North American Feminist Research Articles

O activismo estético feminista de Nikki Craft

Uma das condições para que na sociedade sejam alicerçados valores de género misóginos consiste na existência de uma estrutura de produção cultural heterossexual compulsiva, dominante e universalista que estabeleça princípios de representação dos sexos claramente diferenciados, que tendam a favorecer mais o homem em detrimento da mulher. Partimos de um princípio de que a produção da cultura origina processos de reprodução, o que significa, em termos práticos, que a representação de signos, códigos, valores e comportamentos associados aos sexos é potencialmente materializada nas sociedades, por homens e por mulheres. Essa tem sido uma batalha levada a cabo por muitas mulheres a partir da segunda vaga do movimento feminista, nomeadamente pela ala mais radical, que tem procurado reivindicar novos paradigmas no que diz respeito às convenções culturais de género. O que propomos neste estudo é analisar algumas das campanhas levadas a cabo por Nikki Craft, uma feminista radical norte-americana que viria a organizar e/ou a protagonizar nos anos 1970 e 1980 vários protestos em espaços públicos de algumas cidades dos Estados Unidos. Neste estudo procuramos clarificar as motivações e as estratégias levadas a cabo por essa feminista, cujos activismos incidiram contra algumas das estruturas culturais (campo da arte, instituições da beleza e indústria pornográfica) legitimadoras de representações desencadeadoras de prejuízos para a mulher

Margaret Atwood: Essays on Her Works (review)

Reviewed by: Margaret Atwood: Essays on Her Works Lorraine York (bio) Branko Gorjup , editor. Margaret Atwood: Essays on Her Works. Guernica. 260. $20.00 The essays in this volume analyze, one by one, Margaret Atwood's ten novels to date. (An eleventh novel, The Year of the Flood, was due to appear in the autumn of 2009.) Ten essays, nine of which have appeared in essay collections or journals between 1987 and 2002, plus one new essay on The Blind Assassin and a new interview with Atwood herself make for a retrospective volume on the novel form. Indeed, it would have made sense for this volume to announce more markedly its emphasis on Atwood's work in this particular genre, but the volume is subtitled Essays on Her Works, and the editor's introduction does not delve to any significant degree into the specific question of Atwood's long-standing relationship with the novel. It's a shame; given Atwood's long-time fascination with the form and its history (evinced by the fact that even a volume that she has written ostensibly on the subject of economics, Payback: The Shadow Side of Debt, is not so much about economics as it is about the metaphors of debt and indebtedness in the Victorian novels she knows so intimately). [End Page 502] The editor's rationale for bringing these essays together is partly one of convenience (though a search I conducted through my university library revealed that I could gain access to almost all of the book's contents with very little difficulty) and one of context: he argues that this sequence of ten essays, each one devoted to a specific Atwood novel, arranged chronologically according to the novels' date of publication, allows the reader to 'follow the various stages in the "novelistic" evolution of Atwood's craft.' But does it? The novel-by-novel approach does yield some occasional comparisons, sometimes explicit, sometimes implicit, but the effect is more atomistic than contextual. There are fine moments here, to be sure: reading Gayle Green's 1987 essay on The Edible Woman takes us back in time in order to remind us how the criticism of Atwood's novel could and did serve as a sounding board for the exciting mid-eighties discovery of French feminisms on the part of North American feminist critics. A related strength of the volume is its focus on essays with fairly explicit theoretical groundings - a welcome change from many recent essays and conference papers on Atwood that seem to rehearse, time and again, the same sorts of explication du texte, with Atwood's writings serving as some sort of secular scripture that need only be parsed and critically reheated and served. A welcome change in this respect is Jennifer Murray's 'Questioning the Triple Goddess: Myth and Meaning in Margaret Atwood's The Robber Bride,' which does not satisfy itself with merely explicating the Gravesian triple goddess paradigm in Atwood's novel but takes the further step of suggesting that, had Atwood played a bit more with the application of the structures of the myth in the novel, particularly its conclusion (wherein the dastardly Zenia plunges, conveniently, to her splashy death in the fountain below her hotel balcony), the novel would have been stronger for it. This is a serious and engaging critical response, whether one agrees with it or not. The interview that closes the collection is, like all interviews I can recall ever having read with Atwood, lively, acutely perceptive, and witty. To cap a collection of essays on the novels, though, it would have made sense to interview Atwood specifically on the subject of writing in this genre. Like the collection itself, the interview tends towards the general, even though the opportunity presented itself to fashion something much more critically focused. Lorraine York Lorraine York, Department of English and Cultural Studies, McMaster University Copyright © 2010 University of Toronto Press Incorporated

