Feminism Research Papers - Academia.edu (original) (raw)

L’Amour, la fantasia (1985) d'Assia Djebar et La Joueuse de go (2001) de Shan Sa ont en commun de décrire deux sociétés sous le joug colonial, l'Algérie sous occupation française et la Mandchourie sous occupation japonaise, mais... more

L’Amour, la fantasia (1985) d'Assia Djebar et La Joueuse de go (2001) de Shan Sa ont en commun de décrire deux sociétés sous le joug colonial, l'Algérie sous occupation française et la Mandchourie sous occupation japonaise, mais aussi de s'interroger sur la place de la femme indigène dans ces dernières. En effet, la nature du clivage dans lequel s’inscrit la femme indigène est double : par rapport à la société coloniale d’une part et par rapport à la place qui lui est allouée au sein de sa société et culture d’origine d’autre part. Cette bipolarité est apparente au sein des romans à l’étude, à la fois au niveau de la forme, notamment à travers une narration où la dualité occupe une place centrale, mais aussi au niveau du fond. La fiction, qui a ici pour cadre de référence des événements historiques réels, devient ainsi, selon nous, le lieu d'articulation d’un féminisme transculturel et transnational s'inscrivant hors du continuum colonial des idées.

What implications does the Srin-mo, a pre-Buddhist deity who traverses across almost all of the periods of time in Tibetan religious life, have on the social status of women? Embodying the places and spaces of Tibet, a malevolent demoness... more

What implications does the Srin-mo, a pre-Buddhist deity who traverses across almost all of the periods of time in Tibetan religious life, have on the social status of women? Embodying the places and spaces of Tibet, a malevolent demoness called the Srin-mo has been essential in laying the formation of Tibetan Buddhism. The concept of the Srin-mo can be traced back to the pre-Buddhist religion of Tibet: Bön. The story of the Srin-mo is not a creation myth in the sense of a worldly inception, but the story of the demoness does represent the creation of a harmonious society, spurring from the preceding time of primordial chaos found amongst the Bön religion. Looking at the origins of the demoness’ story is necessary in order to understand how and why the Srin-mo holds efficacious power over the land and people of Tibet. Here, I will investigate the case of the Srin-mo, which is controversially one of the most important beings in Tibet, but unquestionably, an irrevocable component of understanding what implications geography holds on Tibet.

Violence against lesbians and gay men has increasingly captured media and scholarly attention. But these reports tend to focus on one segment of the LGBT community—white, middle class men—and largely ignore that part of the community that... more

Violence against lesbians and gay men has increasingly captured media and scholarly attention. But these reports tend to focus on one segment of the LGBT community—white, middle class men—and largely ignore that part of the community that arguably suffers a larger share of the violence—racial minorities, the poor, and women. In Violence against Queer People, sociologist Doug Meyer offers the first investigation of anti-queer violence that focuses on the role played by race, class, and gender. Drawing on interviews with forty-seven victims of violence, Meyer shows that LGBT people encounter significantly different forms of violence—and perceive that violence quite differently—based on their race, class, and gender. His research highlights the extent to which other forms of discrimination—including racism and sexism—shape LGBT people's experience of abuse. He reports, for instance, that lesbian and transgender women often described violent incidents in which a sexual or a misogynistic component was introduced, and that LGBT people of color sometimes weren't sure if anti-queer violence was based solely on their sexuality or whether racism or sexism had also played a role. Meyer observes that given the many differences in how anti-queer violence is experienced, the present media focus on white, middle-class victims greatly oversimplifies and distorts the nature of anti-queer violence. In fact, attempts to reduce anti-queer violence that ignore race, class, and gender run the risk of helping only the most privileged gay subjects. Many feel that the struggle for gay rights has largely been accomplished and the tide of history has swung in favor of LGBT equality. Violence against Queer People, on the contrary, argues that the lives of many LGBT people—particularly the most vulnerable—have improved very little, if at all, over the past thirty years.

