Moving kinship: practicing feminist justice in a more-than-human world

A purely theoretical analysis of Martha Nussbaum’s basis of the capabilities approach in feminist (rather than more broadly liberal humanist) justice yields a philosophical project that may appear inconsistent, if not incoherent. However, I suggest in this paper that when the reader considers the project’s very concrete aims, there surfaces an intelligible reason for the apparent incongruities between her feminist and liberal commitments. Since even a capabilities approach rooted in feminist justice is itself radical and must win political support in order to be implemented, I suggest that Nussbaum’s basis of the approach in feminist justice can perhaps be understood as a canny attempt to win support for her project on politically popular grounds, using the rhetoric of sex and social justice that has already been embraced by current economic powers. Once arguments based on morally irrelevant differences between sexes are politically endorsed, it will perhaps be easier to argue for the directly parallel moral irrelevance of differences based on accident of birth into the underdeveloped world.

This literature study systematically analyzes the endeavor for feminist justice within Islamic courts, with a specific emphasis on initiatives aimed at promoting gender equality and women's rights in cultures predominantly populated by Muslims. Based on an extensive examination of current research, the review emphasizes important discoveries and understandings about how gender interacts with other aspects of identity, including as race, social status, and sexual orientation, in the framework of Islamic law. This highlights the importance of legal changes that aim to improve women's rights under family laws, tackle discriminatory practices, and encourage gender-sensitive decision-making in Islamic courts. The challenges that have been noted include opposition from conservative factions and religious authorities, obstacles inside institutions, and the complex interplay of gender inequity with other forms of discrimination. Future research should prioritize intersectional approaches, collaborative efforts, and inclusive dialogue among feminist scholars, activists, legal practitioners, and religious authorities. These measures are crucial for promoting feminist justice and safeguarding women's rights within Islamic legal frameworks. In summary, the study is a thorough analysis of the latest research and presents significant perspectives for policymakers, practitioners, and scholars who are dedicated to promoting gender equality and women's rights in cultures where Islam is the predominant religion. Research Highlights: Intersectionality in Islamic Legal Contexts: The research highlights the importance of recognizing the intersectionality of gender with other identity markers, such as race, class, and sexuality, within Islamic legal contexts. Understanding how these intersecting forms of oppression shape the experiences of marginalized groups is crucial for promoting inclusive and equitable legal frameworks. Legal Reforms for Women's Rights: It emphasizes the significance of legal reforms aimed at enhancing women's rights within family laws, including measures to grant women greater autonomy, protections against gender-based violence, and access to justice. These reforms are essential for challenging discriminatory practices and advancing gender equality within Islamic courts. Challenges and Barriers: The research identifies challenges and barriers to achieving feminist justice within Islamic legal frameworks, including resistance from conservative factions and religious authorities, institutional barriers, and the intersectional nature of gender inequality. Addressing these challenges requires sustained efforts and collaborative approaches. Call for Continued Advocacy: The research underscores the need for sustained efforts towards reform and advocacy to address challenges and barriers in advancing feminist agendas within Islamic legal frameworks. Continued collaboration and dialogue between stakeholders, including feminist scholars, activists, legal practitioners, and religious authorities, are essential for promoting gender equality and women's rights within Muslim-majority societies.

Traditional models of gender equity incorporating deficit frameworks and creating norms based on male experiences have been challenged by models emphasizing the social construction of gender and positing that women may come to know things in different ways from men. This paper draws on the latter form of feminist theory while treating gender equity in mathematics as intimately interconnected with equity issues by social class and ethnicity. I integrate feminist and social justice literature in mathematics education and argue that to secure a transformative, sustainable impact on equity, we must treat mathematics as an integral component of a larger system producing educated citizens. I argue the need for a mathematics education with tri-fold support for mathematical literacy, critical literacy, and community literacy. Respectively, emphases are on mathematics, social critique, and community relations and actions. Currently, the integration of these three literacies is extremely limited in mathematics.

