Women Intellectuals Research Articles

Modern Women Intellectuals and the Sandino Rebellion: Carmen Sobalvarro and Aura Rostand

Achieving global fame in 1927, Nicaragua’s General Augusto César Sandino came to symbolize and unite international solidarity movements against US imperialism by cultivating a sophisticated transnational intellectual network that encompassed communications, public relations, intelligence, provisions, volunteers, and fundraising. The participation of male public intellectuals in Sandino’s strategic communications is well documented, but the roles of intellectual women in the rebellion have not been appreciably explored to date. Bringing to light new archival research on the Nicaraguan poets and journalists Carmen Sobalvarro and Aura Rostand, this article examines how their gendered writing and public personae propagated both Sandino’s war and his legacy after his 1934 assassination. As part of an informal network of women intellectuals, Sobalvarro and Rostand played integral roles in Sandino’s public relations in Nicaragua and abroad. As Sandino has once again become a contested figure in light of Nicaragua’s oppressive Ortega-Murillo government, this recuperative cultural study also bears on present-day Nicaraguan political discourse.

Kathryn Kerby-Fulton / Katie Ann-Marie Bugyis / John Van Engen (Eds.), Women Intellectuals and Leaders in the Middle Ages. Woodbridge, Boydell Press 2020

Article Kathryn Kerby-Fulton / Katie Ann-Marie Bugyis / John Van Engen (Eds.), Women Intellectuals and Leaders in the Middle Ages. Woodbridge, Boydell Press 2020 was published on June 1, 2021 in the journal Historische Zeitschrift (volume 312, issue 3).

Ladina Social Activism in Guatemala City, 1871–1954

In her beautifully researched Ladina Social Activism in Guatemala City, 1871–1954, historian Patricia Harms opens the windows wide on the world of ladina women's organizations from the outset of the Liberal Party's consolidation of power to the overthrow of the October Revolution's reformist government. The book is primarily an analytical narrative that restores to the historical record the ideas and actions of urban, mainly middle-class ladina women who created maternalist feminist circles. The book, in its introduction, seven chapters, epilogue, informative notes, and useful appendixes with brief biographies of the largely unknown women who formed the core of the women's movement, looks at Guatemala City's ladina women–centered literary circles, journals, and organizations. Above all, Harms examines the intense dynamics of ladina women's mobilizations and ideologies during the period of the reformist October Revolution, from 1944 to 1954. In her introduction, Harms underscores that knowledge of women's history—making visible the invisible—is a prerequisite to, not a substitute for, gender analysis.Harms looks at three broad periods: the development of the Liberal Party and its discourses of progress, order, and secularism between 1871 and 1930; the Jorge Ubico dictatorship between 1930 and 1944; and the ten years of the October Revolution, from 1944 to 1954. The first of these periods saw the birth of a protofeminist consciousness that was articulated in two journals, La Voz de la Mujer and El Ideal, directed to literate urban ladina women and edited by the Lappara sisters, two fascinating women from a poor ladino family in Quetzaltenango. They advocated for a reimagined Liberal Party modernization that included women, poor people, and Catholic workers, and they created a space in which women intellectuals were legitimized to speak and write about civic issues. This important legacy surfaced after the fall of the Manuel Estrada Cabrera dictatorship, when in the 1920s women formed an overtly feminist group, the Sociedad Gabriela Mistral. Although gender roles were not challenged and maternalism remained the unquestioned avenue for women's roles outside the home in moral education and social welfare, the 1920s had many dynamics. Alberto Masferrer's social justice Vitalism and Mistral-inspired theosophy joined in the ideological crucible of maternalism, Catholicism, and liberalism. Out of this came women educators such the remarkable and prolific Luz Valle, who even under the Ubico dictatorship pushed maternal feminist thought to make materialist critiques of social and economic structures.The bulk of the book is devoted to the intense reform years of the October Revolution. The male leadership of the revolution marginalized women, and so has most literature on this period. Harms's important intervention demonstrates women's centrality in the trajectories of both reformism and its opposition. On the progressive side, gains that women made were largely the result of their own activism. They created communal kitchens and day-care centers vital to women workers even before Juan José Arévalo's election, they advocated for and won suffrage for literate women, and in 1947 they organized the first Inter-American Congress of Women, which drew the US State Department's direct attention because of its outspoken opposition to Cold War politics. Harms fascinatingly casts new light on the initiatives of the Alianza Femenina Guatemalteca, known primarily as a women's group formed in 1951 by socialist-leaning urban ladina professionals and artists who supported the revolution. Harms shows that the Alianza Femenina Guatemalteca tried to radicalize the revolution in ways that other progressive groups did not. The group initiated a cross-class alliance that came to include thousands of mainly poor rural and working-class women. Its members sought—without success—to extend suffrage to illiterate Guatemalans, amend the 1947 Labor Code to include domestic workers and pieceworkers, alter the 1952 land reform in the interest of landless rural workers, and arm themselves against the 1954 coup. The Alianza Femenina Guatemalteca stands as a tribute to what could have happened.Sidelining women was the Achilles' heel of reformism, and the absence of a feminist challenge to gender roles left maternal feminism vulnerable to the opposition. The counterrevolutionary movement, and especially the Catholic Church hierarchy, paid close attention to urban women and sought their support as a key part in its strategy. The movement animated a conservative maternalism by claiming that under communism the state would replace the family and the church. Its unmatched hymn was the protection of the traditional woman and of God.Ladina Social Activism in Guatemala City, 1871–1954 is an important book full of exciting information. What Harms leaves unexplored are the serious implications of her observation that ladina feminists turned a blind eye to ethnicity. Throughout these over six decades Mayas formed the demographic majority in Guatemala, the discourse of “el problema del indio” was current, and Mayas worked in the city. Urban ladinas no doubt saw Maya women who worked as maids everyday. Harms's work invites us to consider how feminism can square with racism.

