White Liberals Research Articles

Gore empowerment: patriarchal appetites and white feminist delights in Showtime’s Yellowjackets

ABSTRACT By packaging the television show Yellowjackets as a gender-flipped Lord of the Flies meant to reveal that girls can be just as violent and predatory as boys, the Showtime series successfully tapped into the market of popular feminism. Inspired by Sayak Valencia’s discussion of “gore capitalism” in hypermasculine popular culture, this article presents a close reading of Yellowjackets in order to problematize popular feminism’s cannibalization of heteropatriarchal iterations of death and gore. A seemingly edgy and purportedly subversive stand-in for girl power, I contend that “gore power” or “gore empowerment” rhetoric incoherently portrays women’s adoption of hegemonically masculine traits as both a symbol of empowerment and a warning sign of moral decay. Transposing abject hegemony in a manner that further degrades women as unscrupulous and maladjusted monsters, such programming bolsters a necro-neoliberal regime in which women’s achieved liberation is manifested by a gender-equal—but racially hierarchized—hunger for domination, blood, and death. By interrogating the televisual coupling of indiscriminate violence with women’s empowerment, this essay provides further analysis of white feminism’s necropolitical commitments as they function rhetorically to undermine the political projects of equity, women’s leadership, antiviolence, and racial justice.

Woke women of the 90s return: Toxic white feminism and the Murphy Brown and Roseanne reboots

AbstractTwo feminist icons of the 1990s returned to network television in 2018: Murphy Brown and Roseanne Conner. Neither rebooted character survived the reboot's first season. Despite their attempts to demonstrate that they were “woke,” the acting styles and strong personas of these two icons were, this paper argues, not appealing to a younger generation of television viewers and feminists and, simultaneously, too progressive for the older and more conventional audiences of the networks on which they aired. Moreover, both leading characters demonstrated the narrowmindedness associated with a toxic white feminism that overlooks issues of class and race.

“The War at Home”: Winning the Hearts and Minds of the Black Community; Race and Policing in New York City, 1970 to 1973

This article argues that in 1971 a war between the radical Black Liberation Army and the New York City Police Department (NYPD) erupted, and within this war, the NYPD tried to influence Black politics in the city’s Black community. However, the Black community in New York City was not monolithic politically. This community was diverse in its political makeup, and there was a political ambivalence by Black people about policing in their communities. It further demonstrates that the law-and-order turn was not fully embedded in white liberals’ virtuous attempts to pacify Black radicals or that the rise of law and order was not solely a product of federal projects such as the War on Poverty. Instead, this article argues that political debates within New York City’s Black community and efforts by the NYPD to influence Black politics largely drove the city toward greater law and order policing.

Cultivating a just habitus through intercultural wisdom of women

ABSTRACT This article explores the possibility of cultivating a just habitus through intercultural wisdom of women in religious education. Drawing insights from different cultural and feminist perspectives, it highlights the transformative power of the intercultural wisdom of women. Black womanist voices emphasise creating safe spaces for communal lamentation and mutual support. White feminist perspectives stress the importance of confronting privilege and actively engaging in solidarity with women of colour. Asian feminist viewpoints underscore the interconnectedness and interdependence among culturally different people. These perspectives intersect to form a vibrant tapestry of intercultural wisdom of women, offering valuable lessons for religious education. The intercultural wisdom of women can help religious education become a transformative space for people to cultivate a just habitus.

The Organisation of Women of Asian and African Descent, Prostitution and Pornography: The British Black Women’s Movement and Sex Work, 1970s-1980s

