Charging The Net: Social Activism in Women's Professional Tennis

This dissertation is an analysis of social activism within women’s professional tennis. In the 46 years since the women known as the Original 9 began protesting against the pay inequality between men’s and women’s tennis, subsequent cohorts of women have brought different issues and concerns to women’s tennis, expanding its scope and efforts.  Using qualitative research, including interviews with former players and press conference participation at tournaments to access current players, this study shows the lineage of social activism within women’s tennis and the issues, expressions, risks and effects of each cohort. Intersectionality theoretically frames this study, and analyses of performativity appears regularly. Each generational cohort is a chapter of this study. The Original 9 of the Movement Cohort fought for equal prize money. The Bridge Cohort, the era of Evert and Navratilova, continued the Movement Cohort’s push for equal prize money; however, they also ushered in identity politics (including gender, sexuality, and nationality, but with the notable exception of race). The Professional Cohort, the current era, followed the Bridge Cohort and is characterized by its focus on corporatization and mass-marketing. As such, there is a focus among the players on individualism which can seem like a lack of social activism is occurring. However, race, neglected during the Bridge Cohort, emerged during the Professional Cohort. The individualism of this cohort made space for Blackness to show unapologetically, though, within certain constraints. Finally, a few players are working on social justice issues in society at large, as well as trying to institute change within women’s tennis. These players make up the Post-Professional Cohort (or, as Pam Shriver from the Bridge Cohort calls them, “Bridge Throwbacks”).  This study shows the evolution of social activism within women’s tennis, as it reflects larger social change. Though bound together as one unified body, the social activism engaged in by each generation focused on different issues, making each generational cohort distinct from the whole of women’s professional tennis.

Racialized Others in Frankenstein and Wuthering Heights

In my thesis I analyze two classic English novels, Emily Brontë’s Wuthering Heights and Mary Shelley’s Frankenstein from a postcolonial perspective. I focus on the two central characters in the novels, Heathcliff and Frankenstein’s monster, who are both outsiders and markedly racialized agents in the narratives. Using Edward Said’s theory on Orientalism and Anne McClintock’s theory on imperialism and domesticity, I argue that the Monster and Heathcliff represent European anxieties concerning various issues linked with imperial expansion and identity politics. The Monster and Heathcliff are both disruptive forces in the narratives and they ultimately reveal the problematic nature of colonial attitudes which also reflect domestic power structures of gender and class. Ultimately the Monster and Heathcliff are ambiguous characters who refuse to occupy any specific role in the narrative and remain as undefined and ambivalent figures in the story.

O designer interventivo

Dissertação para obtenção do grau de Mestre em Design de Comunicação, apresentada na Universidade de Lisboa - Faculdade de Arquitectura.

What toleration means to contemporary liberalism?

Toleration is a key concept of liberalism, both from the historical and conceptual points of view. On the other hand, as people’s freedom to live according to their moral and religious ideas has long become a basic value for liberal societies and their political constitutions, it is reasonable to understand that there is nothing to be tolerated nor by citizens neither by the State. However, a part of the scope and meaning of the fundamental rights and freedoms is subject to what John Rawls calls reasonable disagreements and this is a field where toleration understood in the classic way is compatible with equality: not to intervene against that which is being disapproved understood has a raison d'être. Since the 1980s, toleration has been present in the debates on how to deal with pluralism in a constitutional democracy. This has to be connected to the rise of identity politics: political and intellectual movements such as multiculturalism or comunitarism that questioned whether social order based on neutral criteria was either possible or desirable or both things at the same time. Outstanding liberal philosophers were among those demanding political priority for comunitarian values and those who showed interest for toleration as a key concept to articulate pluralism. Key distinctions between them can be explained as the result of the different approaches they take when facing classical theories on toleration: whereas John Locke’s is a major influence on Rawls, John Stuart Mill’s is on the others, while Gray, Walzer and Rorty follow Isaiah Berlin’s reading of Mill.

Ethos and Ideology of Knowledge Organization: Toward Precepts for and Engaged Knowledge Organization Drawing on The Arts and Crafts Movement, Critical Theory, and Žižek

Ethos is the spirit that motivates ideas and practices. When we talk casually about the ethos of a town, state, or country we are describing the fundamental or at least underlying rationale for action, as we see it. Ideology is a way of looking at things.It is the set of ideas that constitute one’s goals, expectations, and actions. In this brief essay I want to create a space where we might talk about the ethos and ideology in knowledge organization from a particular point of view; combining ideas and inspiration from the Arts and Crafts movement of the early Twentieth Century, critical theory in extant knowledge organization work, the work of Slavoj Žižek, and the work of Thich Nhat Hahn on Engaged Buddhism.I will expand more below, but we can say here and now that there are many open questions about ethos and ideology in and of knowledge organization, both its practice and products. Many of them in classification, positioned as they are around identity politics of race, gender, and other marginalized groups, ask the classificationist to be mindful of the choice of terms and relationships between terms. From this work we understand that race and gender requires special consideration, which manifests as a particular concern for the form of representation inside extant schemes. Even with these advances in our understanding there are still other categories about which we must make decisions and take action. For example, there are ethical decisions about fiduciary resource allocation, political decisions about standards adoption, and even broader zeitgeist considerations like the question of Fordist conceptions (Day, 2001; Tennis 2006) of the mechanics of description and representation present in much of today’s practice.Just as taking action in a particular way is an ethical concern, so too is avoiding a lack of action. Scholars in Knowledge Organization have also looked at the absence of what we might call right action in the context of cataloguing and classification. This leads to some problems above, and hints at larger ethical concerns of watching a subtle semantic violence go on without intervention (Bowker and Star, 2001; Bade 2006).The problem is not to act or not act, but how to act or not act in an ethical way, or at least with ethical considerations. The action advocated by an ethical consideration for knowledge organization is an engaged one, and it is here where we can take a nod from contemporary ethical theory advanced by Engaged Buddhism. In this context we can see the manifestation of fourteen precepts that guide ethical action, and warn against lack of action.

Culture, politics and identity: critical readings on gender in southeast Asia

Indian Journal of Gender Studies October 2012 vol. 19 no. 3 437-467