• Croatian: feministički

• Croatian: feminist, feministkinja

• Croatian: feminist, feministkinja

Related terms

• feminism
• feminine

Derived terms

• feminazi or femi-Nazi (pejorative)

Croatian

Noun

hr-noun m

1. feminist

Feminism comprises a number of movements, theories and philosophies that are concerned with issues of gender difference, that advocate equality for women, and that campaign for women's rights and interests.

According to some, the history of feminism can be divided into three waves. The first wave was in the nineteenth and early twentieth centuries, the second was in the 1960s and 1970s and the third extends from the 1990s to the present. for workplace rights, including maternity leave and equal pay; and against other forms of discrimination. Other feminists have argued that gender roles are social rather than biological phenomena.

History of feminism

Feminists and scholars have divided the movement's history into three "waves". The first wave refers mainly to women's suffrage movements of the nineteenth and early twentieth centuries (concerned with women's right to vote). The second wave refers to the ideas and actions associated with the women's liberation movement beginning in the 1960s (which campaigned for legal and cultural equality for women). The third wave refers to a continuation of, and a reaction to the perceived failures of, second-wave feminism, beginning in the 1990s.

First-wave feminism

First-wave feminism refers to a period of feminist activity during the nineteenth century and early twentieth century in the United Kingdom and the United States. Originally it focused on the promotion of equal contract and property rights for women and the opposition to chattel marriage and ownership of married women (and their children) by their husbands. However, by the end of the nineteenth century, activism focused primarily on gaining political power, particularly the right of women's suffrage. Yet, feminists such as Voltairine de Cleyre and Margaret Sanger were still active in campaigning for women's sexual, reproductive, and economic rights at this time.

In Britain the Suffragettes campaigned for the women's vote. In 1918 the Representation of the People Act 1918 was passed granting the vote to women over the age of 30 who owned houses. In 1928 this was extended to all women over eighteen. In the United States leaders of this movement included Elizabeth Cady Stanton and Susan B. Anthony, who each campaigned for the abolition of slavery prior to championing women's right to vote. Other important leaders include Lucy Stone, Olympia Brown, and Helen Pitts. American first-wave feminism involved a wide range of women, some belonging to conservative Christian groups (such as Frances Willard and the Woman's Christian Temperance Union), others resembling the diversity and radicalism of much of second-wave feminism (such as Matilda Joslyn Gage and the National Woman Suffrage Association). In the United States first-wave feminism is considered to have ended with the passage of the Nineteenth Amendment to the United States Constitution (1919), granting women the right to vote in all states.The term first wave, was coined retrospectively after the term second-wave feminism began to be used to describe a newer feminist movement that focused as much on fighting social and cultural inequalities as political inequalities.

Second-wave feminism

Second-wave feminism refers to a period of feminist activity beginning in the early 1960s and lasting through the late 1980s. The scholar Imelda Whelehan suggests that the second wave was a continuation of the earlier phase of feminism involving the suffragettes in the UK and USA. Second-wave feminism has existed continuously since that time and coexists with what is termed third-wave feminism. Second-wave feminists saw cultural and political inequalities as inextricably linked and encouraged women to understand aspects of their personal lives as deeply politicized as well as reflective of a sexist structure of power. With her essay "The Personal is Political," Carol Hanisch coined a slogan that became synonymous with the second wave. and first appeared in print in 1966. By 1968, although the term Women’s Liberation Front appeared in the magazine Ramparts, it was starting to refer to the whole women’s movement. Bra-burning also became associated with the movement. One of the most vocal critics of the women's liberation movement has been the African American feminist and intellectual bell hooks, who argues that the movement's glossing over of race and class was part of its failure to address "the issues that divided women". She has highlighted the lack of minority voices in the women's movement.

The Feminine Mystique

Betty Friedan's The Feminine Mystique (1963) criticized the idea that women could only find fulfillment through childrearing and homemaking. According to Friedan's obituary in the The New York Times, The Feminine Mystique “ignited the contemporary women's movement in 1963 and as a result permanently transformed the social fabric of the United States and countries around the world” and “is widely regarded as one of the most influential nonfiction books of the 20th century.” In the book Friedan hypothesizes that women are victims of a false belief system that requires them to find identity and meaning in their lives through their husbands and children. Such a system causes women to completely lose their identity in that of their family. Friedan specifically locates this system among post-World War II middle-class suburban communities. At the same time, America's post-war economic boom had led to the development of new technologies that were supposed to make household work less difficult, but that often had the result of making women's work less meaningful and valuable.