In the 21st century, when women have acquired equal rights in all spheres of life, the subject of women empowerment appears by default in literature. In this regard, Amish Tripathi’s fiction presents certain fascinating aspects. Shiva... more

In the 21st century, when women have acquired equal rights in all spheres of life, the subject of women empowerment appears by default in literature. In this regard, Amish Tripathi’s fiction presents certain fascinating aspects. Shiva Trilogy is a mythic Fiction based on mythology related to Lord Shiva, the prime deity in Hindu Religion. He has re imagined a utopian society called Meluha, created by the Hindu God, Lord Ram, as per his ideals. It is interesting to analyse the status Amish assigns to the women in his visualization of Ram Rajya through mythic archetypes like; Shiva and sati, prototype of Lord Shiva and Goddess Sati. The setting of his fiction is 1900 BC, the period when the projected Saraswati Civilization, commonly referred to as Indus Valley Civilization, collapsed. This fiction presents the status of women in the distant past, intuited by today’s ideals of feminism. This article analyses the shades of feminist approach undertaken by Amish in his mythic fiction Shiva Trilogy which includes The Immortal of Meluha (2010), The Secret of Nagas (2011) and The Oath of Vayuputras (2013).

La figura femenina a dos décadas del siglo XXI ha ocupado un lugar importante en la sociedad, sin embargo, en el arte mexicano del siglo XX el papel más importante de la mujer sólo pertenecía al de la musa. Hoy en día es posible dar... more

La figura femenina a dos décadas del siglo XXI ha ocupado un lugar importante en la sociedad, sin embargo, en el arte mexicano del siglo XX el papel más importante de la mujer sólo pertenecía al de la musa. Hoy en día es posible dar crédito a aquellas mujeres creadoras que fueron subestimadas por su género, a pesar de tener el 1 talento para ser reconocidas. Uno de los propósitos de este texto es analizar tres autorretratos pictóricos realizados por mujeres mexicanas María Izquierdo, Rosa Rolanda y Nahuí Olin para comprender tanto sus biografías como la época en la que vivieron. De tal manera, al analizar cada obra, hay rastros de la identidad mexicana, de un espacio político, de supuestos filosóficos del sujeto que permiten al arte darle un valor trascendental. En cuanto a la metodología, se presenta la propuesta de análisis a profundidad por medio del método iconográfico, teoría semiótica y la filosofía de la imagen.

This essay is a survey of the figure Fortune in sixteenth- and seventeenth-century English poetry. It argues that poetry reveals the work of figuration within the construction of gendered and racial difference. First, it looks at some... more

This essay is a survey of the figure Fortune in sixteenth- and seventeenth-century English poetry. It argues that poetry reveals the work of figuration within the construction of gendered and racial difference. First, it looks at some early verses by Thomas More where poetic ambiguity is used to imitate the contingency associated with the pagan goddess. It then identifies, in an overlooked variant spelling of Thomas Wyatt’s lyric ‘They fle from me that sometim did me seke’, an association between Fortune and the poet’s mistress, which is reworked by numerous later poets. It reads the ‘dark mistress’ of Shakespeare’s Sonnets as a refiguration of Fortune: not an anti-Petrarchan conception, as is often assumed, but one inspired by the psychological technique of ‘blackening’ proposed in Petrarch’s De remediis fortunae (Remedies for Fortune). Following recent work in critical race theory, it argues that this refiguration reflects anxieties about and aesthetic fascination with the Atlantic slave trade. It discusses the career of the Elizabethan super-tune “Fortune my foe,” from an exchange of verses between Walter Ralegh and Elizabeth I to its dismissal as misogynistic in a 1668 play by Margaret Cavendish. Finally, it discusses an argument in the poetry of Katherine Philips that a virtuous woman can capture Fortune, observing that this triumph over Fortune mirrors the exploitation of slave labour in England’s Caribbean colonies.

This thesis is a historical and filmic analysis of the Black Panther Party, using two documentaries, All Power to the People: The Black Panther Party and Beyond (1996) and The Black Panthers: Vanguard of the Revolution (2015). It is first... more

This thesis is a historical and filmic analysis of the Black Panther Party, using two documentaries, All Power to the People: The Black Panther Party and Beyond (1996) and The Black Panthers: Vanguard of the Revolution (2015). It is first stated what the documentary film should set out to achieve when framing a political narrative. The films will be looked at separately, in regard to the context of their production and release. Power to the People was a reaction to the Rodney King riots. Vanguard of the Revolution was filmed alongside the rise of the Black Lives Matter Movement. The Black Panther origins as a movement are briefly considered to allow for a base understanding of the party’s precepts and aims. This includes the roles of Malcolm X, Martin Luther King and an introduction to the Student Nonviolent Coordinating Committee. The content analysis begins by looking at the main ideologies of the party and its operations. The empowerment of women but also hyper masculinity within the party is then discussed. This follows on to social and survival programs set up by the party. Primarily using two significant cases, the deaths of Bobby Hutton and Fred Hampton, there is an examination of concerted efforts by police and FBI to mobilise and neutralise the party. Comparisons and contrasts are then made between the style and content of the two films. It will be concluded that the films serve two purposes, to give the positive work of the Black Panthers a legitimate platform, but also to address the criticisms levelled at the party. The overarching conclusion will be that the Black Panthers were involved in a vicious cycle. Once they brought any semblance of solidarity to their communities, the FBI and Police would move against them leading to reactionary violence which caused the party’s eventual disbandment.

