Astrid delves into Melanie Klein's 1956 lecture titled "A Study of Envy and Gratitude," in which the psychoanalyst explicitly addresses the relationship between the two emotions. She explores the ...dichotomy between envy and gratitude, and contends that Klein uncannily foreshadows contemporary discussions of the relationship between envy and feminism.
The feminist goal of challenging inequality requires distinctive methods such as combining social action with research and using participatory approaches. These methods strengthen scientific ...standards of good evidence and open debate, but they conflict with elitism and careerism in academia and hence are rarely used. Nonhierarchical structures must be created.
Women's studies in english departments in germany have developed in a special and, when seen from an Anglo-American perspective, rather peculiar way. The irregularity, which seems to have been ...overlooked up to now, is caused by institutional and ideological conditions characteristic of German universities.
Traces the evolution of the grassroots-level US women's movement. Difficulties in unearthing information on informal activities, including demonstrations & consciousness raising, are explained. The ...author notes her participation in several feminist organizations & her coediting of a collection of documents addressing the movement, 1965-1977. Relating of pivotal women's liberation events includes the context, composition, & publication of "Sex and Caste," the activities of antiwar organizations, early women's groups, & national conferences. Black women's stances on issues such as day care & equal rights are cited, & recollections are offered of the seminal voices & formation of the National Black Feminist Organization & the Sisterhood of Black Single Mothers. Attention is given to the structure, composition, & activities of Mothers Alone Working (MAW). Gaps in communication & beliefs between black women's organizations & white feminist groups are considered. M. C. Leary
Este artículo ofrece un esbozo de la crítica sobre la narrativa de Zayas que indica una tendencia a negar o disminuir su mensaje proto-feminista. Esta preferencia de alejarse de temas feministas en ...la obra de Zayas corresponde a una mayor apreciación del arte de Zayas como ejemplar del barroco. Tomando esta tendencia como punto de partida, estudiamos cómo los personajes maliciosos de Zayas funcionan dentro de los tropos del barroco y sostienen una postura feminista. Dicho de otro modo, se pretende describir cómo los códigos contradictorios del barroco, que parecen neutralizar la crítica a la hegemonía patriarcal, una vez descifrados, atestiguan un proto-feminismo de carácter subversivo. Para sustentar esta tesis, nos concentramos en una de las contradicciones "anti-feministas" más comentadas de la prosa de Zayas: los personajes femeninos de moralidad precaria que pretenden advertir a las mujeres de la maldad varonil. Analizamos cómo Zayas manipula varias técnicas narrativas, como la repetición, el trompe-l'œil y la alegoría política, para comunicar su pensamiento sociopolítico de manera implícita pero fácilmente reconocible por lectores contemporáneos. Concluimos que Zayas logra ser feminista a la vez que maestra del arte barroco y que su programa en pro de la mujer no es un elemento que disminuye su talento artístico, sino algo que enriquece su obra.
Klassen discusses the question of feminism's analytical concept of agency, gender equality, and celebratory embodiment present in the books of Dyan Elliott, R. Marie Griffith, Saba Mahmood, Carolyn ...Moxley Rouse, and Mary Keller. Among other things, she states that the books take a variety of approaches to the need for persistent attention to the assumptions within the categories. Despite shortcomings, she recommends reading the books comparatively to exemplify the theoretical and methodological benefits, not to mention the sheer wealth of fascinating content inherent in exploring the nexus of women and religion.
This response seeks to pick up on the key questions and concerns raised by Nancy C. M. Hartsock and Karen Houle in their critiques of The Spectacle of Violence. I mold my response around two emotions ...that are never far from the question of violence: fear and hope. Is it fear of ambiguity that stops us from delicately blending the experiential with the discursive, the nodal with the circular, the corporeal with the epistemic, or the oppressive with the constitutive? If so, we can only hope that the power of such ambivalence lies in its ability to unsettle these treasured lines of force.
An attempt to define feminism is made. The differences between the public conception of feminism and the original meaning of the word and movement are described.
Fuchs questions why feminist biblical criticism seems to depend on the support of male scholars, and helps people face the fact that despite all post-feminist claims to the contrary, the university, ...theological schools and the media are all still under elite white Western male control She shows how feminist work is still often thoroughly diluted, trivialized, and misrepresented.