In recent years there have been some noteworthy attempts to remedy scholarly silences on the Black women’s movement. The issue of sex work, however, is only mentioned in passing despite the so-called ‘sex wars’ preoccupying the white feminist scene at this time. Grappling with the methodological issue of silence on multiple interconnected levels, this this article attempts to fill this gap by interrogating how, and indeed whether, activists in the Organisation of Women of Asian and African Descent (OWAAD) approached issues of sex work. It asks why these activists rejected the interpretation of sex work as work taken by their contemporaries in the sex workers’ rights movement. It firstly proposes that Black woman activists made a conscious decision to remain silent on issues of commercial sex, dismissing prostitution, alongside other issues of sexuality, as the ‘luxury’ preserve of white middle-class feminists that were distinct from, rather than integral to, Black women’s ‘survival’. Piecing together activists’ increasing but piecemeal discussions of pornography from the early-mid 1980s, the second section of this article demonstrates how activists analysed pornography and prostitution as part of a historical tradition of the sexual exploitation of Black women. In doing so, it proposes that their approach to commercial sex was fraught with contradiction – they viewed prostitution, an issue with real-life implications, in symbolic terms. Overall, it argues that Black woman activists to turned a blind eye to the tangible implications of prostitution legislation for Black women as they navigated tensions and challenges around post-war British racism, respectability politics and the gendered legacy of colonialism. Together with work on the experiences of lesbian women, it raises questions about which women were welcome in the movement, reminding us of the need to push scholarship on Black women’s history beyond the act of recovery.

The Personal is Always the Political: The Response of An Indian Immigrant Feminist, a Womanist, and a Queer White Feminist

The Personal is Always the Political: The Response of An Indian Immigrant Feminist, a Womanist, and a Queer White Feminist

Human Rights Barbie: Using Critical Media Literacy to Teach About Feminism

This article uses critical media literacy to approach themes of sexism and gender inequality depicted in the 2023 film Barbie. Teachers cognizant of the need to address women’s rights issues in American history often struggle to find resources that are accessible and meaningful for their students. Furthermore, the use of film in social studies instruction can be an engaging and culturally relevant way for students to grapple with contentious issues in social studies education. Additionally, by using human rights concepts to frame inequality and inspire advocacy, teachers can address dimensions of oppression and inequality with a more ‘neutral’ or objective framing. Given the current political climate that instills fear in educators who teach about issues of gender, strategic approaches can empower social studies teachers to engage students in examinations of this contentious topic in American schools. Lastly, this article introduces perspectives of Black feminists and international activists to provide intersectional analyses of women’s rights issues to curb the common emphasis on White feminism. The lesson plan offered in this article includes a film viewing guide, enrichment opportunities, and an activity that connects themes in Barbie with women’s rights movements.

Black representation and the popular legitimacy of the Federal Reserve

The Federal Reserve has started paying closer attention to matters of race over the last decade. The central bank has increasingly emphasized the distinct economic challenges facing racial minorities, and its leadership has become more racially diverse. This paper applies theories of descriptive and substantive representation to understand how these shifts are likely to impact the popular legitimacy of the Federal Reserve. We hypothesize that greater Black descriptive and substantive representation improves Black Americans' confidence in the Federal Reserve. We also anticipate that political ideology moderates how white Americans respond to the increases in Black representation within the Federal Reserve, with white conservatives responding less favorably to these changes than more left-leaning whites. Analysis of data from two original survey experiments with separate samples of 3000 Americans, split evenly between Black and white respondents, supports our expectations. Information about substantive and descriptive representation at the Fed has a strong impact on Black Americans' perceptions of the institution. We also find that these changes at the Fed boost white liberals' views of the Fed but have little impact on white conservatives’ attitudes about the central bank.

“Who Needs a Marvel Superhero When You’ve Got Molly Johnson?”: Country and Maternal Agency in Leah Purcell’s Adaptations of “The Drover’s Wife”

ABSTRACT This article explores Goa-Gunggari-Wakka Wakka Murri artist Leah Purcell’s recent multigenre project, “The Legend of Molly Johnson”. Beginning as an adaptation of Henry Lawson’s “The Drover’s Wife”, the project fundamentally defamiliarises and subverts Lawson’s story from the standpoint of an Aboriginal woman. Evolving across different genres—from play to novel and film—Purcell’s project is a unique case of adaptation, identity-making and transmedia world-building. This article considers Purcell’s adaptations as a form of franchise storytelling, and central to her cultural and political interventions is the figure of Molly Johnson. As an iconic Aboriginal heroine, Molly is empowered by her deep connection with Country and her role as a mother. Central to the narrative is the theme of maternalism, which allows Purcell to weave her personal experiences and family history into the character of Molly, who encapsulates the strength and resilience of generations of Aboriginal women. Purcell’s “Drover’s Wife” project also mounts an intersectional critique of mainstream White feminism through the juxtaposition of Molly and Louisa Clintoff, a character introduced in the novel and film versions.

