Given the growing popularity of online methods for researchers and the increasing awareness of the levels of harassment and abuse directed at women online—especially women expressing feminist views—it is critical that we address the implications of online abuse for feminist researchers. Focussing on an often hidden yet significant part of our methodological decisions and recruitment, this paper details the online abuse levelled by men's rights activists against a research project on women's experiences of men's stranger intrusions in public space. It (...) argues for the need to locate such experiences within a violence-against-women frame, extending the concept of a continuum of sexual violence. Such an extension renders visible the added labour of ‘safety work’, which forms an invisible backdrop to the methodological decisions of many feminist researchers. (shrink)

This article is concerned with the construction of feminist literary studies in the last twenty years and points out how we have created a literary history which is both selective and schematic. It suggests that we should be more critically aware of what we are constructing, how we are constructing it and of the political consequences of those constructs. It stresses three critical modes which might help us to complicate our history: a greater awareness of institutional contexts, a concern with (...) empirical detail, and an ongoing analysis of the cultural and political significance of feminist literary practice. This article briefly applies these critical modes in a survey of eleven introductions to feminist literary studies – introductions which feature frequently and influentially in the teaching situation. The final section focuses on the key problem of inclusion and exclusion. Considering arguments from Third World feminism and postmodernist feminism, the study concludes that white, academic feminists should confront the privilege of their own inclusion as a necessary spur to political action. (shrink)

Though academic debate over gender-inclusive God-talk seems to have fizzled, the issue is a pressing one within many Christiandenominations today—both within and outside the Church—and for that reason deserves to be briefly revisited. Accordingly, althoughin this essay we approach the issue as professional philosophers, our focus is on the life of the Church—more specifically, those no doubt sizable segments of the Church for which a personal God and Satan exist and evangelism matters. Running an elimination argument, we contend that if (...) a certain sort of feminist concern about traditional God-talk is well-directed, the best response is to speak of not only God but also Satan in both masculine and feminine terms. And in closing, we address the possible worry that this response to the God-talk problem would not be Christian enough. (shrink)

Feminist scholars have long demonstrated how women are constrained through dieting discourse. Today’s scholars wrestle with similar themes, but confront a thornier question: how do we make sense of a food discourse that frames food choices through a lens of empowerment and health, rather than vanity and restriction? This article addresses this question, drawing from interviews and focus groups with women (N = 100), as well as health-focused food writing. These data allow us to document a postfeminist food discourse that (...) we term the do-diet. The do-diet reframes dietary restrictions as positive choices, while maintaining an emphasis on body discipline, expert knowledge, and self-control. Our analysis demonstrates how the do-diet remediates a tension at the heart of neoliberal consumer culture: namely, the tension between embodying discipline through dietary control and expressing freedom through consumer choice. With respect to theory, our analysis demonstrates how the embodied dimensions of neoliberalism find gendered expression through postfeminism. We conclude that the do-diet heightens the challenge of developing feminist critiques of gendered body ideals and corporeal surveillance, as it promises a way of eating that is both morally responsible and personally empowering. (shrink)

The ArgumentThis essay examines Freud's construction of a mythical moment during early childhood, in which differences between male and female sexual identities are said to originate. It focuses on the way in which Freud divides fear and envy between the sexes, allocating the emotion of fear to men, and that of envy to women. On the one hand, the problems of this construction are pointed out, but on the other hand, it is shown that even a much-maligned myth may still (...) provide food for thought.Then, four critiques of Freud which have been articulated by prominent feminist psychoanalysts – Karen Horney, Nancy Chodorow, Luce Irigaray, and Jessica Benjamin – are presented, as well as the alternative visions of sexual identities which these thinkers have developed. The basic metaphors or economies guiding these visions of sexual difference are appraised in terms of their breadth and depth, with particular reference to their ability to acknowledge and integrate the presence of fear and envy as passions which are evoked but also repressed in the face of sexual difference.From this angle, the contributions of Nancy Chodorow and Luce Irigaray are found to be more limited than those of Karen Horney and Jessica Benjamin, since the former two theorists allocate fear primarily or exclusively to men, as Freud has done, while they remain completely silent on envy. Differences in the scope or reach of the four feminist approaches are explained as a result of the theorists' differing perceptions of the social, political, and cultural position of women in patriarchal society. (shrink)

Otto Weininger’s Sex and Character interprets Kant’s categorical imperative in a way which takes it to imply that all human relations, including human sexual relations, are immoral; it is thus in a certain sense impossible to lead a moral life on this earth. We discuss Weininger’s ideas on man, woman, value and intellect, and describe their influence among the Central European intellectuals of his day, including Wittgenstein, and also including Karl Kraus.