Third-wave feminism

Third-wave feminism began in the early 1990s, arising as a response to perceived failures of the second wave and also as a response to the backlash against initiatives and movements created by the second wave. Third-wave feminism seeks to challenge or avoid what it deems the second wave's essentialist definitions of femininity, which (according to them) over-emphasize the experiences of upper middle-class white women. A post-structuralist interpretation of gender and sexuality is central to much of the third wave's ideology. Third-wave feminists often focus on "micro-politics" and challenge the second wave's paradigm as to what is, or is not, good for females. The third wave has its origins in the mid-1980s. Feminist leaders rooted in the second wave like Gloria Anzaldua, bell hooks, Chela Sandoval, Cherrie Moraga, Audre Lorde, Maxine Hong Kingston, and many other black feminists, sought to negotiate a space within feminist thought for consideration of race-related subjectivities.

Third-wave feminism also consists of debates between difference feminists, such as the psychologist Carol Gilligan, who believe that there are important differences between the sexes, and those who believe that there are no inherent differences between the sexes and contend that gender roles are due to social conditioning.

Post-feminism

Post-feminism describes a range of viewpoints reacting to feminism. The term was first used in the 1980s to describe a backlash against second-wave feminism. It is now a label for a wide range of theories that take critical approaches to previous feminist discourses and includes challenges to the second wave's ideas. Other post-feminists say that feminism is no longer relevant to today's society. Amelia Jones has written that the post-feminist texts which emerged in the 1980s and 1990s portrayed second-wave feminism as a monolithic entity and criticized it using generalizations.

One of the earliest uses of the term was in Susan Bolotin's 1982 article "Voices of the Post-Feminist Generation," published in New York Times Magazine. This article was based on a number of interviews with women who largely agreed with the goals of feminism, but did not identify as feminists.

Some contemporary feminists, such as Katha Pollitt or Nadine Strossen, consider feminism to hold simply that "women are people". Views that separate the sexes rather than unite them are considered by these writers to be sexist rather than feminist.

In her 1994 book Who Stole Feminism? How Women Have Betrayed Women, Christina Hoff Sommers considers much of modern academic feminist theory and the feminist movement to be gynocentric and misandrist. She labels this "Gender feminism" and proposes "Equity feminism"—an ideology that aims for full civil and legal equality. She argues that while the feminists she designates as gender feminists advocate preferential treatment and portray women as victims, equity feminism provides a viable alternative form of feminism. These descriptions and her other work have caused Hoff Sommers to be described as an antifeminist by other feminists.

Susan Faludi in her book Backlash: The Undeclared War Against American Women, argues that a backlash against second wave feminism in the 1980s has successfully re-defined feminism through its terms. She argues that it constructed the women's liberation movement as the source of many of the problems alleged to be plaguing women in the late 1980s. She also argues that many of these problems are illusory, constructed by the media without reliable evidence. According to her, this type of backlash is an historical trend, recurring when it appears that women have made substantial gains in their efforts to obtain equal rights.

French feminism

French feminism usually refers to a branch of feminist thinking from a group of feminists in France from the 1970s to the 1990s. French feminism, compared to Anglophone feminism, is distinguished by an approach which is at once more philosophical and more literary. Its writings tend to be effusive and metaphorical, rather than pragmatic. It is less concerned with immediate political doctrine, or "materialism", and generally focuses on theories of "the body".

Simone de Beauvoir

The French author and philosopher Simone de Beauvoir wrote novels; monographs on philosophy, politics, and social issues; essays, biographies, and an autobiography. She is now best known for her metaphysical novels, including She Came to Stay and The Mandarins, and for her 1949 treatise The Second Sex, a detailed analysis of women's oppression and a foundational tract of contemporary feminism. It sets out a feminist existentialism which prescribes a moral revolution. As an existentialist, de Beauvoir accepts Jean-Paul Sartre's precept that existence precedes essence; hence "one is not born a woman, but becomes one". Her analysis focuses on the concept of The Other; that is, is the social construction of Woman as the quintessential Other that Beauvoir identifies as fundamental to women's oppression. She argues that women have historically been considered deviant and abnormal. She submits that even Mary Wollstonecraft considered men to be the ideal toward which women should aspire. Beauvoir says that this attitude has limited women's success by maintaining the perception that they are a deviation from the normal—outsiders attempting to emulate "normality". For feminism to move forward, this assumption must be set aside. Bracha L. Ettinger, an artist, theorist and psychoanalyst, contends that the specificity of the female body allows it to articulate a "matrixial trans-subjectivity" which has specific aesthetic and ethical implications.

