This paper responds to two trends in debates about Plato's view of women in the Republic. First, many scholars argue or assume that Plato seeks to minimize the influence of femininity in the ideal city, and to make guardian women themselves as “masculine” as possible. Second, scholars who address the relationship between Plato's views of women and his psychological theory tend to focus on the reasoning and appetitive parts of the tripartite soul. In response to the first point, we argue (...) that the idea that Plato seeks to masculinize/de-feminize the city oversimplifies his treatment of Greek gender norms. Although he does want to eliminate some traditionally feminine qualities from the city, he also seeks to eliminate many masculine qualities as well. Moreover, while he tries to make guardian women more like men in some respects, he simultaneously aims to make guardian men more like Greek women in important ways. Regarding the second point, we argue that this project of reimagining gender norms is illuminated by Plato's psychology, but instead of emphasizing reason and appetite, we show how his views are connected to his account of the third, “spirited” part of the soul, thumos, and its dual hard/soft or aggressive/gentle nature. (shrink)

Quantum feminicity is a term that refers to the intersection of quantum theory, a technological branch of physics, with feminist theory, a social and political movement. Engaging the modal logics of this intersection, the article explores this intersection through one aspect of quantum literacy; that of the quantum splitting of the concept of the temporal narrative. The article examines what are the interdisciplinary convergences of feminist and physics’s respective philosophies. Focussing on the quantum modalities that are being practiced in relation (...) to the situated nature of technological platforms engaged, the article proposes that modelling a quantum feminicity can assist in disengaging modes of sexual difference that are used to gender all kinds of bodies through a countermanding the temporal. Experiences of bodies are considered as experimental modes that provide quantum vectors for feminist actions. (shrink)

One way to track the many critical impacts of women of color feminisms is through the powerful structural analyses of gendered and racialized oppression they offer. This article discusses diverse lineages of women of color feminisms in the global South that tackle systemic structures of power and domination from their situated perspectives. It offers an introduction to structuralist theories in the humanities and differentiates them from women of color feminist theorizing, which begins analyses of structures from embodied and (...) phenomenological st¬¬andpoints--with the day-to-day concerns of our lives. The essay is divided into three sections. In section one, I discuss theories of structure in the humanities and sciences, differentiating them from women of color’s analysis of structure as diagnostic of the ways colonial power relations are functionalized through social structures. In section two, I discuss the diverse contexts of interpretation that background women of color feminisms, outlining key themes and ideas related to theories of structure. I argue against a unified theory of women of color structural feminisms that supplants difference, favoring a rehabilitated concept of structure for the purposes of making targeted interventions in contemporary radical anti-colonial politics. I offer the example of systematic marginalization produced by colonial violence and mythology as one reason to take up this approach. In section three, I outline four provisional characteristics of women of color structural feminisms. I conclude that, when divested from colonial myths that guide mainstream notions of structure, it can be a useful hermeneutic tactic in the fight for liberation from ongoing colonial violence. (shrink)

By insisting on the importance of materiality, this volume breaks new ground in philosophy, feminist theory, cultural studies, science studies, and other fields where the body and nature collide.

_Material Feminisms: New Directions for Education_ provides a range of powerful theoretical and innovative methodological examples to illuminate how new material feminism can be put to work in education to open up new avenues of research design and practice. It poses challenging questions about the nature of knowledge production, the role of the researcher, and the critical endeavour arising from inter- and post-disciplinarity. Working with diffractive methodologies and new materialist ecological epistemologies, the book offers resources for hope which widen (...) the scope for how educational problems are interrogated, and provides a political counter-movement to neo-positivist, outcomes-based approaches within education. Inspired by writers such as Barad, Bennett, and Deleuze and Guattari, the book makes a radical break with cognitive, dualist, and universal conceptions of human subjectivity and intelligence in education. By taking its starting point as the co-consitutiveness of discourse, materiality, corporeality, and place, the book foregrounds educational practices as material enactments of multiple, non-linear, entangled, affective, and relational forces. It offers new insights into how gender, class, and ethnicity are constituted in, and by, material assemblages that are often submerged or ‘unseen’. This book is an essential starting place for those intrigued by what new theoretical accounts of materiality, posthumanism, and affect can offer educational research. Diffractive methodologies challenge readers to take a fuller range of actors into account than in ‘objective’ humanist methodologies, and in so doing to pay closer attention to what data is. It invites researchers to engage with long-standing feminist concerns about power and knowledge production in research processes. This book was originally published as a special issue of _Gender and Education. _. (shrink)