The Problem of Women's Sociality in Contemporary North American Feminist Memoir

Systematic analysis of 25 contemporary North American feminist memoirs reveals the significance of this kind of cultural production in the life of the women's movement. In memoir, feminists contest dominant movement narratives, recast and reclaim conventional gender stereotypes, and use their experiences to refine movement ideas and goals. Combining sociological aggregation and pattern identification and interpretivist understandings of memoir's empirical significance, this research indicates that feminists have spent considerable energy focused on transforming not just relations between women and men but among women themselves. To this end, they assert that feminists must acknowledge two difficult “truths”—women are emotionally damaged, and women are not as socially capable as convention would suggest. By analyzing such arguments, this article indicates feminist memoir is a vehicle through which actors do not simply uphold but also contest movement narratives, refining or abandoning movement frames that wear thin as lived experience contradicts them.

Marx and MacKinnon: The Promise and Perils of Marxism for Feminist Legal Theory

Catherine MacKinnon, perhaps the dominant voice of North American feminist legal theory over the last two decades, developed her feminist theory of law through an extended metaphor with Marxism. Marxist thought thus became thoroughly intertwined with MacKinnon's particular brand of radical feminism in the minds of many feminist legal scholars and activists. As MacKinnon's work has fallen out of favor in recent years, largely as a result of criticisms leveled against it from postmodern and critical race feminist perspectives, so too has the work of Marx. Setting MacKinnon's Towards a Feminist Theory of the State side by side with Volume I of Capital, and offering a critique of the use she made of Marx's work, reveals the continued relevance of Marxism to feminist legal scholarship and activism.

Theological Matricide, Essentially

This essay contains a brief analysis of five ways the terms 'essentialism' and 'essentialist' have been used and defined both traditionally and in recent Western European and North American feminist Christian theological texts. Given these possible meanings, several of which contradict each other, the author also explores the political and epistemological consequences of using the terms. She suggests that rather than indicating a theologian's metaphysical assumptions, they seem to function to discredit the epistemic competence of any theologian so characterised. She also asks why it is the case that only some feminist Christian theologians are so characterised, when, given the multiple meanings of 'essentialism', everyone is vulnerable to being named an essentialist.

Gendered Agendas: The Secrets Scholars Keep about Yorùbá‐Atlantic Religion

AbstractWhereas scholars have often described the material interests served by any given social group's selective narration of history, this article catches scholars in the act of selectively narrating Yorùbá‐Atlantic cultural history in the service of their own faraway activist projects. Anthropologist Ruth Landes' re‐casting of the Afro‐Brazilian Candomblá religion as an instance of primitive matriarchy not only encouraged feminists abroad but also led Brazilian nationalist power‐brokers to marginalise the male, and often reputedly homosexual, priests who give the lie to Landes's interpretation. In the service of a longdistance Yorùbá nationalist agenda, sociologist Oyeronke Oyewumi has declared traditional Yorùbá society ‘genderless’, and found, among both North American feminist scholars and Yorùbá male scholars, allies in concealing the copious evidence of gender and gender inequality in Yorùbá cultural history. What these historical constructions lack in truth value they make up for in their power to mobilise new communities and alliances around the defence of a shared secret. The article addresses how politically tendentious scholarship on gender has inspired new social hierarchies and boundaries through the truths that some high‐profile scholars have chosen to silence.

Other Ways of Reading: African Women and the Bible (review)