Feminist theory

Feminist theory is an extension of feminism into theoretical or philosophical fields. It encompasses work in a variety of disciplines, including anthropology, sociology, economics, women's studies, literary criticism, art history, psychoanalysis and philosophy. Feminist theory aims to understand gender inequality and focuses on gender politics, power relations, and sexuality. While providing a critique of these social and political relations, much of feminist theory also focuses on the promotion of women's rights and interests. Themes explored in feminist theory include discrimination, stereotyping, objectification (especially sexual objectification), oppression, and patriarchy.

The American literary critic and feminist Elaine Showalter describes the phased development of feminist theory. The first she calls "feminist critique", in which the feminist reader examines the ideologies behind literary phenomena. The second Showalter calls "gynocriticism", in which the "woman is producer of textual meaning" including "the psychodynamics of female creativity; linguistics and the problem of a female language; the trajectory of the individual or collective female literary career [and] literary history". The last phase she calls "gender theory", in which the "ideological inscription and the literary effects of the sex/gender system" are explored". This model has been criticized by Toril Moi who sees it as an essentialist and deterministic model for female subjectivity and for failing to account for the situation of women outside the West.

Feminism's many forms

Several subtypes of feminist ideology have developed over the years; some of the major subtypes are listed below. These subtypes often overlap, and some feminists identify themselves with several types of feminist thought.

Liberal feminism

Liberal feminism asserts the equality of men and women through political and legal reform. It is an individualistic form of feminism, which focuses on women’s ability to show and maintain their equality through their own actions and choices. Liberal feminism uses the personal interactions between men and women as the place from which to transform society. According to liberal feminists, all women are capable of asserting their ability to achieve equality, therefore it is possible for change to happen without altering the structure of society. Issues important to liberal feminists include reproductive and abortion rights, sexual harassment, voting, education, "equal pay for equal work", affordable childcare, affordable health care, and bringing to light the frequency of sexual and domestic violence against women.

Radical feminism

Radical feminism considers the capitalist hierarchy, which it describes as sexist, as the defining feature of women’s oppression. Radical feminists believe that women can free themselves only when they have done away with what they consider an inherently oppressive and dominating system. Radical feminists feel that there is a male-based authority and power structure and that it is responsible for oppression and inequality, and that as long as the system and its values are in place, society will not be able to be reformed in any significant way. Radical feminists see capitalism as one of the most important barriers to ending oppression. Most radical feminists see no alternatives other than the total uprooting and reconstruction of society in order to achieve their goals. Author Marilyn Frye describes separatist feminism as "separation of various sorts or modes from men and from institutions, relationships, roles and activities that are male-defined, male-dominated, and operating for the benefit of males and the maintenance of male privilege — this separation being initiated or maintained, at will, by women".

Anti-pornography feminism

Sex-positive feminism

Sex-positive feminism, sometimes known as "pro-sex feminism", "sex-radical feminism"', or "sexually liberal feminism", is a movement that was formed in order to address issues of women's sexual pleasure, freedom of expression, sex work, and inclusive gender identities. Ellen Willis' 1981 essay, "Lust Horizons: Is the Women's Movement Pro-Sex?" is the origin of the term, "pro-sex feminism"; the more commonly-used variant, "sex positive feminism" arose soon after.

Sex-positive feminism can trace its roots back to early radical feminism, though sex-positive feminism and later radical feminism have diverged and largely been in strong opposition to each other since the late 1970s. Radical feminists treated sexuality (including lesbian sexuality) as a valid social and political issue, something that earlier liberal feminists (notably Betty Friedan) had considered unimportant or even tried to avoid.

Although some sex-positive feminists, such as Betty Dodson, were active in the early 1970s, much of sex-positive feminism largely began in the late 1970s and 1980s as a response to the increasing emphasis in radical feminism on anti-pornography activism, and to the ideas of anti-pornography feminists like Robin Morgan, Andrea Dworkin, and Catharine MacKinnon, who argued that sexual expressions such as pornography, sadomasochism, transexualism, and other "male" modes of sexuality are a central cause of women's oppression. Forms of feminism that strive to overcome sexism and class oppression but ignore race can discriminate against many people, including women, through racial bias. The Combahee River Collective argued in 1974 that the liberation of black women entails freedom for all people, since it would require the end of racism, sexism, and class oppression. One of the theories that evolved out of this movement was Alice Walker's Womanism. It emerged after the early feminist movements that were led specifically by white women who advocated social changes such as woman’s suffrage. These movements were largely white middle-class movements and ignored oppression based on racism and classism. Alice Walker and other Womanists pointed out that black women experienced a different and more intense kind of oppression from that of white women.