Women Intellectuals and Leaders in the Middle Ages, by Kathryn Kerby-Fulton, Katie Ann-Marie Bugyis, and John Van Engen (Eds.)

Women Intellectuals and Leaders in the Middle Ages, by Kathryn Kerby-Fulton, Katie Ann-Marie Bugyis, and John Van Engen (Eds.)

Javanese Women's Efforts to Face Patriarchal Culture in the Novel Para Priyayi by Umar Kayam

This study analysed the problems caused by the patriarchal culture and the Javanese women’s effort to get their existence in society. The novel Para Priyayi by Umar Kayam was one of the literary works that was thick with Javanese culture. This study used the theory of existentialist feminism Simone de Beauvoir (De Beauvoir, 1949). The result of this research was the Javanese female characters in the novel Para Priyayi by Umar Kayam experienced injustice due to the patriarchal culture. However, Javanese women leaders made efforts, so they could bring out their existence in the private and public. The existence raised by Javanese female figures in the form of women can become someone who can become an intellectual woman.

Sistuhs in the Struggle: An Oral History of the Black Arts Movement Theatre and Performance by La Donna L. Forsgren

Reviewed by: Sistuhs in the Struggle: An Oral History of the Black Arts Movement Theatre and Performance by La Donna L. Forsgren Le’mil L. Eiland Sistuhs in the Struggle: An Oral History of the Black Arts Movement Theatre and Performance. By La Donna L. Forsgren. Evanston: Northwestern University Press, 2020; pp. 376. La Donna Forsgren’s Sistuhs in the Struggle: An Oral History of the Black Arts Movement Theatre and Performance is the first history to highlight Black women intellectuals of the Black Arts Movement, which explicitly melded artistic expression with Black racial pride during the 1960s and ’70s as a challenge to white supremacy in the United States. Historiography on the Black Arts Movement is often male-dominated with a genealogy crediting figures like Ed Bullins, Amiri Baraka, and Larry Neal. Countering the logic that Black feminist drama was tangential to the movement, Sistuhs in the Struggles organizes a plethora of Black women artists to explain how they developed their Black aesthetics, nourished the racial politics of the Black Arts Movement, and advanced the genre of Black feminist drama. Centering these Black women’s artistic contributions, Forsgren offers a new perspective on the intertwining gender and race politics of the movement. Sans neat conclusions, Sistuhs in the Struggle examines the individual contributions of Black women intellectuals of the Black Arts Movement, their inspirations and accolades, and their methods for navigating sexism and racism. Forsgren’s project offers wonderful firsthand accounts of women in the Black Arts Movement and their legacies as their aesthetics informed various arenas of theatre and performance. In addition to providing a window into the movement, through these interviews Forsgren archives not only their aesthetic practices, but the politics that informed their work. She interviews a range of artists, some iconic like Ntozake Shange, Sonia Sanchez, Micki Grant, and Jackie Taylor, and some lesser known like Dawn Alli and Nora Cole. What began as a project to include nineteen interviews expanded to include the contributions of their dearly departed sistuhs, such as founder of Harlem’s National Black Theatre Barbara Ann Teer, as interviewees acknowledged her contributions to theatre. Forsgren was wise in including Black women intellectuals working on and behind the stage. In particular, her interview with Kathy Perkins reveals how distinct gender and racial politics impacted her career in lighting design. Each of the four chapters includes edited fragments of interviews, but concludes to resemble a roundtable of familiar scholars or an intimate space where women of your family gather. Each chapter orbits around a distinct concept in an effort to expand the discussion of Black women’s artistic contributions to Black theatre and performance. Chapter 1, “Spiritual Sister: The Black Aesthetic, Feminism, and Black Power,” explores the melding of and, sometimes, tensions between Black art, feminism, and Black Power politics. Chapter 2, “Black Theaters Matter: The Art of Institution Building,” charts how institutions like the Harlem Children’s Theatre Company, the Black Ensemble Theatre of Chicago, and the