12 resultados para FEMINIST MOVEMENTS

em Bucknell University Digital Commons - Pensilvania - USA


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We explore in this essay the relatively uneven "travels" of feminist historical geography within the academy in order to highlight the realized and potential intellectual productivity that can result from bringing together a feminist and historical approach to understanding place and space. We outline in what ways much of feminist geography is already historical and in what ways much of historical geography is already feminist, and then turn to a discussion of the unevenness of these intellectual journeys. We conclude by suggesting challenges for future research in feminist historical geography.

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This article offers an analysis of a struggle for control of a women’s development project in Nepal. The story of this struggle is worth telling, for it is rife with the gender politics and neo-colonial context that underscore much of what goes on in contemporary Nepal. In particular, my analysis helps to unravel some of the powerful discourses, threads of interest, and yet unintended effects inevitable under a regime of development aid. The analysis demonstrates that the employment of already available discursive figures of the imperialist feminist and the patriarchal third world man are central to the rhetorical strategies taken in the conflict. I argue that the trans-discursive or “borderland” nature of development in general and women’s development in particular result in different constructions of “development” goals, means and actors based not only on divergent cultural categories but on historically specific cultural politics. I argue further that the apolitical discourse of development serves to cloak its inherently political project of social and economic transformation, making conflicts such as the one that occurred in this case not only likely to occur but also likely to be misunderstood.

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As a female-only festival in a significantly gender-segregated society, sāmā cakevā provides a window into Maithil women’s understandings of their society and the sacred, cultural subjectivities, moral frameworks, and projects of self-construction. The festival reminds us that to read male-female relations under patriarchal social formations as a dichotomy between the empowered and the disempowered ignores the porous boundaries between the two in which negotiations and tradeoffs create a symbiotic reliance. Specifically, the festival names two oppositional camps—the male world of law and the female world of relationships—and then creates a male character, the brother, who moves between the two, loyal to each, betraying, in a sense, each, but demonstrating, by his movements, the currents and avenues of power. This article makes available to other scholars of South Asian culture and society an extended description and analysis of this distinctive festival, while also contributing to the scholarly discussion of women’s expressive traditions.

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My purpose in this essay is to explore how ideas about women and development are created and circulated at the moment of consumption of wares produced at a women's development project in Nepal. I analyze the project as an example of the ways that women's development is an object of material and discursive consumption. Artifacts produced and sold by Nepali women, and purchased by tourists from the "first world," become part of an international exchange of power, money, and meaning. Based on a survey of consumers and ethnographic observations, I conclude that feminist tourists forge relations with disempowered "Others" through the pleasurable activity of an alienated market transaction. Consumers of crafts produced at a women's development project assume a position of empowerment and enlightenment, ready to help out their "women" counterparts through their support of an enterprise with circular logic: within the industry of development (although not necessarily for feminist tourists themselves), at least one of the central projects of development is the development project itself. At the same time, feminist tourists locate themselves outside the oppressive structures and ideologies affecting their "third-world sisters." This is a relation of sympathy and imagined empathy, with no sense of differential location within systems of oppression. They fail to examine or articulate the global link between their own purchasing power and local living conditions of Maithil women; the connection is effectively built out of the discourse.

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The recent rise of the Tea Party movement has added a new dimension to our discussion of domestic politics. The main question is: what effect will the Tea Party have on the political landscape? The best way to answer this question is to place the Tea Party in historical and theoretical context, in order to discuss what type of social movement the Tea Party is and what impact it might have. To this end, I will define and discuss the two major literatures in socialmovement theory: Issue Evolution and Political Process theory. This theoretical framework will provide the basis for a more concrete definition of the Tea Party movement itself. I will attemptto define the Tea Party movement based on its demographics, goals and political successes and will discuss it within the context of this theoretical framework. In addition, I will discuss four landmark social movements within our country’s history through the lens of the theoretical framework. I have found that successful movements rely on a combination of internal organizations and networks and external political opportunities to achieve and maintain nationalrelevance. In the end, I will come to the conclusion that the Tea Party will not likely have a major lasting impact on the political arena. It lacks key parts of the internal structure that makes some movements, such as the Civil Rights movement, so influential. But in the short term it will succeed in pushing the Republican Party towards a more fiscally conservative position.