Bullshit is not the only sort of deceptive talk. Spurious definitions are another important variety of bad reasoning. This paper will describe some of these problematic tactics, and show how Harry Frankfurt’s treatment of bullshit may be extended to analyze their underlying causes. Finally, I will deploy this new account of definition to assess whether Frankfurt’s definition of bullshit is itself legitimate.

I examine three common beliefs about love: constancy, exclusivity, and the claim that love is a response to the properties of the beloved. Following a discussion of their relative consistency, I argue that neither the constancy nor the exclusivity of love are saved by the contrary belief, that love is not (entirely) a response to the properties of the beloved.

The aim of this paper is to show that Simone de Beauvoir's The Second Sex has been mistakenly interpreted as a theory of gender, because interpreters have failed adequately to understand Beauvoir's aims. Beauvoir is not trying to explain facts, events, or states of affairs, but to reveal, unveil, or uncover (découvrir) meanings. She explicates the meanings of woman, female, and feminine. Instead of a theory, Beauvoir's book presents a phenomenological description of the sexual difference.

: Based on the premise that ugliness looms large in both cultural and women's consciousness of vaginas, I create a representation of the vagina's beauty as rich and sweet. Smell, taste, and touch play predominant roles as I use scholarly analysis and my own autobiographical narratives and poems and poetic language in order to redress the vagina's culturally inherited ugliness.

Radical feminist Carla Lonzi is regarded as a founding mother of Italian feminism in the early 1970s. Italian feminists look at her diaries and pamphlets as historical testimony, or as tools of self-identification. Very little work engages Lonzi’s feminist thought in its critique of psychoanalytic constructs of female sexuality, such as the forced sexual coincidence between vaginal sexuality and masculine pleasure. While reappropriating the clitoris as the site of female autonomy, Lonzi invents the ‘donna clitoridea,’ whose authenticity opposes heteronormativity. This (...) article examines Lonzi’s theory of the clitoris and the donna clitoridea, arguing that Lonzi’s clitoris is not so much a site of pleasurable authenticity, but a phallic instrument of domination among women. (shrink)

This article contributes to debates concerning the sexualization of culture in the European context by analysing shifts in contemporary forms of British women’s sexual sexual subjectivities in relation to consumer culture. The article employs a ‘heterotopological’ analysis of how space is materialized through history, power and discourse. A two-part analysis is employed that, first, maps the history of British sex shops in relation to two discourses of sexuality and consumption, namely ‘safe’ and ‘seedy’; and second, analyses how these discourses can (...) be taken up and negotiated by young women today, as evidenced in a focus group discussion on ‘Ann Summers’. It concludes that new directions and interesting insights into the intersections of space, power, gender and sexuality within neoliberal postfeminist shifts in feminine identity can be made by considering female-oriented sex shops as ‘postfeminist heterotopias’. (shrink)

This article interprets Pam Gems’s play Queen Christina as an avant la lettrethesis on the performance of gender, identifying correspondences between the protagonist’s trajectory and the successive feminist interventions. Focusing on the 17th-century Swedish queen’s transformation from a masculine-identified bastion of patriarchy into an untamed rebel against political and sexual conservatism, Gems, in fact, indirectly shares her views on aspects of western feminist thought. This article’s analysis demonstrates that following Christina’s initial appropriation and subsequent contestation of patriarchal values, she engages (...) with radical feminism before briefly identifying herself as a socialist feminist. In the wake of her unfulfilled attempt at maternity, she moves on to embrace cultural feminism; though, eventually, she decides not to privilege any specific political position and thus echoes Gems’s own ambivalence and reservation towards explicit ideological commitment. (shrink)

