Contemporary Feminism - Science topic

the "New Australian Poetry" refers to the Australian Poetry collection edited by John Tranter encompassing the poets of the '68 Movement. The title is a 

Thank you very much Michael. Two of these were not yet included in my bibliography and I suspect they will be of significant value to me.

@Michael: thanks a lot, I'll have a look at it.

I would like just to react towards one of the worries listed above. After the extensive bibliographical review you doubt, as I understood, "the "contemporary novelty" of the feminist movement when it has already been disseminated and theorised that the feminist movement is "as old as the labor and union movement". Well I think it is not very important how old the feminist movement is - it is rather important, towards which social problems/discriminations/exclusions directs its focus. As you probably know there is no one 'school' of feminist thinking and the whole development of feminist epistemology, proofs the maturity of theoretical standpoint. So feminist movement, fuelled by feminist thought, reacts towards new challenges and actually (eg in Poland) blends & act together often with other social movements (marxist, anti eviction movement defending tenants or lately KOD - committee of democracy defence). Additionally intersectional approach within feminist thought helps to built new 'sub - movements' which have major impact on social reality (another Polish example: feminist movement & organisations helping disabled people have merged in long political battle in 2017/18 to support carers - mainly mothers - of disable people). So I think the new social problems, forces old way of thinking and acting within (feminist) social movements into new way of acting and thinking. New (social and political) challenges combined with innovative methodological approaches (intersectionality) prevents feminist social movement from become a dated, old story/ies.

ah bueno perfecto entonces! no entendi bien

sumamente interesante e importante!

For the topic you can see some papers:

1. Elizabeth Evans, & Meryl Kenny. (2017). The Women’s Equality Party and the 2017 General Election. Available at: http://www.electionanalysis.uk/uk-election-analysis-2017/section-4-parties-and-the-campaign/the-womens-equality-party-and-the-2017-general-election/

2. Baxter J. (2003) Positioning gender in discourse: A feminist methodology. Basingstoke, New York: Palgrave Macmillan.

3. Braden, M. (1996) Women politicians and the media. Lexington: University Press of Kentucky.

4. Childs, S. (2004) New Labour’s women MPs: women representing women. New York: Routledge.

5. Dolan, K. (2004) Voting for women : how the public evaluates women candidates. Boulder, Colo.: Westview Press.

6. Gill, R. (2007) Gender and the Media. Cambridge, UK ; Malden, MA: Polity Press.

7. Ross, K. (2002) Women, politics, media : uneasy relations in comparative perspective. Cresskill, N.J. : Hampton Press.

8. Political handbags. The representation of women politicians, by Helena Markstedt (2007). Available at: http://www.lse.ac.uk/media-and-communications/assets/documents/research/msc-dissertations/2007/Markstedt-final.pdf

Ilavenil Meena Kandasamy is a poet, fiction writer, activist and currently one of India’s boldest and most badass young voices. Most of her works are centered on feminism and the Caste Annihilation Movement of the contemporary Indian milieu. She holds a PhD in Socio linguistics and has published two anthology of poems, “Touch” and “Ms Militancy”, and a novel “The Gypsy Goddess”. Her most recent work -“When I Hit You Or A Portrait Of The Writer As A Young Wife” is a dazzling and provocative novel of an abusive marriage.

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Pentecostals currently represent 12%, or about 107 million, of Africa’s population of nearly 890 million people. It is the second largest Christian movement in Africa, behind Roman Catholicism.

I would suggest Moretti's network plot analysis at the Stanford Literary Lab site

I work as a socio-cultural anthropologist and haven't had a focused investigation of the representation of women in physics. However, I once studied the enrollment of women in all the disciplines in the University of Nigeria -- one of the three largest here -- and it was found that women were in majority in all but the faculties of engineering and medicine. 

In my opinion I believe that No, in the moment that there is an aggression both physical and psychology there is no love, but quite the opposite.

Ghassan, I fear you are starting from an over-simplified, and essentially false premise.

You speak of watching documentaries, movies, and unspecified, I presume written, stories.  Which may be modern novels.

The fact is, the Arthurian tradition has been continually rewritten for generation after generation for over around 1200 years.  And most of the modern films and documentaries take a very simplified approach to what is a quite complex mass of medieval stories.

