Describing Şirin Tekeli only as an academic, political scientist, feminist, writer, translator, intellectual, and activist would undervalue her. She was a rare, precious gem—a diamond. The four Cs that are used to evaluate a diamond—clarity, cut, carat, color—are characteristics that can be applied to her as well. She was an extraordinary woman and a unique person.
A Feminist Reinterpretation of the Radical Machiavelli
Andrés Fabián Henao Castro
This article argues for a feminist reinterpretation of the ‘radical Machiavelli’ tradition which pushes Machiavelli’s performative theory of power towards emancipation. I base my argument on a rereading of Niccolò Machiavelli’s Mandragola, whose historical use of the mandrake legend, I claim, symptomatizes historically gendered forms of labour expropriation characteristic of early modern capitalism. Against the background of that historical contextualisation, I then argue against James Martel’s interpretation of Machiavelli’s theory of open secrets, as one that remains unable to extend to Lucrezia the democratic insights that he identifies in Callimaco and Ligurio’s textual conspiracies. Dialectically relocating the political heroism of this play in Lucrezia’s performance, I conclude, Machiavelli’s comedy becomes nevertheless useful for a subaltern theory of democratic action.
Parcours de femmes à l’origine du CNFF (1880–1901)
This article aims to show that the foundation in 1901 of one of the most prominent French feminist associations, the Conseil national des femmes françaises (CNFF), was the result of the encounter between republican and feminist activist networks. Studying the trajectories of the CNFF’s pioneers, using biographical and archival sources, permits us to better evaluate the influences of free-thinkers, freemasons, and liberal Protestants on the movement. The author shows that these networks, which came together in the fight for the abolition of the regulation on prostitution, were at the heart of first wave feminist struggles for gender equality and the democratization of the Third Republic. Their intervention in the public sphere, especially in this movement, led to an unexpected interplay between feminists and republicans. This feminist moment must also be understood as a republican moment.
Motherhood and HIV/AIDS as Sites of Action
Pamela J. Downe
Ongoing discussions about feminist anthropology as an active and relevant sub-discipline largely rely on historical comparisons that pit the political fervour of the past against what is deemed to be the less defined and increasingly disengaged feminist anthropology of today. In this paper, I argue that the prevailing tone of pessimism surrounding feminist anthropology should be met with a critical response that: (1) situates the current characterization of the sub-discipline within broader debates between second- and third-wave feminism; and (2) considers the ways in which the supposed incongruity between theories of deconstruction and political engagement undermines the sub-discipline's strengths. Throughout this discussion, I consider what an ethnographic study of motherhood in the context of HIV/AIDS can offer as we take stock of feminist anthropology's current potential and future possibility.
Robin Whitaker and Pamela J. Downe
Feminist ethnography was a hot topic at anthropology conferences in the 1980s and 1990s. As students, we remember meeting rooms so packed that people crowded in the doorways, straining to hear energetic debates over the negotiation of power, the embodiment of systemic and structural violence, the possibilities for combining scholarship and political activism, and issues of identity and difference – not least the dangers of imposing an ethnocentric feminist agenda on ‘other’ women. By early in the new millennium, that passion had waned; feminist sessions at major conferences were fewer in number, audiences smaller. At the same time, even thinkers foundational to the field began to decry the lost promise of feminist anthropology, arguing that the Y2K version was less political and less effective (e.g., Alonso 2000; Moore 2006). For many feminist anthropologists who remain actively committed to engagement and advocacy, this is a troubling and puzzling trend. It is not as if the problems are all resolved or the injustices all redressed.
Women Beauty Vloggers’ Self- Representations, Transformations, and #thepowerofmakeup
Women beauty vloggers, or video bloggers, produce YouTube self-representations as a means of considering cosmetics, their appearance, and cultural expectations about femininity. These vloggers developed “the power of makeup” videos and related social media texts in order to critique makeup shaming and attempts to limit women’s representations and aesthetic choices. Their incomplete cosmetic applications are connected to and rework reality television makeovers and feminist considerations of beauty. Feminist scholars, including Bordo and Bartky, suggest that makeovers direct women to pursue transformations into better selves and to follow beauty experts’ directions. In contrast to these forms of control, beauty vloggers have more authority over their practices. They use the term “transformation” to describe applications that are not focused on ideal looks or ever-improvable selves, and reform beauty culture around participants’ interests and artistry rather than male heterosexual expectations. These women’s practices of self-definition challenge mainstream conceptions of art, makeup, and femininity.
Local Knowledge and Universal Claims
In Vanuatu, where the revival of kastom (custom) has been pivotal in defining postcolonial identity, articulations of feminism(s) are offen met with ambivalence. The tension between discourses of individual rights and collective obligations and the tension between universal ideas of women's rights and local cultural practices such as kastom must be confronted. An engaged feminist anthropology, I argue, resists singular accounts of modernity by locating local knowledge and kastomary practices within a larger context that unsettles the boundaries of local and universal. Disentangling the ways in which contemporary critiques of kastom resonate with missionary and colonial representations of Melanesian violence and drawing attention to the structural violence of everyday life are also important tasks. Invoking the concepts of 'modest witness' and 'situated knowledge', I discuss what Strathern (1987) has called the 'awkward relationship' between anthropology and feminism and consider the possibilities of an engaged feminist anthropology.
Barbara Franchi and Natália da Silva Perez
The f-word used to be inappropriate for polite company, but today nobody seems afraid to say it, loud and proud. Hollywood stars and world-famous pop singers can openly claim to be feminists; it is now acceptable for mainstream celebrities to emulate that which more radical independent feminist artists have been doing for the past few decades. This gradual mainstreaming of feminism, facilitated in part by easier and wider access to communication technology, is reflected all over mass media. The last couple of years have also seen a number of high-profile female celebrities engaging in feminist political action. When Angelina Jolie and Emma Watson are UN ambassadors in projects that aim to promote the emancipation of women worldwide, when pop singer Beyoncé openly declares that “we have a way to go [to achieve equality] and it’s something that’s pushed aside and something that we have been conditioned to accept,” (Vena, 2013) their voices are heard by a wider audience, one that might not have been reached by the voices of activists and scholars who have for decades denounced the problems caused by gender discrimination.
The Discovery of Ottoman Feminism
The formation of a feminist consciousness and memory in Turkey coincided with a historical period in which both social movements and academic studies proliferated. Towards the end of the 1980s, the increasing number of women's organisations and publications began to impact upon both the feminist movement and academic research in the area of women's studies. This, combined with the expansion of the civil societal realm, has resulted in many topics and issues related to women becoming part of the public discussion, thereby contributing to the development of a new feminist consciousness. This article discusses the impact of the work in the field of women's history and the ensuing discovery of an Ottoman feminism on the formation of such a feminist consciousness and memory in Turkey.
Many feminists have been troubled by questions of friendship in ethnographic research. For some critics, such assertions elide power imbalances, invoking a 'sisterly identification' built on essentialist models of gender. In this article I combine insights gained from partisan ethnography in the Northern Ireland Women's Coalition with feminist theory to argue that the problem lies not with claims to friendship as such, but with a naturalized model in which friendship is treated as a power-free zone. A more politicized approach to friendship offers analytical tools for thinking about methodological, epistemological, political and applied problems in feminist anthropology and politics and to wider questions about the relationship between intellectual and political life, critique and solidarity.