Angela Davis was one of the first people who articulated an argument centered around the intersection of race, gender, and class in her book, Women, Race, and Class. Kimberle Crenshaw, a prominent feminist law theorist, gave the idea the name Intersectionality while discussing identity politics in her essay, "Mapping the Margins: Intersectionality, Identity Politics and Violence Against Women of Color".

Postcolonial feminism and third-world feminism

details Postcolonial feminism Postcolonial feminists argue that oppression relating to the colonial experience, particularly racial, class, and ethnic oppression, has marginalized women in postcolonial societies. They challenge the assumption that gender oppression is the primary force of patriarchy. Postcolonial feminists object to portrayals of women of non-Western societies as passive and voiceless victims and the portrayal of Western women as modern, educated and empowered.

Postcolonial feminism emerged from the gendered history of colonialism: colonial powers often imposed Western norms on colonized regions. In the 1940s and 1950s, after the formation of the United Nations, former colonies were monitored by the West for what was considered "social progress". The status of women in the developing world has been monitored by organizations such as the United Nations and as a result traditional practices and roles taken up by women—sometimes seen as distasteful by Western standards—could be considered a form of rebellion against colonial oppression. Postcolonial feminists today struggle to fight gender oppression within their own cultural models of society rather than through those imposed by the Western colonizers.

Postcolonial feminism is critical of Western forms of feminism, notably radical feminism and liberal feminism and their universalization of female experience. Postcolonial feminists argue that cultures impacted by colonialism are often vastly different and should be treated as such. Colonial oppression may result in the glorification of pre-colonial culture, which, in cultures with traditions of power stratification along gender lines, could mean the acceptance of, or refusal to deal with, inherent issues of gender inequality. Postcolonial feminists can be described as feminists who have reacted against both universalizing tendencies in Western feminist thought and a lack of attention to gender issues in mainstream postcolonial thought.

Third-world feminism has been described as a group of feminist theories developed by feminists who acquired their views and took part in feminist politics in so-called third-world countries. Although women from the third world have been engaged in the feminist movement, Chandra Talpade Mohanty and Sarojini Sahoo criticize Western feminism on the grounds that it is ethnocentric and does not take into account the unique experiences of women from third-world countries or the existence of feminisms indigenous to third-world countries. According to Chandra Talpade Mohanty , women in the third world feel that Western feminism bases its understanding of women on "internal racism, classism and homophobia".. According to Sarojini Sahoo , “sexual liberty is a major question for third wave feminist in Europe and it is an important question but for the Asian African feminist”. This discourse is strongly related to African feminism and postcolonial feminism. Its development is also associated with concepts such as black feminism, womanism, "Africana womanism", "motherism", "Stiwanism", "negofeminism", chicana feminism, and "femalism".

Multiracial feminism

Multiracial feminism (also known as “women of color” feminism) offers a standpoint theory and analysis of the lives and experiences of women of color. The theory emerged in the 1990s and was developed by Dr. Maxine Baca Zinn, a Chicana feminist and Dr. Bonnie Thornton Dill, a sociology expert on African American women and family.

Socialist and Marxist feminisms

Socialist feminism connects the oppression of women to Marxist ideas about exploitation, oppression and labor. Socialist feminists see women as being held down as a result of their unequal standing in both the workplace and the domestic sphere. Prostitution, domestic work, childcare, and marriage are all seen as ways in which women are exploited by a patriarchal system which devalues women and the substantial work that they do. Socialist feminists focus their energies on broad change that affects society as a whole, and not just on an individual basis. They see the need to work alongside not just men, but all other groups, as they see the oppression of women as a part of a larger pattern that affects everyone involved in the capitalist system.

Marx felt that when class oppression was overcome, gender oppression would vanish as well. According to socialist feminists, this view of gender oppression as a sub-class of class oppression is naive and much of the work of socialist feminists has gone towards separating gender phenomena from class phenomena. Some contributors to socialist feminism have criticized these traditional Marxist ideas for being largely silent on gender oppression except to subsume it underneath broader class oppression. Other socialist feminists, notably two long-lived American organizations Radical Women and the Freedom Socialist Party, point to the classic Marxist writings of Frederick Engels and August Bebel as a powerful explanation of the link between gender oppression and class exploitation.

In the late nineteenth century and early twentieth century both Clara Zetkin and Eleanor Marx were against the demonization of men and supported a proletarian revolution that would overcome as many male-female inequalities as possible.