Equal representation of women in the political arena and decision-making processes of Papua New Guinea (PNG) is one of the most pressing issues in PNG at present. Since political Independence on the 16th of September 1975, women continue... more

Equal representation of women in the political arena and decision-making processes of Papua New Guinea (PNG) is one of the most pressing issues in PNG at present. Since political Independence on the 16th of September 1975, women continue to feature less in the formal political and decision-making arena of the country. Though PNG’s constitution recognizes the rights to vote and stand for public office, little has been achieved due to the entrenched discrimination against women in PNG’s political system. The patriarchal notions of male leadership simply negate the progression of talented women into positions of leadership at the national level of politics.
This paper provides an overview of the political issue of greater women representation in the political and decision-making processes of the PNG. The urgency of having women in this process of decision-making is fundamental to the progression of the country in all spheres of its development. And this can come about through civic-mindedness and the advocacy work, not only of women groups and associations, but equally through men taking ownership of the issue of women empowerment in the areas of decision-making and political representation.

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From sites like Hollaback! and Everyday Sexism, which document instances of street harassment and misogyny, to social media-organized movements and communities like #MeToo and #BeenRapedNeverReported, feminists are using participatory... more

From sites like Hollaback! and Everyday Sexism, which document instances of street harassment and misogyny, to social media-organized movements and communities like #MeToo and #BeenRapedNeverReported, feminists are using participatory digital media as actvist tools to speak, network, and organize against sexism, misogyny, and rape culture. As the first book-length study to examine how girls, women, and some men negotiate rape culture through the use of digital platforms, including blogs, Twitter, Facebook, Tumblr, and mobile apps, the authors explore four primary questions: What experiences of harassment, misogyny, and rape culture are being responded to? How are participants using digital media technologies to document experiences of sexual violence, harassment, and sexism? Why are girls, women and some men choosing to mobilize digital media technologies in this way? And finally, what are the various experiences of using digital technologies to engage in activism? In order to capture these diverse experiences of doing digital feminist activism, the authors augment their analysis of this media (blog posts, tweets, and selfies) with in-depth interviews and close- observations of several online communities that operate globally.

Amidst the expected, punning advertisements for data companies lining the drive into San Francisco, one passes a lone cultural billboard depicting Klimt’s The Virgin (1913). The image advertises Klimt & Rodin: An Artistic Encounter at the... more

Amidst the expected, punning advertisements for data companies lining the drive into San Francisco, one passes a lone cultural billboard depicting Klimt’s The Virgin (1913). The image advertises Klimt & Rodin: An Artistic Encounter at the Legion of Honor. Below the image of entwined pale, female flesh against a tapestry of vibrant color are the words: “Gives off seriously sexual vibes,” excerpted from a review in San Francisco Magazine. Klimt & Rodin showcases the two male artists’ interest in depicting the white female subject, an art historical mainstay since the splash of Praxiteles’s naked Aphrodite of Knidos. Vibrant colors and gilt dominates the non-figural spaces of Klimt’s canvases, but not the subjects’ bodies, which are rendered in light flesh tones, highlighted with pale yellows and pinks. Rodin’s sculptures, in contrast, are hewn from monochrome materials—marble, bronze, clay—with no surface treatments. If the “seriously sexual vibes” advertised on the billboard come from the expected space of white female (and feminized) subjectivity, the “artistic encounter” on display is one of medium—of painting’s uncontested polychrome in contrast to the insistent monochrome of modern sculpture.