Reviewed by: Other Ways of Reading: African Women and the Bible Vincent L. Wimbush Other Ways of Reading: African Women and the Bible, edited by Musa W. Dube. Atlanta: Society of Biblical Literature and Geneva: WCC Publications, 2001. 254 pp. $24.95. I take great delight in having the opportunity to review this collection of thirteen essays having to do with contemporary African women and their engagements of the Bible. Ably edited and introduced by Musa W. Dube, Senior Lecturer in the New Testament in the Department of Theology and Religious Studies at the University of Botswana, the essays have been long awaited. They fill a tremendous need—among and beyond the women of Africa. They inform and challenge and inspire communities far beyond the circle of the discussants in the book. They make a dramatic statement about the powerful voices and sentiments and creative impulses of African women and their potential to enliven thinking about and approaches to the Bible in particular and the sacred in general. The volume is also a fine contribution to the growing phenomenon of the heightened consciousness and re-awakening among non-dominants throughout the world—different racial-ethnic minority groups, women, the poor—about the social power to be realized in the interpretation of texts and other objects and phenomena widely regarded as canonical. [End Page 167] As Dube’s introduction makes clear, the essays address a selection of themes and issues that have been part of the conversations among the women of the Circle of Concerned African Women Theologians. The volume of thirteen essays is divided into six major sections—Storytelling Methods and Interpretations; Patriarchal and Colonizing Translations; Reading with and from Non-Academic Readers; Womanhood and Womanist Methods; The Divination Method of Interpretation; and In Response. In the first section Rose Teteki Abbey, Mmadipoane (Ngwana ‘Mphahlele) Masenya, and Dube critically reflect upon African storytelling practices as interpretation. And Masenya and Dube provide fascinating interpretations of biblical stories (Esther and Mark 5) in terms of storytelling. In the second section Dora R. Mbuwayesango and Gomang Seratwa Ntloedibe-Kuswani critically unmask some of the practices and shine light on some of the effects of patriarchal colonialism among the Shona peoples and among devotees of Modimo in Southern Africa. The third section is focused upon “non-academic readers.” This is a somewhat odd categorization because the essays by Musimbi R. A. Kanyoro and Gloria Kehilwe Plaatjie do not really seem to address or reflect upon a type of audience different from the other essays. The two essays included in this section do reflect a consistently heightened critical African feminist consciousness in their engagement of biblical texts. In the fourth section can be found two provocative essays demonstrating the power of womanhood/womanist interpretations. Masenya provides a “bosadi” (womanhood: from Northern Sotho word “mosadi,” meaning woman) reading of Proverbs 31:10–31. And Sarojini Nadar provides an Indian womanist reading of the character development of Ruth. The fifth section, on divination as method of interpretation, includes a single essay by Dube. The essay focuses upon Ruth in terms of social relations (“international relations”) and the needed “healing” offices of divination in such relations. The sixth and final section includes responses from a white North American feminist biblical scholar (Phyllis Bird), an East African theologian and churchwoman (Nyambura J. Njoroge), and a male South African theologian who defined himself as an “African Mordecai” (Tinyiko S. Maluleke). These responses provided rich questions and issues for ongoing work and conversations. The collection models a number of different methods and approaches of interpretation—storytelling; postcolonialist feminist; womanhood/bosadi/womanist; and the peoples’ readings. The collection does not advance a single position or stance, method or approach. It is more interesting and charged than that—its most important and powerful feature is its reflection of a coming into speech on the part of a significant group of African women who heretofore in scholarship have been silent and absent. With this book such women can for now make the claim that they speak for a significant number of (christianized) African women. As important and as persuasive as may be some arguments that are part of some essays, it is the collective...

Irigaray, Dialogue and the Interview

There is no doubt thatthe question of dialogue is a central concern ofLuce Irigaray' s work. It is a quest, in fact, more than a concern. For her thesis in Speculum is that, in being symbolically reduced to matter, women have been silenced in history. 1 What distinguishes this claim from apparently related work on the English scene, such as Sheila Rowbotham's Hidden from History, 2 is that Irigaray has always sought a specificity in the feminine. And in contrast to readings given to some North American feminists writing in the 1970s,3 she has never sought out a female essence, nor imagined woman as a unified subject, the hapless or defiant victim of systems of dominance that are largely external to her. From her earliest publications Irigaray has worked within a tradition of French Hegelianism, such that for her women are always constituted in and through their relation with the other. The problem as she sees it is that woman's otherness has been defined in a patriarchal system that prefers the same to the other, so while the fight for recognition between men could entail the warring respect for the enemy who is a potential equal, the