National Black Theatre of Harlem advance Black theatre on a regional and national stage. Chapter 3, “‘Traveling with Ears to the Ground’: Black Arts Movement Drama, Ritual, Teleplays, and Musicals,” explores various women’s transition from playwrighting to writing for television and Broadway, off-Broadway, and musical theatre. Chapter 4, “Performative Embodiment on Black Arts and Alternative Stages,” provides a glimpse into artists’ performance practices in front of and behind the stage. Forsgren’s methodology intertwines Black feminist oral history with critical performance ethnography to interrogate the “relationship between the Black aesthetic, performance, and Black empowerment” (5). Building off Dwight Conquergood’s praxis of witnessing, Forsgren includes her own responses to and commentary on the interview process and reflections on how her presence shaped her respondents’ engagement and candidness. This project also illuminates how Black women artists developed their art in dialogue with one another. Forsgren intentionally arranges the interview transcripts so that she shows multiple perspectives on (and sometimes disagreements about) a single issue or event. For example, some women like Shange associate themselves with the feminist movement, whereas others such as Doris Derby intentionally distance themselves from [End Page 202] feminism and define themselves as “womanist.” This book highlights disagreements among the...

La influencia de la intelectual peruana en el desarrollo del papel de la mujer de inicios del siglo XX

El propósito de este artículo es revisar la literatura periodística de mujeres a inicios del siglo XX. Esta es un instrumento de análisis del pensamiento colectivo que la intelectual mujer poseía y que determinó —tanto de manera directa como indirecta— los futuros cambios socioculturales.
 Durante las dos primeras décadas del siglo XX, las intelectuales trabajaron un tema de fondo: el acceso de la mujer a la educación y a un trabajo digno. Esta temática fue planteada desde distintos puntos de vista, los cuales generaron debates y rivalidades entre las mismas enunciantes. Este estudio gira alrededor del artículo de Mercedes Cabello de Carbonera, “Los exámenes”.

The Bitch Is Back: A Reappraisal of Mary McCarthy for the 21st Century

ABSTRACT This introduction to the Mary McCarthy special issue of Women’s Studies asks, why Mary McCarthy? Why now? Mary McCarthy is one of America’s leading women intellectuals – fiction writer, literary and cultural critic, editor, and public intellectual. Her career spanned over fifty years as theatre editor of Partisan Review; autobiographical writer of Memories of a Catholic Girlhood and the later Intellectual Memoirs and How I Grew; best-selling novelist of The Group; satirist of the New York intellectual scene in The Oasis and The Groves of Academe; public intellectual and reporter on the war in Vietnam, the Medina Trial, and the Watergate Hearings; and recipient of the National Medal for Literature and the MacDowell Medal. Yet her literary and critical contribution have been largely eclipsed by her cultural celebrity as a sharp wit with an acerbic tongue, striking good looks, and a penchant for taking on taboo subjects of female sexuality. This essay looks at how limited gender expectations have shaped McCarthy’s reputation as a “modern American bitch” and “our leading bitch-intellectual,” and why new feminist readers are ready to embrace her distinction as a smart, sharp, sexy woman of wit

Zora's Legacy: Black Love as Critical and Creative Inquiry

Zora's Legacy: Black Love as Critical and Creative Inquiry

‘Firing with the pen’: Centring the intellectual legacy of Phyllis Ntantala-Jordan

This article celebrates the eclectic and politically engaged oeuvre of Phyllis Ntantala-Jordan, one of South Africa’s foremost and insurgent black women intellectuals. She lost her mother at a tender age and was single-handedly raised by a value-oriented father who consciously instilled humanistic values in her that later served as her moral compass. Her father’s pivotal nurturing role gave her life meaning and purpose. I argue that throughout her rich and politically engaged intellectual life, her home in rural Transkei surfaces as a ‘site of resistance’ that ignited and nurtured her political and moral consciousness. Women’s issues featured prominently in her scholar-activism.