Ongoing debates within feminist ethics have been preoccupied by meta-ethical questions concerning the ground and scope of feminist claims about justice and the good. This is evident in the most prominent of these debates, in which feminists have argued over whether an “ethic of justice” or an “ethic of care” is the most appropriate basis for feminist ethics. In characterizing the flaws of each others’ positions, feminist philosophers have persistently returned to arguments about foundationalism and universalism in ethics. Care feminism has been argued to run the risk of essentializing women and of collapsing into ethical particularism, whereas justice feminism has been held to account for assimilating women to a masculinist construction of the human and the universal. Meanwhile, a variety of postmodernist and post-colonial feminist theorists have sought to find a way beyond the choice between justice and care.1KeywordsEthical SignificanceMoral ConsciousnessMoral AuthorityMoral PointFeminist PhilosophyThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Inheriting Identity and Practicing TransformationThe Time of Feminist Politics Shannon Hoff A human life unfolds over time. No moment of it can be considered apart from the others, independently of the fact that the human being was and will be, and so no moment is sufficient on its own to tell us of the nature of that identity. Each moment is insufficient as an expression of who we are, as an answer to the question of what we want to be, or as a point at which a full account of our identity could be given. And we live each moment as if afflicted by a dual blindness with regard to the past and future that lend it significance; while exercising pervasive influence in the present, this past and future are relatively inaccessible to our reflective insight. We are always “growing up,” so to speak, from out of a childhood that can never be the purely transparent object of reflection, to an adulthood or “accomplishment” of identity that is always in the mysterious future, unimaginable in the terms of the adolescence in which we find ourselves. My purpose here is to show how this issue resonates in the context of feminist philosophy, feminist critique, and feminist practice—that is, how a consideration of time and its impact on human experience allows us to highlight the accomplishments of various avenues of feminist thought, to elaborate their shortcomings in relation to each other, to perceive the reasons behind the tensions among them, and to understand the way in which they are (and should [End Page 167] be understood as) connected. I will work through the issue of what it means to live in the temporal dimensions of past, present, and future—what it means to inherit an already meaningful world, to be an individual in the present, and to be propelled into an uncertain future—so as to provide a general framework by which to interpret the history of feminist thought. I will explain these different temporal dimensions in terms of the (respective) ideas of cultivation, universality, and transformation, identifying the positive and negative significance of each and also the demand that the tensions among them be negotiated. Finally, I will show that feminist justice is in fact found here, as answerability to all three—to communities of cultivation, to the demands of universality, and to the inconclusiveness and transformability of human identity. While much feminist thinking has been committed to exploring these elements singly, in abstraction from the others, and while such work is important, it is also valuable to explicitly explore the relationships and tensions among these different aspects, to articulate how to act and think in light of this underlying conceptual context, and to do so in a more explicit and self-conscious way. There is, of course, a disadvantage to not exploring these elements on their own terms: namely, that one handles their subtleties roughly. A further and related danger is that involved in trying to draw a broad picture of a tradition with complex and conflicting elements, one that does not count itself as a tradition at times—as a “we,” a feminism, or a feminist thought.1 While I will talk about “feminism” or “feminist thought,” I do not presume that these differences do not exist; my goal is simply to explore what is involved in an elaboration of a critical interpretation of society, when the society one critically interprets is an agent in one’s formation. The description of the dynamics of human becoming, agency, and critique I develop below has the purpose of showing that it is possible to understand differences between feminist positions as complementary, a process that will lead me to underemphasize stringent divisions and charged oppositions and to focus on drawing connections. Let us turn now to a preliminary description of the conceptual framework I seek to construct. Feminism and Time To advance feminist purposes is, one might presume, to hope for and work toward a new and transformed reality in the future. It would seem, however, that this reality cannot be clearly envisioned in the present, since that would require the transformation of the very people envisioning it. In...

Feminist Justice as More-than

I argue that the achievement of feminist justice is centrally related to the pursuit of peace, so that those who oppose violence in international arenas must, in consistency, oppose violence against women as well. This requires putting an end to the overt violence against women that takes the distinctive form of rape, battering, sexual harassment, and sexual abuse, and to the structural violence that takes the form of inequalities suffered by women in their families and in the economic arena.

Feminist Justice and the European Court of Human Rights

In May 2015, a women’s court was held in Sarajevo over a four-day period. It was the first such court on European soil in over 40 years and reflected a growing awareness within the former Yugoslavia of the limitations of international and national criminal trials. I attended the Women’s Court, and this article draws on both my experiences as a participant observer and my interviews with some of the organizers and witnesses. Although it is too soon to know whether the Court will produce any substantive results or have any lasting impact, I offer an early analysis. While the organizers of the Court theorized it as feminist justice, I regard feminist justice as part of what Frank Haldemann terms ‘justice as recognition.’ Analyzing and assessing the Court within this conceptual framework, I argue that it successfully delivered justice as recognition at a symbolic level. The challenge now is to translate this symbolic justice as recognition into a more tangible and practical form.

Feminist Justice

Feminist Justice Beyond Law:

Women, men and public health—how the choice of normative theory affects resource allocation

Feminist Justice and Sexual Harassment

Ecofeminism extends feminism’s quest for women to have equality with men to the non-human and interspecies of our natural world. Ecofeminism is concerned with the oppression of women, nature and the environment. Ecofeminism places species at the centre of every life form, eschewing the notion of hierarchy and dualism. Feminist materialism dislocates the centrality of the human and makes the connection between corporeality and environment, and Anthropocene feminism is where these ideas come together. This chapter digs deeper into these analyses’ concern with ecological and feminist justice, and, more latterly, for planetary survival to provide important insights to move social work towards a feminist Anthropocentric epistemology

8 Feminist Justice and the Family