One of the largely untapped potentials of Sausserian semiotics is the ability it provides to examine shifts in the cultural meanings attached to objects and ideasacross time. To explore this potentiality, we trace the intertextual evolution of one of the most enduring mythic figures, the vampire. Our analysis begins with ancient texts and moves forward in time to contemporary cinematic and televised depictions of the vampire. We document the deployment of the vampire as a vehicle carrying oppositional meanings as it (...) moves through various eras. For example, vampires may connote both racism and racial resistance, homophobia and gay acceptance, women’s subjugation and women’s empowerment. By using the vampire to mediate contested, liminal regions of cultural discourse, storytellers have constructed increasingly complex and multivocal portraits of this figure. At present, vampire narratives have come to resemble an alternative universe of human morality and behavior, complete with family structures, emotional depth, and interpersonal conflicts. (shrink)

ABSTRACT If phenomenology is a research methodology uniquely positioned to enable us to learn from others, I aim to demonstrate the idea that cinema is a privileged site from which to investigate the notion of virtuality (sight and reality), even in an age where vision’s predominance is waning. In order to do so, I consider the painfully disruptive mother-daughter relationship found cross-culturally and discourse-analytically in contemporary patriarchal societies. This bond is arguably of central concern to feminists (and women in general) (...) since previous research has found that the fractious nature of this dynamic points to a very specific psychological deformation of the female psyche under conditions of sexist oppression. The views of French psychoanalyst and philosopher Julia Kristeva and other feminist contributors to the debate on this psychological construct are considered. The possibility of a cultural remedy inspired by a secularised trend of Chinese Buddhism in post-Maoist China, a society very different from that of the West, is investigated. This will involve the analysis of the film Curse of the Golden Flower (Chinese Mandarin soundtrack and English subtitles). I subsequently explore whether or not a valuable model for the compromised mother/daughter relationship is available within the context of the notion of a “slave economy” in the comparatively healthier mother/son relationship of (contemporary) Han Chinese culture. By means of cross-cultural analysis as research tool, this article finds confirmation for the proposition of a positive mother/daughter dynamic in the French novelist Colette’s relationship with her mother, Sido. In conclusion, I find that cinema (as an art form serving the eye, i.e. virtuality) is particularly well suited as a site to investigate psychological phenomena by way of interpretative phenomenology as a research methodology, even as vision – as the human sense of choice – has begun to wane amid a global crisis in masculinity. (shrink)

Menstruation leave for women workers brings into the public domain of mining ongoing debates around protective legislation for women. It brings into focus the presumed tensions between gender equity and gender difference with regard to women's economic citizenship. Large-scale mining in East Kalimantan in Indonesia has offered some opportunities to poor and unskilled rural women to find formal jobs in the mines as truck and heavy equipment operators. This paper presents a case study of women in mining occupations, considers the (...) implications of current menstruation leave provisions on the employment of women in the mines and raises serious issues related to gender equity in the workplace. The involvement of women in a non-conventional workplace such as the mine pits, providing a novel site for contestation over the rights of women workers, illuminates a less-debated area in feminist studies, especially in view of the significant ongoing changes in the Indonesian framework for industrial relations. (shrink)

While ethics has become accepted as an important field of inquiry within Anglo-American critical and feminist theory, the same thing cannot be said about ‘love’. I argue that ‘love’ needs to be taken as a serious, valid and crucial subject for academic study, and that feminist theory should have a special investment in the topic. Phenomenological theories of pain and psychoanalytic theories of melancholy can provide a negative definition of love by describing situations where love has lost its objects. These (...) theories help to map connections amongst pain, love, and language, and demonstrate how language — and for Julia Kristeva, how especially literary language — can play an important role in mediating these states. I propose that ‘love’ names not only a particular qualitative relation between a self and an Other, but also a process of altering oneself that involves the creation of an unusual and seemingly contradictory spacing or distance. Luce Irigaray’s work helps us conceive of this concept as an embodied one through her concept of proximate distance. I suggest a ‘poethics of love’ as a theory/methodology that could allow us to continue to think through these complex issues in a way that ties ethical, political and aesthetic concerns together. (shrink)