Women Intellectuals in Serbian 19th Century Culture and Their Beliefs: The Importance of Discontinuity

Women Intellectuals in Serbian 19th Century Culture and Their Beliefs: The Importance of Discontinuity

The Moral Electricity of Print: Transatlantic Education and the Lima Women’s Circuit, 1876–1910 by Ronald Briggs

Reviewed by: The Moral Electricity of Print: Transatlantic Education and the Lima Women’s Circuit, 1876–1910 by Ronald Briggs Ana Peluffo KEYWORDS Transatlantic Networks, Sentimentality, Affect, Literary Salons, Ronald Briggs, Matto de Turner, Gorriti, Pedagogy, Sisterhood, Hemispheric Americanism ronald briggs. The Moral Electricity of Print: Transatlantic Education and the Lima Women’s Circuit, 1876–1910. Vanderbilt UP, 2017, 254 pp. Ronald’s Briggs The Moral Electricity of Print could not be timelier in its publication. It comes at a time when debates on transnational networks, feminism and cross-border politics have achieved renewed urgency in the academy, motorized in part by the Ni Una Menos movement in Latin America, and the rampant xenophobia and misogyny of the Trump administration. Briggs’s compelling and historically grounded reading of the Veladas Literarias, a feminist salon hosted in Lima by Juana Manuela Gorriti in 1876–1877 and revived by Clorinda Matto de Turner after the War of the Pacific blurs national borders by showing that many of the cultural conversations that took place there were hemispheric and international in scope. His engaging take on Gorriti’s salons as the epicenter of a trans-national gendered network that stretches its elastic borders across nations calls attention to the ways in which Peruvian debates on nation-building and women’s education intersected with global conversations in the US and Europe on the same topics. The main argument of the book is that for writers of Gorriti’s generation literature was not a formal endeavor based on fixed notions of aesthetic purity but rather a messy political terrain in which boundaries between pedagogy and art, reason and sentiment, politics and aesthetics were often blurred. Briggs weaves into his archive an impressive range of transnational sources that he is careful to contextualize and situate at the local level. In the book, he combines close readings of works by Gorriti, Matto de Turner, González de Fanning, Beecher Stowe, Serrano de Wilson, and Acosta de Samper, among others, with theoretical discussions on the circulation, translation, and appropriation of books and ideas across national borders. Drawing upon a variety of theoretical sources—including cosmopolitanism, feminism, transnational theory, and post-colonial studies—he proposes new readings of nineteenth-century canonic and non-canonic texts “in which the burning literary question is pedagogical” (5). Awarded a prestigious award by the nineteenth-century LASA section for the best book of 2017 in the area of nineteenth-century cultural studies, the monograph is a welcome addition to cultural historians working in several interrelated and multidisciplinary fields of study. One of the strengths of the monograph is the idea that the transnational circulation of books resulted in the construction of diasporic cultural communities that became an alternative to the masculine lettered city. When discussing the pedagogical implications of salon culture, Briggs points out that in a society that was extremely hostile to women intellectuals, the feminized space of the tertulia became an oasis in which women could provide for themselves the mentorship [End Page 239] and support that society at large denied them at the institutional level. “As a marginalized minority within the field of literature,” he claims in the introduction, “women writers often linked group and individual success” (4). In order to trace the genealogy of the salonnière as a self-taught cultural hostess, Briggs studies the autobiographical writings of colonial and early nineteenth-century authors who relied on autodidacticism to build their intellectual personas. According to Briggs, women writers from the Lima cultural circle shared with their intellectual predecessors a utopian vision of the “teaching book” and the social novel that mimics the complex dynamics of the mentor-mentee relationship while acting as an extension of the classroom space. Rather than fetishizing the book as a diasporic material artefact, or the novel as a form, Briggs shows that nineteenth-century novels had much in common with textbooks, anthologies, and the journals in which they were often serialized. Whereas previous scholars have used the veladas to trace the genealogy of Peruvian feminism and to study conversations that took place there on women’s education, the feminization of civility, gender discrimination in the workforce, and suffragism, among other pressing topics, Briggs opts...