Desde el resurgir del igualitarismo 1 Corintios 14:34–35, escrito por el apóstol Pablo, ha causado un revuelo interpretativo. En un sentido, se podría decir que aunque léxica y sintácticamente el significado natural de estos versículos es... more

Desde el resurgir del igualitarismo 1 Corintios 14:34–35, escrito por el apóstol Pablo, ha causado un revuelo interpretativo. En un sentido, se podría decir que aunque léxica y sintácticamente el significado natural de estos versículos es relativamente sencillo, su complejidad textual enturbia su interpretación. Por lo que es necesario lidiar con algunas dificultades textuales que aparentemente justifican el igualitarismo antes de clarificar el significado de estos versículos.

Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as... more

Katerina Kolozova is a Macedonian philosopher whose publications from last two decades aim to analyze various topics using François Laruelle’s “non-philosophy” or “non-standard philosophy.” Non-philosophy could be roughly described as radicalized deconstruction:
Laruelle claims that not everything can be grasped by a philosophy: for Laruelle, “philosophy is too serious an affair to be left to the philosophers alone.”1 Non-philosophy opposes the “principle of sufficient philosophy” through which philosophy determines and decides
what is real. According to Laruelle, the ultimate limit of philosophical thought and its self-proclaimed sufficiency lies in its inherent tendency to close itself in a transcendental system of autofetishist conceptions, which presume that one can grasp the Real (“The Real is neither capable of being known or even ‘thought,’ but can be described in axioms. [...]
Even ‘immanence’ only serves to name the Real which tolerates nothing but axiomatic descriptions or formulations.”) by a philosophical thought, or that the Real could be mediated only through human thought. Laruelle criticizes this tendency of philosophy, which is usually expressing itself through the structure of “philosophical Decision.” (“To philosophize is to decide Reality and the thoughts that result from this, i.e. to believe to
be able to order them in the universal order of the Principle of Reason [Logos].”) Katerina Kolozova use Laruelle’s non-philosophy to explore more explicitly political topics. In the Cut Of Th e Real (2014), she criticized certain dogmatism of poststructuralist philosophy and feminist theory, namely their symptomatic rejection of the Real and the
One. In Toward a Radical Metaphysics of Socialism (2015) and The Lived Revolution (2016) Kolozova presented a rereading of Marx, whose work she found relevant for the critique of speculative philosophical dimension of the capitalist economy, embodied in the 2008 global finance crisis, and in the latter book, she explored the possibility of a new political solidarity, based on “bodies in pain.” Kolozova doesn’t call to philosophically reconstruct Marx’s thought for the current situation, but she goes back to Marx with the help of Laruelle’s non-Marxism, contrary to the usual approach of Marxist philosophers, who often
try to create certain philosophical system of Marx’s work. Together with Eileen A. Joy, Kolozova edited the anthology After the “Speculative Turn” (2016), which addressed recent realist and materialist tendencies in feminist philosophy. In her most recent book, Capitalism’s Holocaust of Animals (2019), Kolozova aimed to explore broader philosophical foundations of neoliberal capitalism, and its dealing with nonhuman animals and their suffering. According to Kolozova, “We have to start by coming to terms with what we did to the animals in the constitutive act of philosophy and via proxy to all those dehumanised that belong to the species of man ‘by courtesy’ only.”

Iris Ruiz is a Lecturer in the Merritt Writing Program at UC, Merced, which is located in the heart of the Central Valley and is a designated Hispanic Serving Institution. She teaches courses in advanced composition, journal editing,... more

Iris Ruiz is a Lecturer in the Merritt Writing Program at UC, Merced, which is located in the heart of the Central Valley and is a designated Hispanic Serving Institution. She teaches courses in advanced composition, journal editing, first and second year composition and Chicanx Studies. She recently published Reclaiming Composition for Chicano/as and other Ethnic Minorities: A Critical History and Pedagogy and an edited collection, Decolonizing Rhetoric and Composition Studies: New Latinx Keywords for Theory and Pedagogy, which Raúl Sánchez and she are co-editing and includes many CCCC Latinx Caucus gente. Iris has been a member of the NCTE/CCCC Latinx Caucus since 2000, contributing to Writing and Working for Change projects, Reflections, the formation of the People Of Color caucus for the WPA, and she is currently working on a statement for the Caucus to consider in support of Ethnic Studies nationwide to be release soon by NCTE. She has recently been elected to the position of Co-Chair for the NCTE/CCCC Latinx Caucus. Her indigenous roots stem from her great-grandmother, Angelita Treviño, who is pure-blooded indigenous. Iris has gleaned much of what she knows about Curanderismo, indigenous spirituality, and natural healing practices from Angelita's memory. She hopes to continue to " Indigenize " Western epistemology as the world continues to go through a decolonial paradigm shift that has no due date, but that is currently in process.