If there was an Arthur, he was probably a British battle leader who delayed the Saxon penetration of Britain by about 40 years.  The earliest reference to Arthur is in a 9th century list of battles he is supposed to have won.  See the link Historicity of King Arthur.

Arthur also appears in a number of early Welsh poems that may go back to the 11th century, and, from memory, 3 saints lives.  Two Welsh triads claim that Arthur had three wives, all named Guinevere, and three mistresses.  So no suggestion he was gay there.  His regular companions are Kay (Cai) and Bedivere (Bedwyr). See the Brittania link.

In the early to mid-twelfth century, Geoffrey of Monmouth wrote a History of the Kings of Britain in Latin, one third of which is devoted to Arthur.  There, again, he is a warrior king who first drives the Saxons out of Britain, and then moves on to conquer most of Europe.  Again, Kay, Bedivere, feature along with his nephew Gawain.  While fighting the Romans, news comes that his wife Guinevere, and his other nephew, Mordred, have betrayed him and claimed the throne and become lovers.  Arthur returns, and he Mordred and Gawain all die in the resulting war.  See the Geoffrey of Monmouth link.

Geoffrey was soon translated into French and soon after a French poet named Chretien de Troyes wrote a series of poems which introduced a new set of tales about the adventures of Arthur's knights.  It was Chretien who introduced Lancelot, a love affair between Lancelot and Guinevere, and the poem of Perceval and the Grail, to the tradition.  The last work was unfinished, and did not involve a grand quest by all Arthur's knights to find the Grail.  See the Chretien de Troyes link.  These were written between 1170 - 1190.

Early in the 13th century, the tradition exploded into a massive compendium now usually referred to as the Lancelot-Grail cycle.  See the What is the Lancelot-Grail? link.  In this, it is important to note that Arthur and Guinevere are already married before Lancelot is born.  (Prose Merlin)  Lancelot and Guinevere fall in love soon after Lancelot arrives at court.  And they are initially helped in their early liaisons by a knight named Galehaut.  (Prose Lancelot Pt 1)  There are hints in the text that Galehaut also loves Lancelot (the only gay element I am aware of), and he dies of grief soon after.  At the end of the cycle, after the Grail quest, you get into the more familiar elements of the tradition.  Lancelot and Guinevere are caught in together just as they are both renouncing their affair for love of Arthur.  Lancelot escapes but she is sentenced to be burnt to death.  Lancelot comes to her rescue but kills Gawain's younger brothers in the process.  Arthur is forced to go to war against Lancelot.  Mordred seizes the throne at home, and, as in Geoffrey, Arthur and Mordred both die fighting each other.  Lancelot arrives to late to help Arthur, and when he eventually dies he is buried beside Galehaut.  Guinevere goes into a nunnery.

Much of this would eventually be translated into English and condensed by Thomas Malory.  And it is Malory's version that most modern writers usually pinch ideas from.

And that's just the simple version.  There were also translations and new tales written in the 13th and 14th centuries in French, English, Welsh, German, Icelandic, Spanish, Italian, and more.

For more on some of this, you may also care to read some of my own papers on the RG site.

Thanks, will definitely read it!

Dear Ryota,

Try this one

do you mean Black feminism & intersectionality? or is this feminism with a geographic focus? 

Braidotti!

Thank you for asking !

Classics - with a range of perspectives (chronological order):

--Simone de Beauvoir.  The Second Sex (1953).

--Kate Millett.  Sexual Politics (1970).

--Nancy Chowdorow.  The Reproduction of Mothering (1978).

--Evelyn Fox Keller.  Reflections on Gender and Science (1985).

--Sandra Harding.  The Science Question in Feminism (1986).

--R. Connell.  Gender and Power (1987).

--Sandra Bem.  The Lenses of Gender (1993).

--Judith Lorber.  Paradoxes of Gender (1994).

Mohamad, can you send me a link or give me a name so I can follow up?