The lack of access to gender-affirming surgery represents a significant unmet health care need within the transgender community, frequently resulting in depression and self-destructive behavior. While some transgender people may have access to gender reassignment surgery, an overwhelming majority cannot afford facial feminization surgery. The former may be covered as a “medical necessity,” but FFS is considered “cosmetic” and excluded from insurance coverage. This demarcation between “necessity” and “cosmetic” in transgender health care based on specific body parts is in direct (...) opposition to the scientific community’s understanding of gender dysphoria and professional guidelines for transgender health. GRS affects one’s ability to function in an intimate relationship, while FFS has the same impact on social interactions an, therefore may have a far greater implication for one’s quality of life. FFS is a cost-effective intervention that needs to be covered by insurance policies. The benefits of such coverage far exceed the insignificant costs. (shrink)

Feminisms and the Self is both a critique and a construction of feminist philosophy, bringing an original contribution to the current debate surrounding identity and subjectivity. This title available in eBook format. Click here for more information . Visit our eBookstore at: www.ebookstore.tandf.co.uk.

“Feminicity” is the term for a predicate register that enables feminist work be accounted for as relational “active-points” that collectively can be seen through what they have achieved. But going further, it marks where those active-points contribute to the dynamic field of feminist epistemologies and where change occurs. This article contributes to my larger project’s discussion of this concept. Broadly, feminicity argues that the active-points of feminist practices need to be understood within their situated fields as materialist informatics. In the (...) digital era, examples of the affects of digital feminicity are as identified in works such as those by Wajcman ; Haraway, Hayles, VNSMatrix, Adam, Plant. Collectively, such authors and artists opened a creative, and sometimes radical discourse of the digital field as multidirectional, multidimensional, multitemporal platform of “gender actions”. Taken as a predicated field sense of the term “predicate”), this work contributes to the feminist materialist reappraisal of feminist epistemology, and larger radical feminist deconstructive projects. Thus conceived, the genealogy of digital feminicity problematizes the monopolitical terms of feminism in its collation of actions, enabling a re-situation of feminist practices as positive material interventions and expressions of the ontological constitution of the political sphere. Feminicity does not propose a chronological account of the active-points, but processually and systemically addresses the terms of generational epistemological political change. This article describes the ways in which a materialist constructed register – “feminicity”– can be used to think about encounters between the domains of gender, politics and technology, as manifested by materialist informatics. For reasons of brevity, this article focuses on just two aspects of feminicity: the terms of predication of the female as gendered, and the issue of the image, as digital informatics, comprised of activitypoints of feminist practice. Consequently, these are measurable and offer practical resources for the general problem of gendering politics that operate in governance, resource distribution and a non-equal opportunity social/cultural power structure, under which minorities are disadvantaged. Feminist practice here refers to forms produced through feminist activities, ie, forms generated through relations with the matter of life through specific modalities of needs-based practices. (shrink)

The article interrogates transnational feminisms as a concept and as a practice. It frames its analysis using contemporary theories of globalization and the older concept of global sisterhood as a backdrop to the concept of transnational feminism. To assess the practical dimension of transnational feminisms, the analysis focuses on women's rights as a human rights movement and the transnationalization of Latin American feminisms. The article suggests that, although transnational feminisms (particularly feminist postcolonial theories) envision themselves in (...) a new frame and see themselves as committed to intersectional analysis and transversal politics, there are important gaps between the intentions (theory, tactics) and outcomes of their theory and practice. (shrink)

Spanning nearly two decades, from 1980 to 1996, this Reader investigates the debates which have best characterized feminist theory. Including such articles as Pornography and Fantasy, The Body and Cinema, Nature as Female, and A Manifesto for Cyborgs, the extracts examine thoughts on sexualtiy as a domain of exploration, the visual representation of women, what being a feminist means, and why feminists are increasingly involved in political struggles to negotiate the context and meaning of technological development. With writings by bell (...) hooks, Alice Jardine, and Andrea Dworkin, this mulit-cultural Reader reflects the dynamic nature of feminist debates and the genuine diversity within current feminist theory. Capturing the sense of the rapid movement within feminist theory and criticism, Feminisms is ideal for anyone interested in feminism and the history behind it. (shrink)