In this paper, I explain how the gender binary is described by Sandy Stone, an academic theorist, media theorist and author, and considered a founder of the academic discipline of transgender studies, as a matter of space from which trans... more

In this paper, I explain how the gender binary is described by Sandy Stone, an academic theorist, media theorist and author, and considered a founder of the academic discipline of transgender studies, as a matter of space from which trans people cannot participate in the discourse. I use this notion of gender as a matter of space to compare Stone’s discourse to that of feminist theorist and artist bell hooks, who describes the position of black women as a matter of space as well – a space from which black women develop an oppositional gaze and thus engage in the discourse, instead of being excluded from it. I compare Stone’s strategy of reclaiming the insult and the notion of counter discourse that arises from that with hooks’ notion of the oppositional gaze, as I examine how these new discourses can lead to forms of agency in a context of oppression. I take into consideration philosopher of feminist epistemology Sandra Harding’s Standpoint Theory, in order to understand Stone’s and hooks’ creation of a critical space that is developed through the deconstruction of oppressive binary systems, and in which knowledge and agency are generated by marginalized groups.

This dissertation provides an examination of the cultural significance of mannequins during the interwar years. As women grew increasingly visible outside of domestic roles subsequent to the First World War and emerging... more

This dissertation provides an examination of the cultural significance of mannequins during the interwar years. As women grew increasingly visible outside of domestic roles subsequent to the First World War and emerging trends for streamlined and practical fashion posed an assault on traditional ideals of femininity, this thesis questions why it was that mannequins became suddenly more realistic than those seen in previous decades.

Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of... more

Indigenous ethics and feminist care ethics offer a range of related ideas and tools for environmental ethics. These ethics delve into deep connections and moral commitments between nonhumans and humans to guide ethical forms of environmental decision making and environmental science. Indigenous and feminist movements such as the Mother Earth Water Walk and the Green Belt Movement are ongoing examples of the effectiveness of on-the-ground environmental care ethics. Indigenous ethics highlight attentive caring for the intertwined needs of humans and nonhumans within interdependent communities. Feminist environmental care ethics emphasize the importance of empowering communities to care for themselves and the social and ecological communities in which their lives and interests are interwoven. The gendered, feminist, historical, and anticolonial dimensions of care ethics, indigenous ethics, and other related approaches provide rich ground for rethinking and reclaiming the nature and depth of diverse relationships as the fabric of social and ecological being.

This paper explores the way in which feminism, whilst trying to achieve gender equality, has increased inequality between women. It locates the cause of this in feminism's early adoption of Marxist and Engelsian thought and the way in... more

This paper explores the way in which feminism, whilst trying to achieve gender equality, has increased inequality between women. It locates the cause of this in feminism's early adoption of Marxist and Engelsian thought and the way in which these two thinkers misconstrued the relationship between private and public domains.

The concept of feminism, which discusses the difficulties and oppression experienced by women just because of their gender, is an approach that defends all kinds of economic, political, and socio-cultural equality between the opposite... more

The concept of feminism, which discusses the difficulties and oppression experienced by women just because of their gender, is an approach that defends all kinds of economic, political, and socio-cultural equality between the opposite sexes by opposing the discrimination between men and women. The concept of cryptofeminism which was used for the first time in the press in the 1960s, was referring to some cryptic and unnamed problems experienced by women. However the concept discussed as cryptofeminism within this study is different, the main starting point is similar as it points to a problem that cannot be named. Cryptofeminism as a concept which refers to the blockchain technology is being discussed and added to the academic literature for the first time with this article. Crypto assets are technology products that take their name from the science of cryptography. Crypto assets can store and transfer any kind of data and information with encryption and confidentiality principle. Crypto assets, which entered our lives with blockchain technology and spread very quickly in different areas, have created their own ecosystem and industry. The crypto ecosystem draws attention not only with its players, but also with its unique culture. The culture that develops in this ecosystem is at risk of being knitted around the ideas that feminism has been fighting for years. The perception of technology in the historical process has spread to the field of software, which is a new type of machine, by being built with mainly production equipment and machines after the industrial revolutions. The relatively pessimistic early literature and debates on technology and gender focus heavily on women's inability to develop their technical knowledge and skills. In the following period, discussions about the exclusion of women with higher technical education from the business world and its cultural basis follows. The masculine construction of the language and symbolism of technology carries inclusiveness to a point far away from competence and skills. From this point of view, it would be correct to discuss the cryptofeminism debate over the spread of a male-dominated culture in crypto. The gender of the crypto industry is encoded by symbolic conceptualization and male-dominated. The image of Bitcoin, the first blockchain network and cryptocurrency, is masculine. The fact that almost all of the images produced about the inventor of Bitcoin, whose real identity is unknown today, are male, is an extension of the maledominated culture that has begun to take root. On the other hand, blockchain technology, which provides secure anonymity, allows the construction of gender-neutral virtual identities. The positive reflections of the anonymity and trust issue, which reinforces its place in our lives with crypto through new communication forms, are candidates to open up space for the capture of gender equality in the focus of cryptofeminism.