To the Front and Center of the Field: Recent Histories of Black Women, Gender, and Black Power

To the Front and Center of the Field:Recent Histories of Black Women, Gender, and Black Power Rhonda Y. Williams (bio) Ashley D. Farmer. Remaking Black Power: How Black Women Transformed an Era. Chapel Hill: University of North Carolina Press, 2017. xx + 288 pp.; ill. ISBN 978-1-4696-3437-1 (cl); 978-1-4696-5473-7 (pb); 978-1-4696-3438-8 (ebook). Tanisha C. Ford. Liberated Threads: Black Women, Style, and the Global Politics of Soul. Chapel Hill: University of North Carolina Press, 2017. xvi + 272 pp.; ill. ISBN 978-1-4696-2515-7 (cl); 978-1-4696-3613-9 (pb); 978-1-4696-2516-4 (ebook). Robyn C. Spencer. The Revolution Has Come: Black Power, Gender, and the Black Panther Party in Oakland. Durham, NC: Duke University Press, 2016. xv + 280 pp.; ill. ISBN 978-0-8223-6275-3 (cl); 978-0-8223-6286-9 (pb). Soul Sisters to the front(lines) of struggle. Black women intellectuals, artists, educators, organizers, and fashionistas at the center of political culture. Black Militant, Revolutionary, African, Pan-African, Third World, (African)Every Woman on the (battle)fields of history. These expressions and their syntactic strikeouts stylistically proclaim: For too long, the historical images and historiography conjured by the words black power have been traditionally dominated by either black men as historical actors or analyses of hegemonic patriarchal power. Appreciatively, neither the "traditional" nor "hegemonic" prevail in these deeply researched books by Tanisha C. Ford, Robyn C. Spencer, and Ashley D. Farmer. In their works, black women are not only visible as historical actors, contributors, and sometimes visionaries in struggles for black liberation. They are also navigating, wrestling, rethinking, abiding, retooling, and even changing the course of culture, ideas, organizations, and everyday social and intimate spaces. Let us begin with the book jackets. The front cover of Ford's Liberated Threads features a photo of Olive Morris with a manicured Afro and geometric-patterned skirt, her hands firmly holding a bullhorn to her lips. Morris is speaking at a rally at the central library in Brixton to protest "special" police patrols of the predominantly black neighborhood in London in 1978. Spencer's The Revolution Has Come also features a photo—six [End Page 118] Afro-coiffed Black Panther Party women at De Fremery Park in Oakland, California, in 1968. This image of the relatively known (Kathleen Cleaver), little known (Tarika Lewis), and unknown (the other four women are not identified) women bridge familiar, corrective, and still-to-be-written narratives of the Black Panther Party. The cover of Farmer's Remaking Black Power is a black-and-white illustration of various black women's faces punctuated by stars and one clenched black power fist; they anchor the title in allusive red, black, and green.1 As suggested by their covers, these books, which literally and figuratively frame hundreds of pages of research, signal the centrality of black women's stories and activist legacies. Writing different types of history—cultural, organizational, and intellectual, respectively—Ford, Spencer, and Farmer document black women's presence, voices, ideas, arduous work, influence, and, to varying degrees, the multifaceted gendered terrains of struggle in the post-World War II, civil rights-black power era. All three authors interrupt perfunctorily framed, male-inspired liberation narratives, as well as model ways to interrogate patriarchy without simplistically erasing black men or conflating black power with gender oppression. In these ways, their studies are emblematic of the newest wave of scholarship, chiefly prompted by black women historians, that complicates the historiography and enriches the history of race, women, gender, and social struggle.2 What Is Soul, Soul Sisters? Seriously investigating the common moniker soul and its power to signify "style," Liberated Threads examines how black women's "body politics" both inspired and emerged out of individual and collective black self-determination struggles. Ford argues that expressions of "soul style," steeped in black women's transgressive cultural performances, helped produce spaces of liberation, as well as physical and political danger, for black people who opposed divergent status quos structured by race, gender, class, sexuality, and the state. These black women created a language of the body. They asserted their freedom to define self...