What does the politics of the self mean for a politics of liberation? Morwenna Griffiths argues that mainstream philosophy, particularly the anglo-analytic tradition, needs to tackle the issues of the self, identity, autonomy and self creation. Although identity has been a central concern of feminist thought it has in the main been excluded from philosophical analysis. _Feminisms and the Self_ is both a critique and a construction of feminist philosophy. After the powerful challenges that postmodernism and poststructuralism posed to liberation (...) movements like feminism, Griffiths book is an original and timely contribution to current debate surrounding the notion of identity and subjectivity. (shrink)

The article starts with a definition of the concept feminization of labour. It aims to signal how, at both the Italian and the global level, precarity, together with certain qualitative characteristics historically present in female work, have become decisive factors for current productive processes, to the point of progressively transforming women into a strategic pool of labour. Since the early 1990s, Italy has seen a massive increase in the employment of women, within the wave of legislation that has introduced various (...) flexible contracts – so-called atypical work. I show how cognitive capitalism tends to prioritize extracting value from relational and emotional elements, which are more likely to be part of women's experiential baggage. The results of a study conducted in November 2006 among freelance workers of the Rizzoli Corriere della sera group, the largest publishing group in Italy, will be used to show how women are able to move more easily on the shifting sands of precarity, within the context of cognitive work. (shrink)

Integrative Feminisms presents a unique discussion of feminist radicalism in North America in the context of feminism's global development since the 1960s. Across divergent agendas, Angela Miles illuminates the transformative power she argues is common to apparently diverse radical, eco-, Black, socialist, lesbian and "third world" feminists. Drawing on interviews with activists, historical and documentary research, and her own participation, she provides powerful analysis of concentric feminisms in a transnational context. The book shows how transformative practices have led (...) these various feminisms in their own ways to refuse industrial/patriarchal categories, and how they have sustained their own projects against great odds. Skating the edge of controversy, Miles argues that the charges of political naivete, utopianism and essentialism levelled against these integrative feminisms are reductionist denials of the most progressive aspects of North American feminism, aspects central to the rapidly developing feminisms in the "third world." Within this original framework the author takes on the issues of pornography, prostitution, identity politics, postmodern feminism, and censorship, all of which continue to be hotly debated among feminists, the media and the courts. (shrink)

"What is sexist oppression?" "What should be done about it?" Organized around these questions, Theorizing Feminisms: A Reader provides an overview of theoretical feminist writing about the quest for gender justice. Incorporating both classic and cutting-edge material, the reader takes into account the full diversity of women, highlighting the effects of race, ethnicity, nationality, class, sexuality, and religion on women's experience. Theorizing Feminisms is organized into four sections and includes fifty-four essays. The first section introduces several basic concepts (...) commonly employed when thinking about sexism--oppression, social construction, essentialism, intersectionality, gender, race, and class--and also raises questions about the perspective and legitimacy of the theorist. The second section surveys three approaches that attempt to characterize in a general way the source of injustice toward women: humanist feminism ("the sameness approach"), gynocentric feminism ("the difference approach"), and dominance feminism. Offering an alternate perspective, the third section introduces two "localizing" approaches, grounded in postmodernism and identity politics, respectively. Skeptical of theories that attempt to analyze social phenomena across history and culture, authors in this section challenge, rather than answer, the text's organizing questions. The final section explores the relationship of feminist theory to three liberatory projects--postcolonialism, neo-materialism, and queer theory--that do not characterize themselves as feminist, yet take gender as a significant category of analysis. Each section opens with an introduction and each essay is followed by helpful study questions. The majority of the essays are presented in their entirety. Theorizing Feminisms underscores the strong connection between feminist theory and practice by including essays that illustrate important political inspirations or applications of each theoretical approach. It also presents versions of the same approach from various points in history, revealing feminist theory to be dynamic and evolving, rather than static. Ideal for interdisciplinary courses in feminist theory, this volume will also serve as an invaluable reference for current and future generations of theorists. (shrink)