¿Cómo pudo ocurrir que la institucionalización de los derechos de las mujeres posibilitara la violación de los derechos reproductivos de las mujeres indígenas? Esta tesis empieza con el establecimiento del PNSRPF 1996-2000 (Plan de... more

¿Cómo pudo ocurrir que la institucionalización de los derechos de las mujeres posibilitara la violación de los derechos reproductivos de las mujeres indígenas? Esta tesis empieza con el establecimiento del PNSRPF 1996-2000 (Plan de planificación familiar) que fue parte de una campaña por los derechos de la mujer en el Perú fujimorista y causa de las esterilizaciones forzadas de más de diez mil mujeres campesinas. En esta tesis examino la memoria histórica del movimiento feminista peruano con el objetivo de comprender los factores que permitieron la vulnerabilidad de las campesinas dentro del marco de una campaña por los derechos de la mujer. El movimiento feminista peruano puede mostrar tres dimensiones de los derechos humanos: los reproductivos y sexuales; los humanos y ciudadanos, y los derechos políticos. Sin embargo, ninguno de estos pudo responder a la condición interseccional de la identidad de las campesinas y a su exclusión inclusiva como ciudadanas. Aun cuando se pensaba que los derechos protegían a “todas las mujeres” o a “todos los peruanos” estos paradigmas aislaron los proyectos de derechos específicos que permitieron la invisibilidad de las campesinas.

Dans son célèbre texte de 1989, bell hooks abordait d'une façon inusuelle la question de la marginalité. A travers sa lecture de la marge comme espace de résistance et lieu radical de possibilité, elle nous offrait une vision empowering... more

Dans son célèbre texte de 1989, bell hooks abordait d'une façon inusuelle la question de la marginalité. A travers sa lecture de la marge comme espace de résistance et lieu radical de possibilité, elle nous offrait une vision empowering de la marginalité, vu comme espace de création et non de soumission. Ce renversement du point de vue permettait de penser la marge comme un espace à habiter, dans lequel trouver sa place, où rester et non comme un espace de transit pour atteindre le centre. Il s'agit d'un changement épistémologique fort parce que cette idée transforme les marges en espaces de création, de partage, d'élaboration de stratégies collectives, de contre-espaces (Foucault, 1984) d'élaboration de façons différentes de vivre le monde. La marge comme espace contre-hégémonique est le lieu de la mise en commun des expériences, des conditions, des parcours de vie. La marginalité devient alors non seulement un lieu privilégié de création mais aussi un lieu qui offre un point de vue sur le monde capable de rendre visible l'invisible, de dénaturaliser les processus intériorisés, un lieu où voir les mécanismes qui rendent fonctionnel le système dominant. Un lieu de contre-attaque pour contre-attaquer : la marge devient l'espace privilégié d'élaboration de micro-politiques à diffusion virale. Voix off. (play), bell hooks (1989, p. 148-149) : « These margins have benn both sites of repression and sites of resistance (...). I am located in the margin. I make a definite distinction between that marginality which is imposed by oppressive structures and that marginality one chooses as site of resistance ? as location of radical openness and possibility. This site of resistance is continually formed in that segregated culture of opposition that is our critical response to domination. (...) We are trasformed, individually, collectively, as we make radical creative space which affirms and sustains our subjectivity, which gives us a new location from which to articulate our sense of the world » (musique stop). Est-il possible d'imaginer un centre différent à partir de ses marges ? Est-il sensé de parler des marges du centre ? Et dans ce cas, est-il possible de les occuper ? Est-ce que les marges du centre peuvent être considérées comme des espaces de production de radicalité pour la construction de nouveaux mondes ? #Cadre Je voudrais partager des pratiques que j'ai expérimentées à partir de la marge d'un espace-centre, c'est-à-dire d'un espace qui est central à l'intérieur du système dominant et qui est impliqué directement dans la reproduction des mécanismes de pouvoir et des rapports de domination : l'université. L'espace académique français résiste au développement et à l'engagement épistémologique critique. Il maintient l'épistémologie positiviste comme norme scientifique, soutenant souvent de multiples formes de