The Grace of Sophia and the Healing of Han

This article addresses the belief that Korean North American women have been silenced and subordinated for too long. They have endured hardships not only because of their Confucian heritage but also from their immigrant status. Tom between two cultures, they do not seem to fit comfortably in either one. To make matters worse, the church has rarely helped these women to become liberated. Instead, the church has reinforced their subordinate status by perpetuating notions of a masculine divinity. The imagery for God needs to expand to include more liberative metaphors from the Christian faith tradition. Female images of God are essential for maintaining the fullness of the image of God and for the promotion of equality between women and men. For a liberative understanding of God, I argue that Korean North American women need to break away from the present patriarchal framework and move to a more inclusive understanding of God and of Jesus Christ. Sophia Christology is already a major feature of white feminist theology. This paper develops the proposition that Sophia Christology may also serve as a meaningful and liberative way forward for Korean North American women's Christology, particularly because of the wisdom tradition of Korean women's own religious and cultural roots. The insights of multifaith hermeneutics encourage us to seek a genuinely inculturated and syncretic Korean North American feminist Christology. Such a hermeneutic requires us to reinterpret the Scriptures from the perspective of different religious traditions.

Embracing Feminist Politics in Theory and Research

This article reviews two books in the Sage `Gender and Psychology' series, Resisting Gender and Standpoints and Differences. Unger's book is an examination of 25 years of North American feminist psychological scholarship and professional development from her own unique vantage point. Henwood, Griffin and Phoenix's edited book is an exploration of the benefits for feminist psychology of engaging with both feminist standpoint and poststructuralist theories. All but one of the contributors to this volume are from the United Kingdom and the Netherlands. Each book stands alone as a superb collection of feminist scholarship from within its continent of origin. Read together, they give an interesting picture of the breadth of feminist psychology in the United States and Europe, in approach and methodology and in relationship to mainstream psychology.

MILLENNIAL VICTORIA

HAVING SURVIVED THE Y2K HYSTERIA, we may feel we have entered new corridors of one hundred and one thousand years. But it is only in 2001 that the punctilious and historical among us may at last observe a centennial, truly the final year of the past century and the hundredth anniversary of the death of Queen Victoria.1 The Jubilees in the last decades of Victoria’s life, and the ceremonies of international mourning that followed her death, might seem to have said goodbye to all that, but in many ways we are still under the sway of the great queen who lent her name to the age before “the American century.” Our own fin-de-siècle urges us to rediscover the many forms of Victoria that have “been hidden in plain view for a hundred years,” as Margaret Homans and Adrienne Munich put it in their co-edited collection of essays, Remaking Queen Victoria (1).2 While North American and British feminist studies have dwelt among Victorian ways since the 1970s — with implications that I will consider below — the queen herself has recently commanded critical attention that might seem, like so many features of Victoria’s public performance, out of proportion. Yet that excess, like our obeisance to the arbitrary power of the calendar, seems to be the very stuff of imagined community and ideological construction, and thus worth watching in action. In any case, when feminist literary critics such as Adrienne Munich, Margaret Homans, and Gail Turley Houston

Gustavo Gutiérrez and Women's Issues

As a North American feminist theologian, I am increasingly concerned about the divisive effects on human communities of widespread social injustices exacerbated by the "new world disorder") of the late twentieth century. In reflecting on what is fundamentally a soteriological question, I have been inspired and challenged by Latin American liberation theology, and by the work of Gustavo Gutierrez in particular. While North American and Latin American realities differ in significant ways, and one cannot import the whole of Latin American liberation theology, in my view there continue to be important continuities and connections. A soteriology of communion provides a relevant framework for addressing them.

Towards indigenous feminist theorizing in the Caribbean.

This attempt to develop an indigenous reading of feminism as both activism and discourse in the Caribbean is informed by my own preoccupation with the limits of contemporary postmodern feminist theorizing in terms of its accessibility, as well as application to understanding the specificity of a region. I, for instance, cannot speak for or in the manner of a white middle-class academic in Britain, or a black North American feminist, as much as we share similarities which go beyond the society, and which are fuelled by our commitment to gender equality. At the same time, our conversations are intersecting as a greater clarity of thought emerges in relation and perhaps in reaction to the other. Ideas of difference and the epistemological standpoint of ‘Third World’ women have been dealt with admirably by many feminist writers such as Chandra Mohanty, Avtah Brah and Uma Narayan. In this article I draw on the ideas emerging in contemporary western feminist debates pertaining to sexual difference and equality and continue my search for a Caribbean feminist voice which defines feminism and feminist theory in the region, not as a linear narrative but one which has continually intersected with the politics of identity in the region.