For my invited contribution to this special issue of Religions on “Feminisms and the Study of ‘Religions,’” I focus on philosophy of religion and contestations over its relevance to the academic field of Religious Studies. I amplify some feminist philosophers’ voices—especially Pamela Sue Anderson—in corroboration with recent calls from Religious Studies scholars to diversify philosophy of religions in the direction of locating it properly within the current state of Religious Studies. I want to do this by thinking through two (...) proposals in productive tension: first, any philosophy of religions worthy of the name is intrinsically feminist; second, any philosophy of religions worthy of the name is intrinsically traditional. I want to use the productive tension between these two to illuminate ways calls for broadening the field can be enhanced when such calls are seen as both feminist and traditional. I proceed as follows. First, I note three instances of explicitly feminist work in philosophy of religions that do not suffer from the same narrowness as so-called “traditional” philosophy of religion. Religious Studies critics of philosophy of religion overstate the case in claiming feminist philosophy of religion is too narrow. Second, I develop a useful distinction between the concepts of “tradition” and “institution” to locate forces of oppression more precisely in dynamics of institutionalization so that we might rehabilitate tradition as a resource for combating institutionalized oppressiveness. I do this in response to the hegemony of current philosophers of religion who claim to speak about “the traditional god.” And third, I briefly coordinate four topics in religions from diverse feminist perspectives to help refine paths of inquiry for future philosophy of religions that is both feminist and traditional. My hope is that these clarify a philosophy of religions renewed through feminisms—moving from fringe to normative topics in institutionalized philosophy of religion, maintaining focus on actually existing human beings rather than hypothetically existing transcendent entities. I turn our attention to technical issues surrounding the status of mae chis, Buddhist laity who seek monastic recognition in Theravada. I turn our attention to struggles over fitting criteria for leadership between Mary Magdalene and Peter in early Christian contexts. I have us listen to Muslim women who seek to speak for themselves, many of whom describe Muhammad as a feminist. I have us listen to Anderson’s criticism of arguments about the (non)existence of a god and her promotion of human yearning as guided by regulative ideals as a pointed challenge to institutionalized philosophy of religion. In all these ways and more, feminist challenges to institutionalized philosophy of religion further contribute to diversifying field. (shrink)

Elizabeth Hackett and Sally Haslanger, Theorizing feminisms: A reader, New York: Oxford University Press, 2006, reviewed by Diana Buccafurni.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 8.1 (2001) 39-40 [Access article in PDF] Remembering Feminisms:A Response to the Commentary Erica Burman I am grateful to Gwen Adshead for outlining the broader arguments surrounding feminist critiques of science and their relevance for mental health, particularly in forensic contexts. As she highlights, the debates about the status of accounts of memory hinge upon contested concepts of objectivity and the problem of discursive (...) and provisional (but also necessary) claims to external reality, these being debates to which feminists have actively contributed. There are four additional points I would like to make in response to her comments.Firstly, while I am in general agreement with her presentation of feminist positions in relation to scientific theory and method--and this does largely reflect a current consensus within feminist approaches--it is important not to overstate this consensus. Feminist debates about science, method, and claims to truth are precisely debates. There is no unitary feminist approach. Key arguments between feminists concern, for example, whether to lay claim to (forms of "strong") subjectivity rather than objectivity (see Harding 1986, Hollway 1989, Griffin et al. 1998) or whether to re-work criteria for objectivity to takeaccount of well-known gender biases (Eichler 1988).In my analysis of feminist approaches to "false memory syndrome" (FMS), I wanted to highlight the diversity of feminist positions in order to indicate something of the interconnections between feminist and other political, theoretical, and cultural analyses--ranging from the modernist and empiricist to the postmodernist and constructionist. Hence, while I agree with Adshead that much feminist analysis seems unremarkable since its impact on cultural practice has been so great, I would argue that her account glosses over the many different feminist positions mobilized within the debate around "false/recovered memories." There are widely different views, for example, about the status of evidence/science. Another key area of debate is the role of psychiatric diagnosis between those who subscribe to and those who reject the "terms of art" of psychiatric diagnostic categories.This may sound like a mere effort to attest to the rigor and rationality of feminist scholarship, including feminist re-workings of these terms. However, to come to my second point, there is a material consequence of this closer attention to the conditions for, and reception of, specific feminist analyses. For the debate about "false" or "recovered" memories goes beyond questions about the circulation of the roles of victim versus perpetrator that surround claims of credibility, legitimacy, manipulation, or gullibility. [End Page 39]Thus, Laura Brown and I (1997) and Jan Haaken (1998) have suggested that in order to understand how the current debates surrounding (women's) reported memories could have come about, we need to analyze what has happened through, and what the stakes have been in, the (limited) institutionalization of feminism within models and practices of therapy. This involves attending to the particular forms of feminism that have been included and excluded: For example, how far do therapeutic models accept, and how far do they problematize, the forms and functioning of families? We also need to consider the broader societal response (or backlash?) to a feminized/therapeutic culture, including consequences of the confounding of the therapeutic with the feminized. In particular, Haaken draws attention to the gender essentialism that pervaded second wave (1960s and 1970s) U.S. feminist therapies. This essentialism, she argues, has fueled a failure to interrogate power dynamics (including therapeutic dynamics) between women that make possible displacements of transferential dynamics to an outside party, whether past or present.My third point concerns the ever closer relationship between the therapeutic and legal arenas reflected within the career of FMS. Adshead's reference to a film narrative to highlight competing versions of legal knowledge puts me in mind of how FMS--as a potent cocktail of psychiatric labeling, familial conflict and abuse, and litigation--is the U.S. television courtroom drama writ large. It may be the case that, as Adshead argues, I fail adequately to address the complexity of legal process, with its assumptions about what makes certain accounts more credible or legitimate than others... (shrink)