Nice Girls like Us: Confronting White Liberalism in Teacher Education and Ourselves

Nice Girls like Us: Confronting White Liberalism in Teacher Education and Ourselves

Against White Feminism: Notes on Disruption by Rafia Zakaria (review)

Against White Feminism: Notes on Disruption by Rafia Zakaria (review)

Colonial erasures in gender and climate change solutions

AbstractDespite deliberate moves to integrate gender with climate change solutions, efforts do not go far enough to account for coloniality, thus falling short of achieving feminist, just and transformative ends. Coloniality is a political blind spot and a systematic amnesia in climate policies and actions, despite being a key driver of climate change manifested through various forms of extractivism, economic growth, and hegemonic Eurocentric knowledge production. As a corrective and a pathway toward realizing a post/decolonial feminist climate praxis, I will disclose the colonial underpinnings in (i) a persistent gender binary and women‐centered approaches; (ii) white feminist epistemic privileging; and (iii) acquiescing to masculine Enlightenment‐inspired techno‐managerialism. Furthermore, disclosures of colonial erasures entail a foundational re‐evaluation of the climate change narrative from an isolated form of natural crisis to a phenomenon embedded in complex histories of colonialism, extractivism, and capitalist exploitation that threatens the intrinsic interdependence of nature and society and planetary survival. As a result, a post/decolonial feminist climate praxis then asks that we foster and restore this interdependence by institutionalizing an ethics of socioecological care, acknowledging epistemic diversity through embodied knowledge, and carrying out intersectional justice.This article is categorized under: Climate, Nature, and Ethics > Climate Change and Global Justice Climate and Development > Sustainability and Human Well‐Being Climate and Development > Social Justice and the Politics of Development

White Liberalism and Black Consciousness in Rosie Motene’s Reclaiming the Soil (2018)

White liberal gestures of kindness such as interventions to alleviate poverty in black communities are often seen as altruistic initiatives with noble intentions. However, in recent years, these interventions have come under greater scrutiny as scholars question the “white savior mentality” that often frames and propels such initiatives. In fact, contemporary neo-liberal interventions bear resemblance with the colonial civilizing mission because of their preoccupation with fixing problems in “broken” black communities. This article draws on Steve Biko’s notion of black consciousness and some concepts from black feminist thought to explore how Rosie Motene’s autobiography, Reclaiming the Soil: A Black Girl’s Struggle to Find her African Self (henceforth Reclaiming the Soil) interrupts the hegemonic liberal narrative of white saviorism to insert an alternative narrative of black struggle for self-determination. The study has three objectives. Firstly, it investigates how the autobiography narrates Motene’s lived experiences as a black girl adopted by and growing up within a white family. Secondly, it explores how the autobiography narrates liberal white saviorism in the context of apartheid racism and discrimination. Thirdly, it examines how the contradictions of the apartheid system and the white savior narrative awaken feelings of resentment and ultimately black consciousness in the narrator. The study argues that Motene’s autobiography is a “black consciousness” text that highlights the inherent contradictions of being white and liberal in a society that systemically entrenches poverty and suffering for black people to serve white interests.

Mean girl feminism: How white feminists gaslight, gatekeep, and girlboss By Kim HongNguyen, Champaign, IL: University of Illinois Press. 2024. pp. 160. $22.95 (paperback)

Mean girl feminism: How white feminists gaslight, gatekeep, and girlboss By Kim HongNguyen, Champaign, IL: University of Illinois Press. 2024. pp. 160. $22.95 (paperback)

Wonder Woman on Screen: From Feminist Symbol to Stereotypical Figure

Wonder Woman, a founding female figure in superhero fiction, was initially celebrated as a symbol of women’s empowerment in the 1970s but faced criticism in the 2010s for embodying fetishized objectification. This article aims to explore the gender representation of the 1970s TV series Wonder Woman and the 2010s Wonder Woman movie through a feminist approach. The portrayal of Wonder Woman in the TV series challenged the traditional stereotypes of femininity and the subordinary roles of women under patriarchy at that time. The Wonder Woman movie, however, lacked diversity under an intersectional framework and signified the beauty myth for male pleasure, which undermined her validity as a feminist icon. Through close analysis, it is revealed that the white feminist privilege and fetish fashion of superheroines traditionally recognized as feminist icons are problematic, calling for more scholarly attention on discriminatory gender representation in contemporary popular culture.