The Making of a Heretic. Gender, Authority, and the Priscillianist Controversy (review)

Reviewed by: The Making of a Heretic. Gender, Authority, and the Priscillianist Controversy Alberto Ferreiro Virginia Burrus. The Making of a Heretic. Gender, Authority, and the Priscillianist Controversy. Transformations of the Classical Heritage 24. Berkeley: University of California, 1995. Pp. xi + 252. $45.00 cloth. This study confirms that there continues to be no dearth of interest in Priscillianism by researchers. This book, however, holds the distinction of being one of two in the English language (the first by Henry Chadwick) and the first by a North American feminist scholar. The book overall is well written, carefully researched, and it draws richly from a wide variety of original sources and is fairly up to date in its consultation of modern scholarly studies. The major chapter headings of this book are: Chapter 1, A Strange Man: Opposition Emerges at the Council of Saragossa, which explores the earliest conciliar debate about Priscillianism. Chapter 2, Manichaean: Charge and Countercharge in Priscillian’s Tractates, makes skillful use of Priscillianist writings that are a defense against charges leveled at the sect. Chapter 3, Sorcerer: Alliances, Enmities, and the Death of Priscillian, studies the legal process against Priscillian which resulted in his own death and that of some of his followers. Chapter 4, Priscillianist: Heresy Inquisitions at Toledo and Tarragona, considers the subsequent detailed conciliar condemnation of Priscillianism. Finally, Chapter 5, Gnostic: Priscillian Reinterpreted by Sulpicius Severus and Jerome, is a fascinating exposition of the rhetorical language that was employed by two major Church Fathers to create a Gnostic portrait of Priscillian. As stated above, the author is a feminist scholar, and contrary to her own stated purpose that, “this study is ‘about,’ not women or gender, but rather the controversy over Priscillian” (x); she frequently reaches conclusions with a distinctly feminist interpretation. A telling example is found in the excellent chapter on Severus and Jerome entitled, Gnostic: Priscillian Reinterpreted by Sulpicius Severus and Jerome which elaborates the gnosticized portraits of Priscillian. In the end, however, she reduces their entire concern over Priscillian’s alleged gnosticism to, “developing a powerful rhetoric for the control of women” (163), and further insists upon how these texts reflect how Severus and Jerome present, “themselves as defenders of the boundaries of the public and private female spheres” (159). True as it may be that “heretical” women are a major concern here, “heretical” men are as much a target in the Gnostic portraits of Severus and Jerome. To focus on the women only is to view the material with one eye shut, as it were. Furthermore, the author mentions—in what comes across as merely gratuitous—the ascetic women Marcella, Paula, Eustochium who do not fit the submissive stereotype, but they are nevertheless quickly shuffled aside without any substantive commentary. Moreover, the author’s belief that Severus and Jerome were driven primarily to create a Gnostic portrait of Priscillian to develop, “a rhetoric for the control of women” (158) is reductionist and simply too tidy. Burrus, nevertheless, is quite correct to consider the Priscillianist controversy as a case study in which the [End Page 458] “public/private” roles of men and women, lay and clerical, were in the process of being defined by the emerging Magisterium. As fascinating as Severus and Jerome are in their portrayal of Priscillian, it would have been desirable by the author to discuss to what extent their writings had any influence in Hispania or elsewhere in shaping the anti-Priscillianist propaganda. The author also needs to explain to the reader whether the charges of sexual impropriety against the Priscillianists have any basis in truth or if they were all unsubstantiated rumors created to discredit Priscillian’s reputation. Another aspect of these sources left untouched by this study is the reliability of these and other texts in terms of their accurate portrayal of Priscillianism and its doctrines. Recent research on Priscillianism confirms the great ignorance about the sect especially in sources written outside of the Iberian Peninsula and more so dating from the late fifth century onward (Ferreiro, Revue des Études Augustiniennes 39.2 [1993]: 309–32 and Vigiliae Christianae 49.2 [1995]: 180–88). A discussion of Vincent of Lérins and more so Augustine would...

To be a Cyborg or a Goddess?

This article confronts North American feminist biologist Donna Haraway's recommendation of the cyborg (cybernetic organism, i.e., a creature of the modern high-tech world) as a locus of identificat...

To be a Cyborg or a Goddess?