This title available in eBook format. Click here for more information . Visit our eBookstore at: www.ebookstore.tandf.co.uk.

A collection of essays, comments and replies on some of the contentious issues in feminist theory. Specific conversations centre on topics of debate such as feminist standpoint theory; gender as an analytic category; problems with sexual difference; and privacy and representations of the personal. Each exchange covers issues central to feminist scholarship and includes discussions from a cross-section of disciplines: political/social theory, philosophy, sociology, cultural studies and critical theory.

Drawing from a long history of feminist writing grounded in personal reflection and informal dialogue between feminist thinkers, Cobb and Godden-Rasul present an email-based conversation with Jess Lishak, the outgoing Women’s Officer at the University of Manchester Students’ Union. The conversation draws on Cobb and Godden-Rasul’s experience as feminist academics engaged in critical institutional practice through such initiatives as editing the Inherently Human blog, organising the Inspirational Women of Law exhibition, and participating in university working groups on campus-based harassment and (...) violence. In asking Lishak to reflect on her journey to feminism and her experiences of activism, the conversation ranges over such issues as personal influences and experiences, strategies for securing institutional support, encouraging student engagement with feminism, and campaigning tactics. The conversation developed out of a “Campus Feminisms” event in March 2016, which explored the rise of exciting new grassroots single-issue campaigns and political mobilisations by students in higher education, and was organised by Cobb and Godden-Rasul at Newcastle University, UK. Undergraduate and postgraduate students shared their personal struggles and achievements in bringing feminist ideas and campaigns to their university campuses. Lucy Morgan, the Gender Equality Officer at Newcastle University Students’ Union, offered inspiring reflections on her efforts to reinvigorate the ‘F’ word, in the face of simultaneous student apathy and backlash. Many of these campus-based mobilisations have demanded better institutional responses to sexual violence against women. At around the same time, Cobb was beginning a new role as the co-chair of the University of Manchester’s first Task & Finish Group on Sexual Violence and Harassment on Campus. This followed Universities UK’s decision to create a taskforce to consider options for improving institutional responses to student safety. In the process, Cobb crossed paths with Lishak, who had been appointed a member of the UUK Taskforce in light of her path-breaking students’ union work addressing violence against women. Since Lishak was an exemplar of this new feminist wave in higher education, one that was still inadequately understood by feminist academics despite often working side-by-side within the same institutions, the authors embarked on this conversation in order to better understand the relationship between academic and student feminist activism on campus. As Lishak makes clear in her own reflections, there is nothing inevitable about the synergies between these movements, but there is potentially a great deal that could be achieved through their closer engagement. (shrink)

This is an innovative introduction to the issues of contemporary feminism, with a truly global perspective. It analyses the roots, development, and, in some cases, the conclusions of feminisms and how they have interacted.

