, the formation and the activities of the women group in Awka was used as a case study, to foreground the fact that feminism is not alien to Africa; rather it has existed in Africa since the ancient times. The women group stands out as true African patriots and protagonists of the African feminist struggle.
44
Raymond, Claire. "Can there be a feminist aesthetic?" Comunicação e Sociedade 32 (December 29, 2017): 45–57. http://dx.doi.org/10.17231/comsoc.32(2017).2750.
Анотація:
Can there be a feminist aesthetic?” analyzes the difficulty of finding an ontological position from which to write about photography created by women. It interrogates the discomfort of inhabiting, socially, and in art and literature, the position of the embodied feminine, and seeks through aesthetic analysis to mine this discomfort. The essay argues that despite the social and intellectual discomfort of articulating a space of the feminine, in that this space is always already coded as oppressed, there is a value in interpreting photography created by women through the lens of feminist resistance. The article concedes that defining the word woman is always a risk, in that the term reflects manifold and contradictory embodied experiences. And yet, within this avowed risk emerges the only space of possible resistance to oppression, the opportunity to create a rearrangement of the visible so that the category of the oppressed woman, however phantasmatic, is re-envisioned as sovereign. However, each act of re-envisioning woman must be culturally specific. Hence, the essay concludes with an interpretation of Ethiopian photographer Aida Muluneh’s series of images Dinkinesh (or, “you are beautiful”), evoking the remains of an Ethiopian hominid that were long considered to be the oldest of human ancestors. Muluneh reclaims this distant ancestor as Ethiopian, dressing her in an extravagant red gown, using photography to re-envision Dinkinesh’s fall into history, granting this ancestor the power to haunt modernity.
45
Nabilata, Lub Lyna. "Hermeneutika Feminis: Kritik Atas Kesetaraan Fatima Mernissi." Al-Adabiya: Jurnal Kebudayaan dan Keagamaan 13, no. 02 (December 28, 2018): 201–22. http://dx.doi.org/10.37680/adabiya.v13i02.23.
Анотація:
Cultural optics will always appear in every debate about feminism, as well as certain interpretive tendencies (read: pre-text) also involved (enveloped) and even come into play in them. Therefore, the emergence of different views even somewhat "biased" is considered normal. People in discussing feminism will not be able to position themselves really objectively without pretension, but can only maintain a distance from prejudices or “biases” that can unwittingly emerge. In Muslim feminist thought, they are still trapped in a crisis of interpretation and counter interpretation. This crisis arises because the methods or strategies used by opponents and supporters of gender equality in building and legitimizing each of their views are basically the same, namely by explaining certain parts of the text of the Qur’an or hadith that are appropriate and support their interests and views. The parts of the text are then considered as asl the most correct and original principles, which in turn tend to be interpreted unilaterally in accordance with their ideological interests and positions and at the same time eliminate unwanted meanings because they are contrary to their ideological interests. This eclectic reading model is caused by the inability to challenge the existing paradigm of reading the text, which does not consider the historical context, dialogical and communicative aspects of the text with its context, and its descriptive dimensions. In this article intending to criticize the interpretation of Fatima Mernissi, Mernissi seems to still have a subjective bias in assessing some of the problems of feminist interpretation regarding equality of men and women, and not occupying the core of the problem in the actual portion. As a result, this argument shows that Mernissi is still narrow in using her feminist approach, because the core feminist approach is actually sensitive to injustice and avoiding “bias” that can occur not only in gender issues, but can also occur in other areas related to sara (read: skin color, tribe, caste and others).
46
Siddiqui, Saima. "Where Are The Women? A Contemporary Feminist IR Critique Of Security In World Politics." Pakistan Journal of Gender Studies 7, no. 1 (June 8, 2013): 29–41. http://dx.doi.org/10.46568/pjgs.v7i1.271.
Анотація:
The international relations (IR) discourse has been a subject of feminist critique for over two decades. One of the key concerns for this assessment is marginalisation women and gender perspectives in security studies. Many feminists have argued that world politics remain a masculine domain where fewer women are visible at the decision making positions. The association of masculinity and security has allowed feminist scholars to identify possible impediments for this inadequacy. This article explores the “gendered” nature of international relations from a contemporary feminist perspective by means of critiquing the realist theory in international relations. For this purpose, the article is going to examine hegemonic masculinity and how it links with theoretical ideology and practice of realism to socially construct the dominant masculine and weak feminine gender hierarchies in world politics.