Anarcha-feminism

Another offshoot of radical feminism is anarcha-feminism (also called anarchist feminism or anarcho-feminism), an ideology which combines feminist and anarchist beliefs. Anarcha-feminists view patriarchy as a manifestation of hierarchy, believing that the fight against patriarchy is an essential part of the class struggle and the anarchist struggle against the state. Anarcha-feminists such as Susan Brown see the anarchist struggle as a necessary component of the feminist struggle. In Brown's words, "anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist". Recently, Wendy McElroy has defined a position (she describes it as "ifeminism" or "individualist feminism") that combines feminism with anarcho-capitalism or libertarianism, arguing that a pro-capitalist, anti-state position is compatible with an emphasis on equal rights and empowerment for women. Individualist anarchist-feminism has grown from the US-based individualist anarchism movement.

Individualist feminism

Individualist feminism is defined in opposition to, what writers such as Wendy McElroy and Christina Hoff Sommers term, political or gender feminism. It is closely linked to the libertarian ideas of individuality and personal responsibility for both women and men. Some other feminists believe that it reinforces patriarchal systems because it does not view the rights or political interests of men and women as being in conflict nor does it rest upon class or gender analysis. Individualist feminists attempt to change legal systems in order to eliminate class privileges and gender privileges and to ensure that individuals have equal rights, including an equal claim under the law to their own persons and property. Individualist feminism encourages women to take full responsibility for their own lives. It also opposes any government interference into the choices adults make with their own bodies, because it contends such interference creates a coercive hierarchy (such as patriarchy).

Post-structural and postmodern feminism

details Postmodern feminism Post-structural feminism, also referred to as French feminism, uses the insights of various epistemological movements, including psychoanalysis, linguistics, political theory (Marxist and post-Marxist theory), race theory, literary theory, and other intellectual currents for feminist concerns. Many post-structural feminists maintain that difference is one of the most powerful tools that females possess in their struggle with patriarchal domination, and that to equate the feminist movement only with equality is to deny women a plethora of options because equality is still defined from the masculine or patriarchal perspective. Postmodern feminism is an approach to feminist theory that incorporates postmodern and post-structuralist theory. The largest departure from other branches of feminism, is the argument that gender is constructed through language. The most notable proponent of this argument is Judith Butler. In her 1990 book, Gender Trouble, she draws on and criticizes the work of Simone de Beauvoir, Michel Foucault and Jacques Lacan. Butler criticizes the distinction drawn by previous feminisms between biological sex and socially constructed gender. She says that this does not allow for a sufficient criticism of essentialism. For Butler "woman" is a debatable category, complicated by class, ethnicity, sexuality, and other facets of identity. She suggests that gender is performative. This argument leads to the conclusion that there is no single cause for women's subordination and no single approach towards dealing with the issue.

In A Cyborg Manifesto Donna Haraway criticizes traditional notions of feminism, particularly its emphasis on identity, rather than affinity. She uses the metaphor of a cyborg in order to construct a postmodern feminism that moves beyond dualisms and the limitations of traditional gender, feminism, and politics. Haraway's cyborg is an attempt to break away from Oedipal narratives and Christian origin-myths like Genesis. She writes: "The cyborg does not dream of community on the model of the organic family, this time without the oedipal project. The cyborg would not recognize the Garden of Eden; it is not made of mud and cannot dream of returning to dust."

Ecofeminism

Ecofeminism links ecology with feminism. Ecofeminists see the domination of women as stemming from the same ideologies that bring about the domination of the environment. Patriarchal systems, where men own and control the land, are seen as responsible for the oppression of women and destruction of the natural environment. Since the men in power control the land, they are able to exploit it for their own profit and success. In this same situation, women are exploited by men in power for their own profit, success, and pleasure. Women and the environment are both exploited as passive pawns in the race to domination. Those people in power are able to take advantage of them distinctly because they are seen as passive and rather helpless. Ecofeminism connects the exploitation and domination of women with that of the environment. As a way of repairing social and ecological injustices, ecofeminists feel that women must work towards creating a healthy environment and ending the destruction of the lands that most women rely on to provide for their families.

Ecofeminism argues that there is a connection between women and nature that comes from their shared history of oppression by a patriarchal Western society. Vandana Shiva explains how women's special connection to the environment through their daily interactions with it have been ignored. She says that "women in subsistence economies, producing and reproducing wealth in partnership with nature, have been experts in their own right of holistic and ecological knowledge of nature’s processes. But these alternative modes of knowing, which are oriented to the social benefits and sustenance needs are not recognized by the [capitalist] reductionist paradigm, because it fails to perceive the interconnectedness of nature, or the connection of women’s lives, work and knowledge with the creation of wealth.” Ecofeminism also criticizes Western lifestyle choices, such as consuming food that has traveled thousands of miles and playing sports (such as golf and bobsledding) which inherently require ecological destruction.