This chapter contains section titled: Defining Postcolonial Feminisms US—based Postcolonial Theory Feminist Postcolonial Criticism What about Latin American Postcolonialism? References Further Reading.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.3 (2000) v-vii [Access article in PDF] On Feminizing the Philosophy of Rhetoric Molly Meijer Wertheimer When asked to define his editorial policies in choosing articles to publish in Philosophy and Rhetoric, Henry W. Johnstone Jr. disavowed following any strict editorial guidelines; instead, he gave two examples to show how selection worked as a process. In one case, he agreed to publish an "off the wall (...) article" by a distinguished classicist; in another, he accepted an unusually long article--a "behemoth"--by an eminent rhetorician. These examples demonstrate what was to me one of Henry's most unusual and endearing traits as an editor and scholar: he was willing always to go wherever the argument led. It was probably in this spirit that he agreed to publish a special issue on "Feminizing the Philosophy of Rhetoric." I want to thank him posthumously for that decision. As "guest editor" of the issue, I feel privileged to present four well-written essays and two reviews that lead the readers of Philosophy and Rhetoric to consider some philosophical issues that emerge when we overlap concepts of "gender," "culture," and "rhetoric."The essays in this issue explore tactics women have used to get their messages across to others who would not--even could not--entertain speech seriously if presented by a woman. In the first essay, "Unveiling Esther as a Pragmatic Radical Rhetoric," Susan Zaeske reads the Book of Esther as a rhetorical manual of exile and empowerment. She traces features of the narrative that were useful as a model of rhetorical behavior early on, as well as appropriations that were made throughout the Middle Ages, Antebellum South, and even in our own day. Her essay emphasizes the riskiness to the speaker that is often entailed by the act of speaking, especially when the listener is "all-powerful" (199); when "his decisions are based not on careful deliberation, but on who influences him the most, usually by prodding his sense of power and manliness" (200). In the narrative, the speaker, Queen Esther, is depicted as utterly thoughtful, careful, well planned and well timed. She seems very much in control of an "indirect" rhetoric. Says Zaeske, "[T]he book teaches that direct, resistant rhetoric is ineffective, even dangerous, while clever, indirect, noncon- frontational methods will succeed in gaining the desired end--power" (202). [End Page v] This is a "conciliatory strategy wise women are forced to use in the patriarchal world" (qtd. on p. 202). And this kind of strategy is contrasted to the defiant rhetoric of Vashti, the former queen, Esther's predecessor, who was banished for saying no to one of the king's commands. Silence and supplication, according to Zaeske, when adopted self-consciously as strategies, are effective with hostile, neanderthal-type auditors. They are "radical," at least in the sense that they are "extreme."Nan Johnson, in her essay "Reigning in the Court of Silence: Women and Rhetorical Space in Postbellum America," furthers discussion of women's rhetorical options. In Zaeske's essay, women assume positions of supplicants or petitioners, or they stand defiant in the face of an oppressive listener (the king). The former are idolized; the latter are demonized. Centuries later, in the fifty years following the Civil War, similar representations of women appeared in conduct literature. Johnson describes a media blitz of ideas and images in etiquette and other self-help manuals that sought to define rhetorical behaviors and actions appropriate for men and women. Some of the writings idolized the "quiet woman" of the home, who reigned silently as queen stitching together via indirection a rhetoric of nurturance that moved beyond the home only through the actions of husbands and sons. This kind of rhetoric was viewed as a natural consequence of femininity. Other writings demonized the woman who spoke from the public platform as a teacher, preacher, and advocate, and who needed a rhetorical education to do so effectively. Many writings highlighted the negative consequences of rhetorical experience to women (who risked their femininity and the love of their families) and to their families (who risked the true source of... (shrink)

The latest book in the Philosophy, Theory, and Educational Research series introduces the main philosophical and theoretical ideas of recent western feminisms as it applies to educational research. Unlike other books that focus on these topics, the authors present a balanced overview of the issues, instead of pushing a particular perspective.

The latest book in the Philosophy, Theory, and Educational Research series introduces the main philosophical and theoretical ideas of recent western feminisms as it applies to educational research. Unlike other books that focus on these topics, the authors present a balanced overview of the issues, instead of pushing a particular perspective.