Cultures of low aspirations, and more particularly young people's adaptation to them, are often presented as the major obstacle to an economic development agenda which requires more higher-level skills and a social agenda which is about enabling people from ‘non-traditional’ backgrounds to go to university. The article analyses and discusses some of the different sorts of constraints on the choices which we make and which may become unconsciously internalised and so constitute our adaptive preference. It argues, however, that all choice (...) is significantly adaptive and has its roots in a self which neither in its development nor in its current agency is detached from the social context in which it has been constructed, with which it identifies and from which that identity itself derives many of its features. Finally the article discusses briefly the grounds on which intervention in the life of such a chooser might be justified and some implications for interventionist strategies which are sensitive to such a socially embedded view of the self. (shrink)

The relationship between mainstream femininity and resistance to it has been theorized in a number of ways. In one approach, mainstream femininity is identified as a patriarchal set of public texts that women accept, negotiate, or resist in practice. Another view sees mainstream femininity as a dominant cultural practice to which there are resistant subcultural responses. Taking a poststructuralist view, this article offers an alternative to these models. The focus of the article is the differing ways in which a set (...) of interviewees validated their participation in a type of relationship that is socially constructed as a departure from mainstream femininity, namely, a voluntary sexual relationship between an adult man and an adolescent girl. (shrink)

ABSTRACTRecently an acrimonious debate has emerged about transgenderism. Trans-activists defending the full spectrum of the latter have advocated a form of identity politics based upon individual self-definition. However, gender-critical feminists have disputed the legitimacy of these bids for self-determination, especially when considering men who are claiming to be women. These contrasting positions are examined and their political implications explored. The focus of the paper is on the intransitive aspects of sex and the transitive aspects of gender. The former, with rare (...) exceptions, is a binary whereas the latter is open to social negotiation and variation. The article argues that the gender-critical position is broadly aligned with critical realist philosophy, though the counter view is represented in order to clarify this point of reflection. It ends with a discussion of the ‘trans debate’ and the public policy development emerging in its wake. (shrink)

Michel Foucault showed by his genealogical method that history is random. It comprises sites of disarray and dispersal. In those sites, Simone de Beauvoir wrote philosophy through lived experience of woman as Other in relation to man as the Absolute. Here lies a fecund site for revisionist analysis of female cultural production and its relevance to a philosophy of education. The paper works with a feminist approach to the politics of knowledge, examining textual and political strategies in the recording of (...) history and the ‘othering’ of women through dominant cultural discourses. Infusing this discussion is a feminist politics of interrogation on cultural change for women. The paper investigates contributions of women to fields of art, politics, education and philosophy, and to the ways their contributions have been considered, received, positioned. Different approaches to feminism become apparent in the different conditions of knowledge under discussion. This leads to a final consideration of femi... (shrink)

(1983). The evolving policy of equal curricular opportunity in England: A case study of the implementation of sex equality in physical education. British Journal of Educational Studies: Vol. 31, No. 3, pp. 229-251.

Within Critical Management Theory as well as Critical Theory the possibility of individuals resisting taken for granted power asymmetries remains a highly debated subject. Intensified corporate culture programs seem to imply that within the sphere of labor, worker dissent is loosing ground. Based on a large interview material of critical cases, this notion is challenged. The interviewees mainly represent white-collar employees who spend more than half of their working hours on private activities. Studying the objectives and political ambitions behind their (...) extensive recalcitrance reveals a range of intentional structures that result in the same activity: time appropriation. First, time appropriation may be the effect of framed dissent ; a dissent intertwined with politically framed indignation. Second, the recalcitrance may spring from direct dissent in which personal indignation is the driving force whereas political formulations are not as prominent. Third, the activity of not doing your work while at work can be the effect of withdrawal in which case there is no motive other than avoiding work. Fourth, time appropriation may also be a (sometimes involuntary) consequence of adjustment : This occurs when the employee does not receive enough work assignments to fill the working day. I conclude by suggesting that the processes and leaps between these layers of dissent should be further studied. (shrink)