Alice Stopford Green and Vernon Lee: Salon Culture and Intellectual Exchange

Abstract Archival evidence of the connection between Alice Stopford Green (1847–1929) and Vernon Lee (1856–1935) is restricted to a handful of letters and a few scattered references in ancillary documents. Extant correspondence provides a glimpse into the conversation and concerns of these two important European intellectuals, demonstrating their nascent interest in questions of social justice. Using network theory as a lens, this essay traces the contours of this connection, initiated during a formative period for both in the fertile context of the salons and dining rooms of London in the 1880s. This connection demonstrates the importance of social networks for women writers, artists, intellectuals and activists during the fin de siècle. By exploring the limited archival remnants of this friendship, this study highlights the Irish and European dimensions of Victorian metropolitan culture. It was because of salon culture that women with strikingly different backgrounds and sensibilities could connect and explore ideas of mutual concern, with reverberations for their political positioning and activism in subsequent decades.

A Tale of Two Feminists?

One of the most engaging, yet controversial, public intellectuals of the twentieth century, Hannah Arendt continues to be attacked with the same venom and ferocity that followed the publication of Eichmann in Jerusalem: A Report on the Banality of Evil (1963) more than fifty years ago. This article discusses why Arendt remains such a divisive figure and why her intellectual legacy is still so unsettling, particularly for Zionists. The essay examines how these issues are represented, negotiated, and problematized in Margarethe von Trotta’s film Hannah Arendt (Germany/ Luxembourg/France, 2012). It explores how one of the most prominent contemporary feminist filmmakers, whose work celebrates the life and activism of revolutionary women from Rosa Luxemburg to Gudrun Ensslin from the Red Army Faction, transforms the “historical Arendt” into a “cinematic Arendt.” Although not a revolutionary in the tradition of Luxemburg, the German-Jewish political thinker Arendt is an interesting choice for a left-leaning, post-Holocaust German woman director. Yet Arendt presents a paradox for feminists due to the contradictions embedded in her works and public pronouncements. The article examines these contradictions and how Arendt emerges from this film, which attempts to portray a politically engaged intellectual woman, a figure that is almost entirely absent from the film screen.

LA CONSTRUCCIÓN DE LA IDENTIDAD DE “PARIA” EN PEREGRINACIONES DE UNA PARIA (2003) DE FLORA TRISTÁN

The present work focuses on the work Peregrinaciones de una paria de Flora Tristan with respect to the process of construction of outcast in the subject. For this, we will need to focus on the position that women occupy in the 19th century, both in the Peruvian and international context. Likewise, we will analyze the different textual marks that reveal the category of not only in terms of her illegitimate daughter status or her status as an intellectual woman but also in the opinions that are governed in a traditional society. Finally, we will see that there are three phases for the formation of the pariah identity: the beginning, the reaffirmation and the dispossession.

Women Modernists and the Legacies of Risk: An Introduction

ABSTRACTThis introductory essay for the Australian Feminist Studies special issue on Modernist Women and Risk examines the changing fortunes of risk for feminist aesthetic and political work. It considers how risk in the work of modernist women intellectuals, writers and artists prompts us to imagine what it might mean in the twenty-first century to ‘risk anything’?

Misusing the Neighbours: Performing Andhra Child Marriages in Hyderabad State, 1930–1938

The British Government passed the Child Marriage Restraint Act in 1929. The Act is popularly known as the Sarda Act. The Act fixed the minimum age of marriage of girls and boys at 14 and 18 years, respectively. The jurisdiction of the Act was confined to British India alone. However, much before the British Government restrained child marriage, few Princely States had already banned child marriages. However, Hyderabad State could not ban child marriages. This article describes how the British-Andhra subjects performed child marriages in the territories of Hyderabad State to escape punishment for violating the Sarda Act. The subjects of the Hyderabad State clearly felt that the Andhra people were ‘defiling’ their ‘sacred territories’ by performing child marriages. This also intensified the demand for a ban on child marriage in the Hyderabad State. Women intellectuals, both Hindu and Muslim, were in the forefront in making the demand. The paper is based exclusively on primary sources. Newspapers and women’s journals in the Telugu vernacular such as the Golakonda Patrika, Andhra Patrika and Grihalakshmi, and autobiographies of Telangana intellectuals like Konda Venkata Ranga Reddy are used.