However, feminist and social ecologist Janet Biehl has criticized ecofeminism for focusing too much on a mystical connection between women and nature and not enough on the actual conditions of women. seealso Environmentalism

Feminism and society

The feminist movement has effected change in Western society, including women's suffrage; the right to initiate divorce proceedings and "no fault" divorce; and the right of women to make individual decisions regarding pregnancy (including access to contraceptives and abortion); and the right to own property.

Civil rights

Feminism has effected many changes in Western society, including women's suffrage, broad employment for women at more equitable wages, the right to initiate divorce proceedings and the introduction of "no fault" divorce, the right to obtain contraception and safe abortions, and access to university education.

The United Nations Human Development Report 2004 estimated that when both paid employment and unpaid household tasks are accounted for, on average women work more than men. In rural areas of selected developing countries women performed an average of 20% more work than men, or an additional 102 minutes per day. In the OECD countries surveyed, on average women performed 5% more work than men, or 20 minutes per day. At the UN's Pan Pacific Southeast Asia Women's Association 21st International Conference in 2001 it was stated that "in the world as a whole, women comprise 51 percent of the population, do 66 percent of the work, receive 10 percent of the income and own less than one percent of the property".

Language

Gender-neutral language is a description of language usages which are aimed at minimizing assumptions regarding the biological sex of human referents. The advocacy of gender-neutral language reflects, at least, two different agendas: one aims to clarify the inclusion of both sexes or genders (gender-inclusive language); the other proposes that gender, as a category, is rarely worth marking in language (gender-neutral language). Gender-neutral language is sometimes described as non-sexist language by advocates and politically-correct language by opponents.

Heterosexual relationships

The increased entry of women into the workplace beginning in the twentieth century has affected gender roles and the division of labor within households. Sociologist Arlie Russell Hochschild in The Second Shift and The Time Bind presents evidence that in two-career couples, men and women, on average, spend about equal amounts of time working, but women still spend more time on housework.

Feminist criticisms of men's contributions to child care and domestic labor in the Western middle class are typically centered around the idea that it is unfair for women to be expected to perform more than half of a household's domestic work and child care when both members of the relationship also work outside the home. Several studies provide statistical evidence that the financial income of married men does not affect their rate of attending to household duties.

In Dubious Conceptions, Kristin Luker discusses the effect of feminism on teenage women's choices to bear children, both in and out of wedlock. She says that as childbearing out of wedlock has become more socially acceptable, young women, especially poor young women, while not bearing children at a higher rate than in the 1950s, now see less of a reason to get married before having a child. Her explanation for this is that the economic prospects for poor men are slim, hence poor women have a low chance of finding a husband who will be able to provide reliable financial support.

Although research suggests that to an extent, both women and men perceive feminism to be in conflict with romance, studies of undergraduates and older adults have shown that feminism has positive impacts on relationship health for women and sexual satisfaction for men, and found no support for negative stereotypes of feminists.

Culture

Women's writing

Women's writing came to exist as a separate category of scholarly interest relatively recently. In the West, second-wave feminism prompted a general reevaluation of women's historical contributions, and various academic sub-disciplines, such as women's history and women's writing, developed in response to the belief that women's lives and contributions have been underrepresented as areas of scholarly interest. Virginia Balisn et al. characterize the growth in interest since 1970 in women's writing as "powerful". More recently, Broadview Press has begun to issue eighteenth- and nineteenth-century works, many hitherto out of print and the University of Kentucky has a series of republications of early women's novels. There has been commensurate growth in the area of biographical dictionaries of women writers due to a perception, according to one editor, that "[m]ost of our women are not represented in the 'standard' reference books in the field". Two early texts are Ursula K. Le Guin's The Left Hand of Darkness (1969) and Joanna Russ' The Female Man (1970). They serve to highlight the socially constructed nature of gender roles by creating utopias that do away with gender. Both authors were also pioneers in feminist criticism of science fiction in the 1960s and 70s, in essays collected in The Language of the Night (Le Guin, 1979) and How To Suppress Women's Writing (Russ, 1983). Other major works of feminist science fiction have been The Handmaid's Tale by Margaret Atwood and Kindred by Octavia Butler.