This article confronts North American feminist biologist Donna Haraway’s recommendation of the cyborg (cybernetic organism, i.e., a creature of the modern high-tech world) as a locus of identification for feminist critiques of current social relations of science and technology, with the strategies advocated by the Indian physicist and ecofeminist Vandana Shiva. The author discusses the opposition between Haraway’s cyborg ferminism and the spiritual ecofeminism of Shiva, who links her critique of global power structures and the destructive logic of technoscience to a (re)claiming of the sacred feminine principle prakriti, nature, of ancient Indian cosmology. A deconstruction of the dichotomy between the cyborg and the goddess as critical figures is suggested, based on the argument that feminist critics of the current technoscience-power nexuses need both.

Asian Readings of the Bible: a North American Feminist Response

Asian Readings of the Bible: a North American Feminist Response

Woman and nature: literary reconceptualizations

Women and Nature brings together a number of issues in current feminist literary criticism and discusses them in the critical languages of ecofeminism and gynocriticism, two discourses of immense importance to feminism and women's studies. Each discourse raises issues of language and gender relating to woman and nature and implies a critique of the dualistic elements of man/woman, culture/nature. This critique then initiates a process of deconstructing these dualisms. The analysis covers seven prominent North American feminist novels. Surfacing (Margaret Atwood), The Diviners (Margaret Laurence), The Color Purple (Alice Walker), The Women of Brewster Place (Gloria Naylor), Woman on the Edge of Time (Marge Piercy), The Wanderground (Sally Gearhart), and Housekeeping (Marilynne Robinson).