Black queer womanhood matters: searching for the queer herstory of Black Lives Matter in television dramas

ABSTRACTAlthough the hashtag #BlackLivesMatter (BLM) was created by three Black women, two of whom identify as queer, mainstream representations of the movement often erase the founders’ identities. This project works to counter the consistent and sustained erasure of Black (queer) women in the origin stories of social movements as well as in the larger cultural consciousness. We begin by locating the founders of BLM in a genealogy of (queer) Black women intellectuals who have repeatedly articulated the importance of analysis that acknowledges oppressions as multiple and interlocking. Then, using what we call a queer Black feminist critical lens, we analyze three drama television shows. Our analysis of episodes from Scandal and Orange is the New Black demonstrates how popular television dramas with majority-White audiences create a gender- and sexuality-neutral backstory for BLM, obscuring the movement’s innate queerness and original intentions around intersectionality. By contrast, Queen Sugar, a series on the Oprah Winfrey Network (OWN) which has a much smaller and more diverse audience, acknowledges BLM’s queer history and offers a more complex view of the movement as a whole.

A Study on Female Intellectual’s Contribution to the European Integration: Louise Weiss

유럽통합 및 유럽공동체 관련 사상가와 정치인에 대한 연구는 주로 남성 사상가에 집중되어 있으며, 여성 지식인에 대한 연구는 그 수가 더 적은 편이다. 여성 지식인에 대한 연구 부족은 여성의 유럽통합에 대한 기여가 극히 적었던 것 같은 편견을 야기한다. 하지만 여성들은 불리한 사회, 정치적 상황에도 불구하고 그들만의 방법으로 유럽통합에 일조했다. 루이즈 바이스 등의 여성 지식인은 유럽통합 사상이 구체화되기 시작하던 간전기부터, 유럽통합이 실현된 제2차 세계대전 이후까지 유럽공동체 창설과 유럽통합 발전에 적극 참여했다. 바이스의 업적은 1990년 들어 본격적으로 재조명되었는데, 그나마도 업적의 일부분만 연구되는 등 미흡한 점이 있었다. 본 연구는 바이스의 유럽통합에 대한 업적을 언론인, 교육가, 문필가, 유럽의회 의원 등 다각도로 살펴보는 데 목적을 둔다. 그녀는 20대에 제1차 세계대전을 겪으며 평화의 중요성을 인식하게 되었으며, 간전기에는 국제정치 주간지인『새로운 유럽』, 고등교육기관인 신평화학교 등을 운영하며 아리스티드 브리앙 등 뜻을 같이 하는 지식인들을 적극 지원했다. 제2차 세계대전 이후에는 냉전 시기 갈등을 책과 다큐멘터리, 사진 등으로 제작해 양차 세계대전 당시 유럽통합에 대한 노력과 프랑스 여성 투표권에 대한 주장에 관해 증언했다. 유럽통합을 통한 평화구축을 희구하던 바이스는 1979년, 유럽의회 첫 직선에서 의원으로 선출되어 유럽공동체 내에서 직접 활동하기에 이르렀다. 바이스는 유럽공동체 발전에 큰 기여를 한 여성 지식인으로 재평가될 필요가 있는 중요한 인물이다.Studies on important figures who made a contribution to European integration focused in general on male intellectuals. It is difficult to find such researches on female intellectuals in France where women’s suffrage was introduced only in 1944. It may create an illusion that there were not a female contribution for European integration, or at least that they played very limited role. Yet, it should be noted that, despite of unfavorable social and political circumstances, women intellectuals actively participated in European integration. Women intellectuals, including Louise Weiss, took a part not only in shaping ideas for European integration during interwar period, but also in realization and development of European Communities after World War II with view to prevent another war and strengthen a peace building in Europe. Recent studies since the 1990s shed light on Weiss’ works, but there are still some points to compensate because of their limited approaches. This paper aims to cast light upon Weiss’ role from multiple angles, as journalist, educationist, writer and member of the European Parliament. During World War I, she recognized importance of peace and, during interwar period, asserted European integration, based on a conviction that it could bring back peace to European people. She worked and established a solid network with other intellectuals, such as A. Briand, publishing L’Europe nouvelle and operating La nouvelle école de la paix. After World War II, she dedicated herself to publish books and was elected as a member of European Parliament in the first European election of 1979. Weiss should be reviewed and underlined as a female intellectual who made a great contribution to European integration.