47
Bohan, Janis S. "Regarding Gender: Essentialism, Constructionism, and Feminist Psychology." Psychology of Women Quarterly 17, no. 1 (March 1993): 5–21. http://dx.doi.org/10.1111/j.1471-6402.1993.tb00673.x.
Анотація:
This article attempts to clarify two alternative understandings of gender—the essentialist and the constructionist—and to discuss the implications of each for feminist psychology. Essentialist construals of gender, represented by recent “cultural feminist” positions, are critiqued for the theoretical, empirical, and political concerns they raise. A constructionist position is offered as ameliorative, and lingering questions raised by this analysis are discussed.
48
Bennett, Susan. "Feminist (Theatre) Historiography / Canadian (Feminist) Theatre: A Reading of some Practices and Theories." Theatre Research in Canada 13, no. 1 (January 1992): 144–51. http://dx.doi.org/10.3138/tric.13.1.144.
Анотація:
Through this position paper the author seeks to provide a focus for extended discussion of some of the key issues arising from feminist approaches to theatre research. She indicates some of the insights made possible by feminist theoretical analyses of theatre historiography as well as some of the implications of the various positions inscribed in articles on Canadian feminist theatre historiography over the past ten years. The author hopes to facilitate more discussion of the wide variety of feminist challenges to and transformation of the theory and practice of theatre research and theatre historiography.
49
Kodir, Faqihuddin Abdul. "Reading a Feminist Response on “The Book of Knowledge” based on Gadamer’s Philosophical Hermeneutics." DINIKA : Academic Journal of Islamic Studies 2, no. 2 (August 31, 2017): 167. http://dx.doi.org/10.22515/dinika.v2i2.92.
Анотація:
The position of woman and knowledge in Islamic perspective has been an interesting issue in Islamic studies. One of the female Muslim scholars who focus her studies on feminism is Sa’diyya Shaikh. By exploring Gadamer’s philosophical hermeneutics, this paper is aimed at explaining the basic concepts of the philosophical hermeneutics of Sa’diyya Shaikh’s “Knowledge, Women, and Gender in the Hadith: a Feminist Interpretation” published in 2014. The work is focused on the interpretation responding to the selected texts of the Hadith in “The Book of Knowledge”, the collection of the prophetic traditions by Sahih al-Bukhari. It was found out that prejudice influences Shaikh’s motivation in interpreting the text. However, as there are neither merely subjective nor objective aspects in the interpretation, Shaikh positions herself in the structures of self-understanding which reveal “the truth” for her within a horizon. Indeed, Shaikh’s interpretation is dynamic. Thus, it can still be fixed and changed to invite new perspectives KeywordsFeminism, Hermeneutics, Interpretation
50
Nurmila, Nina. "The Influence of Global Muslim Feminism on Indonesian Muslim Feminist Discourse." Al-Jami'ah: Journal of Islamic Studies 49, no. 1 (June 29, 2011): 33–64. http://dx.doi.org/10.14421/ajis.2011.491.33-64.
Анотація:
Since the early 1990s, many Muslim feminist works have been translated into Indonesian. These are, for example, the works of Fatima Mernissi, Riffat Hassan, Amina Wadud, Asghar Ali Engineer, Nawal Saadawi, Asma Barlas and Ziba Mir-Hossaini. These works have been influential in raising the awareness of Indonesian Muslims concerning Islam as a religion which supports equality and justice, but whose message has been blurred by patriarchal interpretations of the Qur’an which mostly put men in the superior position over women. Influenced by Muslim feminists from other countries, there has been an increasing number of Indonesian Muslim scholars, both male and female, who have challenged the existing male biased Qur’anic interpretations on gender relations. These scholars, for instance, are Lily Zakiyah Munir, Nasaruddin Umar, Zaitunah Subhan, Musdah Mulia and Nurjannah Ismail. This paper aims to shed some light on the influence of non-Indonesian Muslim feminist works on Indonesian Muslim feminist discourse. It will also discuss some of the reactions of Indonesian Muslims to the works of Muslim feminists. While some argue for the reinterpretation of the Qur’anic verses from the perspective of gender equality, others feel irritation and anger with the contemporary Muslim feminist critique of the classical Muslim interpretations of the Qur’an, mistakenly assuming that Muslim feminists have criticized or changed the Qur’an. This feeling of anger, according to Asma Barlas, may be caused by the unconscious elevation in the minds of many Muslims of the classical fiqh and tafsir into the position of replacing the Qur’an or even putting these human works above the Qur’an. This, according to her, has unconsciously left the Qur’an “untouchable” (too sacred to be reinterpreted) for most contemporary Muslims.