Hi David, You may be interested in some of the work that ActionAid has done on women's unpaid care work and time use diaries to measure and value this work. You can read our report Making Care Visible here: http://www.actionaid.org/publications/making-care-visible

Best wishes,

Ramona

Dear Shahla,

Speaking from my personal experience, the best way to analyze proverbs is to use to cognitive semantic approach and view each proverb as a metonymic reframing of a general situation (in your case gender-related inheritance rights violation) as a specific one (the situation presented in each one of the proverbs you'll be analyzing). As to situations, they are defined by: 1) their temporal frame; 2) the agents and the patients/beneficiaries involved in the activity; 3) the activity itself (state, dynamic state, process or event). In any case, you can perform deep structure analysis of each [proverb first (The case for case revisited, Fillmore 1968) and then, after you've uncovered the essence of each situation under scrutiny, you can turn your attention to the semantic component of each proverb. The question you need to ask here is, What are the means of conceptualizing a highly abstract sphere of life, such as  ideology or culture, as a specific event, activity or process. For example, in Bulgarian we have a proverb that says, He who bends his head low does not get hurt by a sword. Historically, this is a reflection of the time when Bulgaria was dominated by different invaders, but the specific situation through which this is conceptualized is one of taming violence through obedience and docility.

An important problem you need to solve, however, before you start the analysis is the criteria of excerpting your corpus. One way to do so is to look for proverbs with certain lexical items as key semantic components. Another way to compile your data is to think of a prototypical specific situation (say family relations and the obligations of women in the house) and take out all the proverbs that relate to this. Then you can short-list only those that are associated to the issue of ideology.

To illustrate this technique, I'm sending you a relevant excerpt from my PhD thesis.

Good luck in  your research,

Milena

Dear Mahelia

here is the information :

I believe the fundamental premise behind gender studies (and anything that flows from there) is recognition of the differentiated burdens and benefits placed on different genders. While one could argue who suffers greater burdens but I think men suffer in different ways from patriarchy and enjoy a different set of benefits as opposed to women/girls; and unless this fact is acknowledged I suppose problem resolution and/or transitioning towards equity is difficult (whether we choose to refer to it as gender equity/feminism/substantive equality and so on). Even in respect to the specific burdens women shoulder, integration of men into the dialogue is imperative (for the flows take place men and women) and along with it a dialogue on the burdens men shoulder is also imperative (such as, the great burden of being masculine at all times/ repression of display of emotions, inherent expectations to be the bread winner and so on). Also, so many issues affect both men and women, say CSA, and in some ways the burden on boys is greater for in many cultures it is unacceptable for boys/men to talk about sexual abuse. I think it is only ethical to do so, I believe this shall also make both groups more sensitive and open to examining how gender plays out in their lives/community.

Why would you want to? Considering that Black feminism and intersectionality theory have the same roots why would you separate them? May be to find an answer you need to go back to your research question - and ask what is the substantive question you want to investigate.

Do politicians count as celebrities? I know an interesting study from the US comparing perceptions on Hillary Clinton and Sarah Palin. Sarah Palin takes on a leadership role (contradicting the female gender role), but on the other hand presents herself as a typical "hockey mum" (confirming her gernder role) and conservative voters seem to like that she's acting in congruency with her gender role.

Also the study draws on the theory of ambivalent sexism. The theory states that women can be rewarded for acting gender role congruently (as a mother, housewife, sexy girl) or they can be punished for acting against it (career women, feminists, athletes).

Does that help?

Gervais, S. J., & Hillard, A. L. (2011). A role congruity perspective on prejudice toward Hillary Clinton and Sarah Palin. Analyses of Social Issues and Public Policy (ASAP), 11(1), 221-240.

Thank you very much Melissa.I think it is also interesting that no 'male' scholar answered this question so far :)

Kate,

The illusion of a female goddess in Hinduism is exactly that: an illusion. All of the female goddesses with the exception of Kali are created as consorts for the various male dieties. (And Kali exists primarily to protect women from the excesses of men.) The "GOD" comprises the original trinity: Bhrama (the creator), Vishnu (the maintainer), and Shiv (the destroyer). For example, Parvati plays the virgin single mother of a boy opposite a destructive and absentee spouse (Shiv). Sita too plays the role of innocent single mother of twin boys opposite distrusting Ram (incarnation of Vishnu).