Science fiction is a genre in which anything is possible. It therefore comprises the perfect litmus test of any given culture’s prevailing hopes and fears about the future. One such source of anxiety that has been particularly conspicuous... more

Science fiction is a genre in which anything is possible. It therefore comprises the perfect litmus test of any given culture’s prevailing hopes and fears about the future. One such source of anxiety that has been particularly conspicuous in works of fiction since the Industrial Revolution is the development of automata and other machines – specifically, whether they might eventually become strong or intelligent enough to overthrow their creators. As I will try to elucidate in this essay, fears about some sort of robot uprising fit into a more general worry among dominant groups about a reversal of fates between them and an oppressed group. The cyborg character, however, complicates this formula because it is a hybrid of human and machine, a boundary figure. This is a clear, perhaps uncomfortable reminder that the Other is also the Same.
In this thesis, I will be looking at five key examples from the last five decades of literature about cyborgs, namely: The Ship Who Sang by Anne McCaffrey; ‘The Girl Who Was Plugged In’ by James Tiptree Jr.; Proxies by Laura J Mixon; ‘Silently and Very Fast’ by Catherynne M Valente; and Ancillary Justice by Ann Leckie. Though these texts I will seek out ways in which cyborgs might disrupt binary understandings of identity and thereby challenge real-life social hierarchies. Most important to this investigation is the potential of cyborg disembodiment – that is, any kind of cybernetic separation of the consciousness from an organic body – to confuse how identities are perceived and constructed.

The article contends that Elena Ferrante's Neapolitan Novels occupy a special place among contemporary literature in that they superficially adopt traditional modes of storytelling, typically associated with the nineteenth century... more

The article contends that Elena Ferrante's Neapolitan Novels occupy a special place among contemporary literature in that they superficially adopt traditional modes of storytelling, typically associated with the nineteenth century Bildungsroman, while destabilizing them through a first-person narrator keenly aware of the manipulative potentialities of plot(ting). It supports this contention in a twofold manner. Firstly, by scrutinizing the text’s apparent linear trajectory and, through Genette’s notion of the arbitraire, coming to the conclusion that such linearity is revealed to be, at the end of the penultimate section, entirely constructed by the protagonist in an effort to exact vengeance on her friend. The article proceeds to examine how the textual apparatus bears the brunt of this revelation. In doing so, it adopts Peter Brooks’s thermodynamic model and reconfigures it into a metabolic model meant to monitor the set of activities and energetic transformations at work in the text. It identifies a metabolic malfunction in the novel’s last section, manifested as a form of textual hypothyroidism whereby the plot becomes, as it were, constipated. The article finally concludes that in halting the progress of the novel’s plot, Ferrante offers a cutting commentary on our exegetic practices and our tendency to read consequence into sequence, while simultaneously advancing a geometry of narrative entanglement that stands in sheer opposition to the linear.

This was a research paper for a course entitled Feminist and Multicultural Theologies. I unpack what gender complementarianism is, examine its history, and compare it to how Scripture and earlier Christian Tradition understood gender.... more

This was a research paper for a course entitled Feminist and Multicultural Theologies. I unpack what gender complementarianism is, examine its history, and compare it to how Scripture and earlier Christian Tradition understood gender. This allows me to establish that gender complementarianism is a recent innovation in secular and Christian thinking about gender, and that it can be described as a "trajectory" from Scripture and Tradition on gender, influenced by social, ideological, and intellectual developments in secular societies. I then pursue a critique of gender complementarianism, arguing that it is an "unsatisfactory trajectory" because it has troubling implications for orthodox theology, is not borne out by empirical experience and observation, and has harmful effects on human beings and societies and on ethical development.