Feminist and psychological literature has long established a link between women’s often conflicted relationship with food and social discourses that reinforce harmful notions of the ideal female body and the need for bodily self-surveillance. However, new cultures around food and eating have emerged which purport to offer different ways to connect with food. One feature of these gendered discourses is their use of feminist terminology and ideas of empowerment and emancipation. This thesis sets out to explore popular cultural discourses on (...) food and eating by examining recent, best-selling diet books and cookbooks written by women and the iconic feminist texts that have inadvertently helped shape them. The thesis will argue that together, these food and eating-related discourses reinforce and normalise body-policing gender norms and body-centric attitudes, despite their broader aims to challenge these ideas. By viewing these texts through a feminist post-structuralist lens, and employing methodological tools from critical discourse analysis, this thesis attempts to move beyond individualistic, body-centric approaches that dominate existing literature. It aims to fill a gap in this literature and in current debate by examining different cultural discourses for the ways body-surveillance messages are normalised and perpetuated. It advances the idea of ‘food femininities’ to describe the multiple means by which authors of diet books, cookbooks and iconic feminist texts instantiate and reproduce body-policing narratives. It concludes that these apparently new discourses on food and eating, like the discourses that preceded them, promote similarly harmful, self-objectifying attitudes in women. (shrink)

This essay discusses the work of two female theatre-makers, and their strategic use of nudity on stage. The author appropriates signs of indignation in this work in order to re-visit the ‘problem’ of the female form being traditionally associated with bodily immanence rather than transcendence. Both Nic Green's Trilogy (2009–2010) and Ursula Martinez’ My Stories, Your Emails (2010) use the naked female form to proffer statements about the experience of being a woman in the 2000s. Their use of nudity breaks (...) with feminist theories popular in the 1990s, which argued that because the female form could never escape the symbolic logic of phallocentrism, it could never escape sexual objectification, and thus should operate on the margins of mainstream culture, cultivate agency by appropriating the means of production and be removed from view (radical negativity). By identifying as ‘artists’ and by insisting on their right to put their experience centre stage, Green and Martinez break with the anti-humanist theories of the 1990s and proffer a more individualistic strain of feminist performance. The author celebrates this work as a break away from the deadlock offered by theories of radical negativity. (shrink)

This article takes up references to breasts as a key case study to examine white Western feminist debate around embodiment and objectification. Tracking shifting understandings of ‘the gaze’ in these accounts, we find that objectification is often rendered singular, ahistorical and, increasingly, individually internalised. The history of these approaches to objectification helps to explain why during the early 2000s, theorisations of feminist politics-lost were often rhetorically located alongside discussions of surgically modified breasts as a symbol of a new era of (...) ‘fake’ feminism. In contrast, the 2010s saw several feminist movements premised on exposure of flesh and claims to individual recuperation of bodily autonomy. This article contends that both of these perspectives rely on a notion, built over successive eras of white Western feminist thought, that political work can and ought to be done through the body as a site of representational politics. This article subsequently offers a brief insight into how we might queer our approach to breasts to better account for the messiness of experiences of the flesh, considering the personal as political, while not investing in the body as the site where politics must be enacted. (shrink)

Marian devotion within the Catholic Church has always been seen as a remnant of ultramontanism and a key factor in maintaining the Church's misogyny and repression of women and female sexuality. The reforms of the Second Vatican Council attempted to drag Catholicism kicking and screaming into the modern era, away from superstition and ritual with a new interpretation of a Christocentric Mary. However, there exists within traditional Catholic Marian devotion a unique religious space for women which is absent from all (...) other mainstream faiths. Furthermore, Marian devotions play a dynamic and vital role in the popular Catholicism of Latin America, including the radical church. Although the 'reforms' of Vatican II have allowed women a more prominent role amongst the laity, they have also diminished the importance of Mary and attempted to remove both superstition and sensuality from the Catholic faith. In many respects, they have merely served to reinforce the Church's patriarchy and androcentrism. This article will warn against the temptation to reject outright all that is pertinent to traditional Marian devotion as being detrimental to women and women's sexuality. On the contrary, instead of disposing with tradition -the accumulation of experiences that include resistance and rebellion— we must invest in it our sexual energy in all its manifestations; so that it becomes possible to move towards a new ethic of sexual liberation. Indeed, by employing a little daring and adventure and making our Marian theology a little dangerous and subversive we can reclaim the sensual, the intimate and the erotic. We must allow her, and ourselves, to'walk on the wild side'. (shrink)