Riot grrrl feminism

Riot grrrl (or riot grrl) is an underground feminist punk movement that started in the 1990s and is often associated with third-wave feminism (it is sometimes seen as its starting point). It was Grounded in the DIY philosophy of punk values, riot grrls took an anti-corporate stance of self-sufficiency and self-reliance. Riot grrrl bands often address issues such as rape, domestic abuse, sexuality, and female empowerment. Some bands associated with the movement are: Bikini Kill, Bratmobile, Excuse 17, Free Kitten, Heavens To Betsy, Huggy Bear, L7, and Team Dresch. In addition to a music scene, riot grrrl is also a subculture; zines, the DIY ethic, art, political action, and activism are part of the movement. Riot grrrls hold meetings, start chapters, and support and organize women in music.

The riot grrrl movement sprang out of Olympia, Washington and Washington, D.C. in the early 1990s. It sought to give women the power to control their voices and artistic expressions (Rowe-Finkbeiner 2004:85). Riot grrrls took a growling double or triple r, placing it in the word girl as a way to take back the derogatory use of the term .

The Riot Grrrl’s links to social and political issues are where the beginning rumblings of the third-wave feminism can be seen. The music and zine writings produced are strong examples of "cultural politics in action, with strong women giving voice to important social issues though an empowered, a female oriented community, many people link the emergence of the third-wave feminism to this time".

Religion

details Feminist theology Feminist theology is a movement that reconsiders the traditions, practices, scriptures, and theologies of religions from a feminist perspective. Some of the goals of feminist theology include increasing the role of women among the clergy and religious authorities, reinterpreting male-dominated imagery and language about God, determining women's place in relation to career and motherhood, and studying images of women in the religion's sacred texts.

Christian feminism

related New feminism Christian feminism is a branch of feminist theology which seeks to interpret and understand Christianity in light of the equality of women and men. Because this equality has been historically ignored, Christian feminists believe their contributions are necessary for a complete understanding of Christianity. While there is no standard set of beliefs among Christian feminists, most agree that God does not discriminate on the basis of biologically-determined characteristics such as sex. Their major issues are the ordination of women, male dominance in Christian marriage, and claims of moral deficiency and inferiority of abilities of women compared to men. They also are concerned with the balance of parenting between mothers and fathers and the overall treatment of women in the church.

Islamic feminism

Islamic feminism is concerned with the role of women in Islam and aims for the full equality of all Muslims, regardless of gender, in public and private life. Islamic feminists advocate women's rights, gender equality, and social justice grounded in an Islamic framework. Although rooted in Islam, the movement's pioneers have also utilized secular and Western feminist discourses and recognize the role of Islamic feminism as part of an integrated global feminist movement. Advocates of the movement seek to highlight the deeply rooted teachings of equality in the Quran and encourage a questioning of the patriarchal interpretation of Islamic teaching through the Quran, hadith (sayings of Muhammad), and sharia (law) towards the creation of a more equal and just society.

Jewish feminism

Jewish feminism is a movement that seeks to improve the religious, legal, and social status of women within Judaism and to open up new opportunities for religious experience and leadership for Jewish women. Feminist movements, with varying approaches and successes, have opened up within all major branches of Judaism. In its modern form, the movement can be traced to the early 1970s in the United States. According to Judith Plaskow, who has focused on feminism in Reform Judaism, the main issues for early Jewish feminists in these movements were the exclusion from the all-male prayer group or minyan, the exemption from positive time-bound mitzvot, and women's inability to function as witnesses and to initiate divorce.

Wiccan Feminism

related Wicca This is a female focused, Goddess-centered Wiccan sect; also known as a feminist religion that teaches witchcraft as every woman’s right. It is also one sect of the many practiced in Wicca.

Feminism and political movements

Feminism and socialism

Some early twentieth century feminists allied with socialism. In 1907 there was an International Conference of Socialist Women in Stuttgart where suffrage was described as a tool of class struggle. Clara Zetkin of the Social Democratic Party of Germany called for women's suffrage to build a "socialist order, the only one that allows for a radical solution to the women's question". During the Spanish Civil War, Dolores Ibárruri (La Pasionaria) led the Communist Party of Spain. Although she supported equal rights for women, she opposed women fighting on the front and clashed with the anarcho-feminist Mujeres Libres.

Revolutions in Latin America brought changes in women's status in countries such as Nicaragua where Feminist ideology during the Sandinista Revolution was largely responsible for improvements in the quality of life for women but fell short of achieving a social and ideological change.

