Feminism in the university is in and of this world. I say this to push back against the idea that the university disconnects feminism from the ‘real world’ or creates a sometimes unbridgeable gap between feminist theory and scholarship and feminist
Soon after the collapse of communism, women's rights and gender equality became hotly debated issues in Poland, particularly as they were linked to different interpretations of what the transition to democracy ought to mean. In the context of conservative arguments linking Poland's “return to normalcy” with a return to traditional gender roles and relating feminism to the “foreign” socialist order, women's NGOs and networks in Warsaw started to creatively re-frame their arguments within the terms of Polish tradition. At the same time EUropeanization of gender discourses provided another contested register in which women's rights activists had to negotiate their claims. This article explores how concepts of gender and feminism in Poland have become objects, as much as effects, of powerful political debates, describing a discursive field where national self-understandings and values are negotiated in the context of transition and EU accession. It provides an ethnographic account of the central role played by notions of gender and feminism in imaging democratic citizenship and in producing new subject positions in postsocialist Poland.
differences and place of origin, were partners in the fight against the patriarchy and so deserving of mutual support. Some of the CIDEM members outspokenly supported the anarcho-feminism of Mujeres Creando (Women Creating), also a Bolivian feminist
Nof Nasser-Eddin and Nour Abu-Assab in Conversation
Nof Nasser-Eddin and Nour Abu-Assab
? The question is: “Your work is also committed to intersectionality, feminism, and queer theories—how do you view the relationship between intersectionality, feminism, queer theories on the one hand, and decolonial approaches to research in this field
In imagining Indonesia’s future, its character as a country with the world’s largest Islamic population emerges as a critical issue. In the post-Suharto period, some commentators have seen the emergence of Islamist politics as a threat to newly attained freedoms. No sooner had women been freed from the constraints of ‘state ibuism’, i.e., the official policy promoting the role of wife and mother (ibu) of the New Order (see Suryakusuma 1996), which endorsed patriarchal familism as a cornerstone of authoritarian politics, than they faced a new kind of patriarchal authority in the demands for the enactment of shari’a as state law. For example, during her 2005 visit to Australia, Indonesian feminist commentator Julia Suryakusuma raised the specter of Islam as the greatest current threat to gender equity and to women as social actors in civic life, whose rights in the domestic sphere are now protected by the state. The growing influence of Middle Eastern Islam in Indonesia, evidenced by funding for organizations, translations of publications, and the increase in Islamist rhetoric, has caused alarm among many observers. This apprehension draws on the stereotype of the Middle East as the source of all that is ‘bad’ about Islam, taken as an undifferentiated whole. But this view of Islam fails to acknowledge debates within Islam and diversity in Islamic practice, not the least of which are the varieties of Islam that can be found throughout the Indonesian archipelago. These diverse practices have emerged as local communities and indigenous polities responded in distinctive and often unique ways during the long period of Islamic conversion, beginning from the thirteenth century.
Recentering the South in Studies of Migration
as a means of echoing Scarlett Hester and Catherine Squires's call—in their reflections on “ recentering black feminism”—that we must be “willing to search for knowledge and theory outside of our discipline” ( Hester and Squires 2018: 344 , emphasis
Feminist Networks across the Middle East and Europe
This article examines the emergence of transnational public spheres brought about by women activists in diasporas and countries of origin across Europe and the Middle East. Such activism can take various forms - networks, partnerships, transnational mobilisations against war or for advocacy - which, in turn, have an impact on the ability to provide women with new paths to emancipation. Although globalising states and societies are becoming more interconnected, demarcating inequalities and forms of governance still exist. Parameters based on territoriality and national citizenship reinforce the unequal access to resources that women experience around the globe and thus have a hand in shaping women's agendas. The article concludes that although women may be able to acquire empowering tools through feminist transnational networks, these tools are not always capable of dismantling boundaries or weakening old hierarchies.
Spirituality and women's agency beyond the Catholic Church in Poland
This article looks at various models of women's agency in Poland in the context of religion. Based on fieldwork among members of two feminized religious milieus—a new religious movement the Brahma Kumaris and an informal Catholic fundamentalist group—this article discusses the role of silence in ritual and everyday life as a form of agency. From the perspective of feminist discourse, particularly Western liberal feminism, silence is often interpreted as a lack of power. Drawing on informants' experiences, under Polish gender regimes, particularly as they relate to the organization of public and private spheres, silence is shown to be a fundamental component of agency. The analysis of silence displays the complexity of religious issues in Poland and serves as a critique of assumptions about religious homogeneity and the pervasiveness of religious authority in Poland.
initial work I have done on race and colonialism I always thought that in critiquing colonialism one could learn from how feminists critiqued patriarchy, today the emphasis is more on the intimate entanglement between the two. Not that using feminism
Michael Connors Jackman and Adeel Khan
central concern in the book is population and whether the concept has any place in feminism. Donna Haraway (chapter 2) identifies a global divide between what she calls the Born ones, the ‘multi-billions of human beings, industrial food animals, and