The Pre-History of White Feminism in Amatory Fiction

This article reads amatory fiction through the image of white women’s tears, and it argues that amatory fiction assists in eighteenth-century racialization by idealizing a feminine affect that mobilizes passivity for status. A spectacle of sympathetic attention, white women’s tears exemplify the affective work of white feminism, which singularly analyzes power through gender. Lacking intersectionality, white feminism upholds white supremacy and enables constituents to wield gender oppression self-servingly. This article locates and deconstructs that affective dynamic in Delarivier Manley’s “The Wife’s Resentment” (1720), Penelope Aubin’s “Conjugal Duty Rewarded” (1721), and Eliza Haywood’s “Female Revenge” (1727). These retellings of heroines navigating adulterous lovers depict feminine virtue as passive and essentialize this virtuous passivity within the logic of whiteness. This narrativization victimizes the heroine and purchases her sympathy, which protects her virtue and maintains the heteropatriarchal standards that initially threatened her. This genealogical consideration reframes the affordances of amatory fiction within hegemonic affect.

The next [white] thing: neocolonial white feminism in Disney’s Frozen II

ABSTRACT This essay critically analyzes how Disney’s animated film Frozen II responds to the current landscape of multicultural liberal feminism by emphasizing white women’s self-discovery as a principal means to resist colonial amnesia and advance an anti-racist agenda. Drawing upon scholarship about the anti-racist white-hero movie subgenre, we argue that this turn toward consciousness demonstrates an emerging mode of strategic whiteness in popular culture that we refer to as neocolonial white feminism. This form of feminism ultimately serves structures of white supremacy and undermines Indigenous sovereignty by centering white intrapersonal experience as sine qua non for advancing decolonial justice.

On Motley feminism: A Decolonising Marxism for a thesis 14 of Marxism-feminism

The article enhances Frigga Haug’s theses on Marxism-feminism by discussing a silence in the theses regarding the internal colonialism of the feminist movement that continue creating racialised hierarchies among White feminist and indigenous people and women of colour and their struggles. The author contends that Marxism-Feminism is failing to find new ways to understand diversity due to the influence of traditional Eurocentric Marxism. To tackle the problem, Marxism-feminism requires a decolonising Marxism that draws on ‘late Marx’ and recent Marxist and feminist theoretical developments aiming to criticise and de-Westernise and de-Eurocentralise Marxism. The author explores four elements for a ‘decolonising’ Marxism (value theory, subsumption and social formation, linear development of radical change and temporality of struggles) and discusses its implications on Marxism-feminism towards a possible thesis 14 on Marxism-feminism.

Edibles into Scribbles: Writing Asia through Food in Virginia Woolf’s Orlando: A Biography

Abstract: This essay traces Virginia Woolf’s metaphoric and structural employment of Asian or Asiatic food in portraying race in and beyond the third chapter of Woolf’s mock-biography, Orlando . The relationship between food and feminist aesthetics in Woolf scholarship has mainly been discussed based on their prescribed meanings within Western cultural and political contexts. This essay challenges the dominant reading by analyzing how Woolf’s construction of white feminist authorship in the novel owes much to her Orientalist rendering of Asian or Asiatic food as a racial trope that heightens the visual exotica and racial arbitrariness of non-Western bodies.

Baiting whiteness: Ziwe Fumudoh's satirical repetition

AbstractAnalyzing the comedy of Ziwe Fumudoh, this paper examines how repeated comedic bits can challenge white audiences' disingenuous anti‐racism, satirize toxic white womanhood in the U.S., and script what is possible when white feminists demonstrate sincere attempts at cross‐racial connection. Each artifact from Ziwe's comedy—an interview with chef Alison Roman, a musical sketch titled “Lisa Called the Cops,” and an interview with activist Gloria Steinem—carve out productive modes of confrontation. Ziwe satirizes the ridiculousness of white performative allyship and toxic white womanhood, and demonstrates the push and pull between hope and hopelessness of structural progress in the U.S.