Feminism and fascism

Scholars have argued that Nazi Germany and the other fascist states of the 1930s and 1940s illustrates the disastrous consequences for society of a state ideology that, in glorifying women, becomes antifeminist, In Germany after the political shift of 1933, there was a rapid dissolution of the political rights and economic opportunities that feminists had fought for during the prewar period and to some extent during the 1920s. In Franco's Spain, the right wing Catholic conservatives undid the work of feminists during the Republic. Fascist society was hierarchical with an emphasis and idealization of virility, with women maintaining a largely subordinate position to men.

Feminism and science

Feminists has been critical of traditional scientific discourse, arguing that the field has historically been biased towards a masculine perspective. Some natural and social scientists have examined feminist ideas using scientific methods.

Feminism and the biology of gender

related Biology of gender Modern feminist science is based on the view that many differences between the sexes are based on socially constructed gender identities rather than on biological sex differences. For example, Anne Fausto-Sterling's book Myths of Gender explores the assumptions embodied in scientific research that purports to support a biologically essentialist view of gender. However, in The Female Brain, Louann Brizendine argues that brain differences between the sexes are a biological reality with significant implications for sex-specific functional differences. Steven Rhoads' book Taking Sex Differences Seriously illustrates sex-dependent differences across a wide scope.

Carol Tavris, in The Mismeasure of Woman, uses psychology and sociology to critique theories that use biological reductionism to explain differences between men and women. She argues rather than using evidence of innate gender difference there is an over-changing hypothesis to justify inequality and perpetuate stereotypes.

Feminism and evolutionary biology

related Evolutionary biology Sarah Kember—drawing from numerous areas such as evolutionary biology, sociobiology, artificial intelligence, and cybernetics in development with a new evolutionism—discusses the biologization of technology. She notes how feminists and sociologists have become suspect of evolutionary psychology, particularly inasmuch as sociobiology is subjected to complexity in order to strengthen sexual difference as immutable through pre-existing cultural value judgments about human nature and natural selection. Where feminist theory is criticized for its "false beliefs about human nature," Kember then argues in conclusion that "feminism is in the interesting position of needing to do more biology and evolutionary theory in order not to simply oppose their renewed hegemony, but in order to understand the conditions that make this possible, and to have a say in the construction of new ideas and artefacts."

Men and feminism

The relationship between men and feminism has been complex. Men have taken part in significant responses to feminism in each 'wave' of the movement. There have been positive and negative reactions and responses, depending on the individual man and the social context of the time. These responses have varied from pro-feminism to masculism to anti-feminism. In the twenty-first century new reactions to feminist ideologies have emerged including a generation of male scholars involved in gender studies, and also men's rights activists who promote of male equality (rights to equal treatment in family, divorce and anti-discrimination law).

A number of feminist writers maintain that identifying as a feminist is the strongest stand men can take in the struggle against sexism. They have argued that men should be allowed, or even be encouraged, to participate in the feminist movement. Other female feminists argue that men cannot be feminists simply because they are not women. They maintain that men are granted inherent privileges that prevent them from identifying with feminist struggles, thus making it impossible for them to identify with feminists. Fidelma Ashe has approached the issue of male feminism by arguing that traditional feminist views of male experience and of "men doing feminism" have been monolithic. She explores the multiple political discourses and practices of pro-feminist politics, and evaluates each strand through an interrogation based upon its effect on feminist politics.

Anti-feminism

Antifeminism is opposition to feminism in some or all of its forms. Feminists such as Camille Paglia, Christina Hoff Sommers, Jean Bethke Elshtain and Elizabeth Fox-Genovese have been labeled "anti-feminists" by other feminists. Daphne Patai and Noretta Koertge argue that in this way the term "anti-feminist" is used to silence academic debate about feminism. Paul Nathanson and Katherine K. Young's books Spreading Misandry and Legalizing Misandry explore what they argue is feminist-inspired misandry. Christina Hoff-Sommers argues feminist misandry leads directly to misogyny by what she calls "establishment feminists" against (the majority of) women who love men in Who Stole Feminism: How Women Have Betrayed Women.

References

See also

• Equal pay for women
• Equal Rights Amendment
• Feminist therapy
• List of feminist literature
• Masculism
• Sex/gender distinction
• Social criticism
• Human trafficking
• Women's Environment & Development Organization
• Lactivism

External links

• href="http://www.feministinitiative.ca/index.html">http://www.feministinitiative.ca/index.html FemINist INitiative Canadian effort at building a political party, archived at the Internet Archive
• National Organization for Women United States
• ROKS Swedish women's organization
• Women's Forum Australia
• International Women's Day is a slide show in English of the Brazilian Vinna Mara Magalhães