If we think of religions not as personal philosophies but as non-democratic forms of government (Halacha Law, Cannonical Law, Sharia Law, etc.) we need to judge them not by intentions and self-serving statements but by the results they actually achieved. And for the most part, religions have given cause for the existence of feminism. Would we even have such a subject as feminisim if all of the most powerful religions of the world had made it their job to bring about equality between men and women?

Your comment about the abbess having powers sets up a false comparison. The proper comparison would be how her powers compared with a similarly situated male clergyman. Did she have powers equal to a male clergyman or was her power only great relative to laity? It further demonstrates my point that the Vatican retains the power of supervision over nuns such that they can be criticized for radical femininity.

Disclaimer: I'm not an expert either.

Couldn't agree more with Lina. But (in my humble opinion) the study of african feminism should also (not only - but also) include the analysis of the consequences of Africa's long colonial past (a very "recent" past in what concerns some countries) and, in general, the huge development and social issues Africa is (has been) facing.

In Seattle various groups encourage second generation to continue to eat traditional foods as they are often more healthy. I found that Somali women often would not utilize non-traditional foods because they did not know how to prepare them. Also, if they shopped in Somali grocery stores they were only offered a limited variety of produce.

Well, colonialism contains, among others, elements of legal, economic, and racial domination. From racial point of view, postcolonial feminists seem to have strong bond with the black feminists. This is because both groups have vigorously struggled against domination of men in their own cultures, as well as, against domination of Western feminists.

The form of feminism that is referred to as postcolonial or Third World feminism claims that there are long lasting effects of colonialism in today's postcolonial world, which are observable in the areas of race, economics, politics and culture. These are strongly connected with the gender line, mainly, with non-white and non-Western women.

This form of feminism thus criticizes the Western feminists for attempting to universalize women’s issues with an ambition of representing the interests of all women globally. Postcolonial feminism rejects the notion that feminism is a political platform for all women.

According to the explanation above, I think, one can easily locate the case of Pakistani women, somewhere within the arena of postcolonial feminism and not beyond it. Of course, its particular features may need further elaboration, but this will only help to confirm that it belongs to those who underwent the colonial experience. In fact, the new state Pakistan was formed from the non- colonial territory of the predecessor state, after independence in 1947. This will not avoid the colonial experience it underwent in the past with the predecessor state or/and the long lasting effects of colonialism which has influenced all the so-called Third World Countries even after independence.

i think in postmodern world new issues have emerged. Freedom of expression and freedom of choice are two major problems which women are facing. Feminist philosophy is not a unidirectional phenomenon; it is of course all-inclusive for it encompasses not only the feminist outcry asking for equality of rights, but also the construction of social reality, genuinely modern sensibility over socio-economic status of women, their concern over geo-political issues, cultural ties and psychoanalytical overtures along with the plethora of gynocritical studies, as gynocriticism is the essence of the feminist movement. Postmodernist women are facing a huge problem of freedom of speech...

Few "(de)construct" random thoughts

why do multinationals, transnational, global business and companies work (?)

share interests and (law) codes (?) ?

mind(and not) about local diverse social, religious, legal... frames (?) ?

but they do work, run, earn, rule all over (?)

and (seams) they get and present "product" according customers and local markets;

learn how to respect and speak who they want to serve (sell, get as customer) or at least make them believe to have learned

...

allowing any new code/court is recognizing it;

not allowing is blaming, judging and not respecting diversity (each one sees at each own light of being and time)

Thank you for your time, for the place to put these words and thoughts, yet not giving or willing to give any answer.

happy Sunny Day & Rgds

rv

In democratic societies, individuals are granted the right to self-determination and autonomy. In the context of personal choice, then, women of Islam are allowed by law to choose to wear the Parda if that is their personal belief, or not to, should they so choose. When laws are passed that target one segment of the population under the guise of "liberating" them, generally there is an underlying and perhaps sinister motive. In this case, the law reflects a deep paranoia and bias against Islamic traditions, based upon the so called "war on terror" that has acquired a life of its own. The law has no place in a free society.

Reason is not related with gender.The rationality depends on the situation. Both man and women are rational and they apply it in different ways so it looks sometimes rational or sometimes emotional because female apply both simultaneously.