Gender and Subjectivity: Simone de Beauvoir and Contemporary Feminism

Previous articleNext article No AccessSpecial Cluster: Simone De BeauvoirGender and Subjectivity: Simone de Beauvoir and Contemporary FeminismSonia KruksSonia Kruks Search for more articles by this author PDFPDF PLUS Add to favoritesDownload CitationTrack CitationsPermissionsReprints Share onFacebookTwitterLinkedInRedditEmail SectionsMoreDetailsFiguresReferencesCited by Signs Volume 18, Number 1Autumn, 1992 Article DOIhttps://doi.org/10.1086/494780 Views: 230Total views on this site Citations: 28Citations are reported from Crossref Copyright 1992 The University of ChicagoPDF download Crossref reports the following articles citing this article:Celmira Laza-Vásquez, Montserrat Gea-Sánchez, Erica Briones-Vozmediano Qualitative evaluation of a support group for women with children with Zika congenital syndrome in Southern Colombia, Disability and Rehabilitation 44, no.2020 (Aug 2021): 6009–6016.https://doi.org/10.1080/09638288.2021.1955308Celmira Laza-Vásquez, Erica Briones-Vozmediano, Montserrat Gea-Sánchez Caring for children with Congenital Zika Syndrome: The unmet needs of mothers in Southern Colombia, Global Public Health 34 (Oct 2021): 1–12.https://doi.org/10.1080/17441692.2021.1987500Elvira Basevich De Beauvoir, Simone (1908–1986), (Feb 2021): 555–559.https://doi.org/10.1007/978-3-030-29901-9_302Elvira Basevich De Beauvoir, Simone (1908–1986), (Jun 2020): 1–5.https://doi.org/10.1007/978-3-319-91206-6_302-1Tone Bleie The Body as Situation: A Darwinian Reading of The Second Sex, NORA - Nordic Journal of Feminist and Gender Research 27, no.11 (Feb 2019): 54–71.https://doi.org/10.1080/08038740.2018.1550110John Graham Wilson Adolescent Self-Consciousness and the En Fusion, (Oct 2018): 130–143.https://doi.org/10.4018/978-1-5225-6120-0.ch007Amany Elbanna Making a Difference in ICT Research: Feminist Theorization of Sociomateriality and the Diffraction Methodology, (Nov 2018): 140–155.https://doi.org/10.1007/978-3-030-04091-8_11 Bibliography, (Sep 2017): 591–675.https://doi.org/10.1002/9781405164498.biblioSara Cohen Shabot Laboring with Beauvoir, (Jul 2017): 134–145.https://doi.org/10.1002/9781118795996.ch11Immanuel Ness, Zak Cope Biographies, (Jan 2016): 1–248.https://doi.org/10.1057/9780230392786_1Ingrid Cyfer, Afinal, o que é uma mulher? Simone de Beauvoir e "a questão do sujeito" na teoria crítica feminista, Lua Nova: Revista de Cultura e Política , no.9494 (Apr 2015): 41–77.https://doi.org/10.1590/0102-64452015009400003Kate Kirkpatrick Past her Prime? Simone de Beauvoir on Motherhood and Old Age, Sophia 53, no.22 (Mar 2014): 275–287.https://doi.org/10.1007/s11841-014-0410-8Nadine Changfoot Transcendence in Simone de Beauvoir's The Second Sex, Philosophy & Social Criticism 35, no.44 (May 2009): 391–410.https://doi.org/10.1177/0191453708102092Nadine Changfoot The Second Sex's Continued Relevance for Equality and Difference Feminisms, European Journal of Women's Studies 16, no.11 (Feb 2009): 11–31.https://doi.org/10.1177/1350506808098532Alison Linstead, Melissa Tyler Women in change management, Journal of Organizational Change Management 18, no.66 (Dec 2005): 561–577.https://doi.org/10.1108/09534810510628503 Book reviews, Modern & Contemporary France 11, no.11 (Feb 2003): 81–108.https://doi.org/10.1080/0963948032000067472Karen Green The Other as Another Other, Hypatia 17, no.44 (Mar 2020): 1–15.https://doi.org/10.1111/j.1527-2001.2002.tb01071.xUrsula Fabijancic Simone de beauvoir's le deuxieme sexe 1949–1999: A reconsideration of transcendence and immanence, Women's Studies 30, no.44 (Aug 2001): 443–475.https://doi.org/10.1080/00497878.2001.9979390Liz Stanley A Philosopher Manqué?, European Journal of Women's Studies 8, no.22 (Jul 2016): 201–220.https://doi.org/10.1177/135050680100800205E. Stavro Re-reading the Second Sex: Theorizing the Situation, Feminist Theory 1, no.22 (Aug 2000): 131–150.https://doi.org/10.1177/14647000022229128URSULA TIDD The Self-Other Relation in Beauvoir's Ethics and Autobiography, Hypatia 14, no.44 (Jan 2009): 163–174.https://doi.org/10.1111/j.1527-2001.1999.tb01259.xElaine Stavro The Use and Abuse of Simone de Beauvoir, European Journal of Women's Studies 6, no.33 (Jul 2016): 263–280.https://doi.org/10.1177/135050689900600302Renate Günther Fifty years on: The impact of Simone de beauvoir's le deuxieme sexe on contemporary French feminist theory, Modern & Contemporary France 6, no.22 (May 1998): 177–188.https://doi.org/10.1080/09639489808456422Sara Heinämaa What is a Woman? Butler and Beauvoir on the Foundations of the Sexual Difference, Hypatia 12, no.11 (Mar 2020): 20–39.https://doi.org/10.1111/j.1527-2001.1997.tb00169.xOfelia Schutte A Critique of Normative Heterosexuality: Identity, Embodiment, and Sexual Difference in Beauvoir and Irigaray, Hypatia 12, no.11 (Mar 2020): 40–62.https://doi.org/10.1111/j.1527-2001.1997.tb00170.xSara Heinämaa Woman — Nature, Product, Style? Rethinking the Foundations of Feminist Philosophy of Science, (Jan 1996): 289–308.https://doi.org/10.1007/978-94-009-1742-2_13Amy M. Hollywood Beauvoir, Irigaray, and the Mystical, Hypatia 9, no.44 (Mar 2020): 158–185.https://doi.org/10.1111/j.1527-2001.1994.tb00654.xANGELA BARRON McBRIDE, WILLIAM LEON McBRIDE Women's Health Scholarship: From Critique to Assertion, Journal of Women's Health 2, no.11 (Jan 1993): 43–47.https://doi.org/10.1089/jwh.1993.2.43

Feminisms in Latin America: From Bogotá to San Bernardo

I N THE LAST DECADE, North American and Western European feminist scholars have become increasingly aware of Latin American women and their political activism. Yet this awareness has by no means dispelled the once prevalent notion in the United States that Latin American women do not consider themselves feminists, a notion that has been reinforced recently by texts that fall within the domain of "testimonial" literature and by research focusing on women's participation in grassroots movements and in national liberation struggles, rather than on feminism.1 Additionally, North American feminists