This essay explores the philosophical productions of women from the Spanish speaking Caribbean. Here the Caribbean is understood as a multiplicitous and polyphonic space that exists amidst modernities engendered by colonization. I present the intellectual contributions of Luisa Capetillo, Ofelia Rodríguez Acosta, Petronila Angélica Gómez, Ochy Curiel, Yuderkys Espinosa Miñoso, and Yomaira Figueroa as fertile philosophical starting points from which to frame a feminist tradition of the Spanish‐speaking Caribbean that appreciates the multiple and often conflicting body of ideas that emerge (...) from within a sea of islands. (shrink)

This essay explores the philosophical productions of women from the Spanish speaking Caribbean. Here the Caribbean is understood as a multiplicitous and polyphonic space that exists amidst modernities engendered by colonization. I present the intellectual contributions of Luisa Capetillo, Ofelia Rodríguez Acosta, Petronila Angélica Gómez, Ochy Curiel, Yuderkys Espinosa Miñoso, and Yomaira Figueroa as fertile philosophical starting points from which to frame a feminist tradition of the Spanish‐speaking Caribbean that appreciates the multiple and often conflicting body of ideas that emerge (...) from within a sea of islands. (shrink)

In _Sciences from Below_, the esteemed feminist science studies scholar Sandra Harding synthesizes modernity studies with progressive tendencies in science and technology studies to suggest how scientific and technological pursuits might be more productively linked to social justice projects around the world. Harding illuminates the idea of multiple modernities as well as the major contributions of post-Kuhnian Western, feminist, and postcolonial science studies. She explains how these schools of thought can help those seeking to implement progressive social projects refine their (...) thinking to overcome limiting ideas about what modernity and modernization are, the objectivity of scientific knowledge, patriarchy, and Eurocentricity. She also reveals how ideas about gender and colonialism frame the conventional contrast between modernity and tradition. As she has done before, Harding points the way forward in _Sciences from Below_. Describing the work of the post-Kuhnian science studies scholars Bruno Latour, Ulrich Beck, and the team of Michael Gibbons, Helga Nowtony, and Peter Scott, Harding reveals how, from different perspectives, they provide useful resources for rethinking the modernity versus tradition binary and its effects on the production of scientific knowledge. Yet, for the most part, they do not take feminist or postcolonial critiques into account. As Harding demonstrates, feminist science studies and postcolonial science studies have vital contributions to make; they bring to light not only the male supremacist investments in the Western conception of modernity and the historical and epistemological bases of Western science but also the empirical knowledge traditions of the global South. _Sciences from Below_ is a clear and compelling argument that modernity studies and post-Kuhnian, feminist, and postcolonial sciences studies each have something important, and necessary, to offer to those formulating socially progressive scientific research and policy. (shrink)

In recent years postcolonial and decolonial feminisms have become increasingly salient in philosophy, yet they are often deployed as conceptual stand-ins for generalized feminist critiques of eurocentrism (without reference to the material contexts anti-colonial feminisms emanate from), or as a platform to re-center internal debates between dominant European theories/ists under the guise of being conceptually ‘decolonized’. By contrast, this article focuses on the specific contexts, issues and lifeworld concerns that ground anti-colonial feminisms and provides a brief survey (...) of the literature. Because the terms implicated in the analysis (Third World, transnational, women of color, postcolonial, decolonial and indigenous feminisms) are highly contested on their own, I only provide provisional and non-foundational histories and definitions for the purposes of resisting philosophical appropriations of anti-colonial feminist theory. (shrink)

Motorheadbangers, the official fan club for rock giants, Motorhead, has never stopped. Like the band on tour, in the studio and playing live to audiences across the world, Motorheadbangers, through its stalwart fan base, has matched the band's enthusiasm to keep going against all the odds. Since the first fanzine the fan club membership has written of their experiences at seeing and meeting one of the greatest rock n roll bands in the world. In this way, Motorhead's history has been (...) catalogued. However, the majority of those fanzines have long been out of print. (shrink)

This manuscript introduces the reader to Chicana feminisms as a field of study. The focus is on providing an overview to prepare the reader to pursue more specific areas and authors within Chicana feminisms. It provides an overview of the field of Chicana feminisms, tracing the historical origins of Chicanas' efforts to bring attention to the effects of gender in Chicana and Chicano studies; highlights the innovative and pathbreaking methodologies developed within the field of Chicana feminisms, (...) such as testimonio, conocimiento, and auto-historia; explores Chicana art and activism; and looks to the future of Chicana feminisms by discussing the newest developments in the field. As is customary in the Mexican American Experience series, there will be additional suggested readings and exercises at the end of each chapter. (shrink)