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Feminism is a range of socio-political movements and ideologies that aim to define and establish the political, economic, personal, and social equality of the sexes. Feminism holds the position that societies prioritize the male point of view and that women are treated unjustly in these societies. Efforts to change this include fighting against gender stereotypes and improving educational, professional, and interpersonal opportunities and outcomes for women.
Feminist literary criticism is literary criticism informed by feminist theory, or more broadly, by the politics of feminism. It uses the principles and ideology of feminism to critique the language of literature. This school of thought seeks to analyze and describe the ways in which literature portrays the narrative of male domination by exploring the economic, social, political, and psychological forces embedded within literature. This way of thinking and criticizing works can be said to have changed the way literary texts are viewed and studied, as well as changing and expanding the canon of what is commonly taught. It is used a lot in Greek myths.
Anarcha-feminism, also referred to as anarchist feminism, is a system of analysis which combines the principles and power analysis of anarchist theory with feminism. It closely resembles intersectional feminism. Anarcha-feminism generally posits that patriarchy and traditional gender roles as manifestations of involuntary coercive hierarchy should be replaced by decentralized free association. Anarcha-feminists believe that the struggle against patriarchy is an essential part of class conflict and the anarchist struggle against the state and capitalism. In essence, the philosophy sees anarchist struggle as a necessary component of feminist struggle and vice versa. L. Susan Brown claims that "as anarchism is a political philosophy that opposes all relationships of power, it is inherently feminist".
Women's studies is an academic field that draws on feminist and interdisciplinary methods to place women's lives and experiences at the center of study, while examining social and cultural constructs of gender; systems of privilege and oppression; and the relationships between power and gender as they intersect with other identities and social locations such as race, sexual orientation, socio-economic class, and disability.
Third-wave feminism is a feminist movement that began in the early 1990s, prominent in the decades prior to the fourth wave. Grounded in the civil-rights advances of the second wave, Gen X and early Gen Y generations third-wave feminists born in the 1960s and 1970s embraced diversity and individualism in women, and sought to redefine what it meant to be a feminist. The third wave saw the emergence of new feminist currents and theories, such as intersectionality, sex positivity, vegetarian ecofeminism, transfeminism, and postmodern feminism. According to feminist scholar Elizabeth Evans, the "confusion surrounding what constitutes third-wave feminism is in some respects its defining feature."
Feminist theory is the extension of feminism into theoretical, fictional, or philosophical discourse. It aims to understand the nature of gender inequality. It examines women's and men's social roles, experiences, interests, chores, and feminist politics in a variety of fields, such as anthropology and sociology, communication, media studies, psychoanalysis, political theory, home economics, literature, education, and philosophy.
First-wave feminism was a period of feminist activity and thought that occurred during the 19th and early 20th century throughout the Western world. It focused on legal issues, primarily on securing women's right to vote. The term is often used synonymously with the kind of feminism espoused by the liberal women's rights movement with roots in the first wave, with organizations such as the International Alliance of Women and its affiliates. This feminist movement still focuses on equality from a mainly legal perspective.
The women's liberation movement (WLM) was a political alignment of women and feminist intellectualism that emerged in the late 1960s and continued into the 1980s primarily in the industrialized nations of the Western world, which effected great change throughout the world. The WLM branch of radical feminism, based in contemporary philosophy, comprised women of racially- and culturally-diverse backgrounds who proposed that economic, psychological, and social freedom were necessary for women to progress from being second-class citizens in their societies.
Materialist feminism highlights capitalism and patriarchy as a central aspect in understanding women's oppression. It focuses on the material, or physical, aspects that define oppression. Under materialist feminism, gender is seen as a social construct, and society forces gender roles, such as rearing children, onto women. Materialist feminism's ideal vision is a society in which women are treated socially and economically the same as men. The theory centers on social change rather than seeking transformation within the capitalist system.
Intersectionality is an analytical framework for understanding how aspects of a person's social and political identities combine to create different modes of discrimination and privilege. Intersectionality identifies multiple factors of advantage and disadvantage. Examples of these factors include gender, caste, sex, race, ethnicity, class, sexuality, religion, disability, weight, and physical appearance. These intersecting and overlapping social identities may be both empowering and oppressing.
Southall Black Sisters (SBS) is a non-profit organisation based in Southall, West London, England. This women's group was established in August 1979 in the aftermath of the death of anti-fascist activist Blair Peach, who had taken part in a demonstration against a National Front rally at Southall Town Hall. In 1980, SBS campaigned successfully against virginity testing in the UK, a policy that was being used to verify the authenticity of Asian marriages by checking the state of women's hymens.
The feminist sex wars, also known as the lesbian sex wars, or simply the sex wars or porn wars, are terms used to refer to collective debates amongst feminists regarding a number of issues broadly relating to sexuality and sexual activity. Differences of opinion on matters of sexuality deeply polarized the feminist movement, particularly leading feminist thinkers, in the late 1970s and early 1980s and continue to influence debate amongst feminists to this day.
A variety of movements of feminist ideology have developed over the years. They vary in goals, strategies, and affiliations. They often overlap, and some feminists identify themselves with several branches of feminist thought.
The feminist movement, also known as the women's movement, refers to a series of social movements and political campaigns for radical and liberal reforms on women's issues created by the inequality between men and women. Such issues are women's liberation, reproductive rights, domestic violence, maternity leave, equal pay, women's suffrage, sexual harassment, and sexual violence. The movement's priorities have expanded since its beginning in the 1800s, and vary among nations and communities. Priorities range from opposition to female genital mutilation in one country, to opposition to the glass ceiling in another.
Stella Dadzie is a British educationalist, activist, writer and historian. She is best known for her involvement in the UK's Black Women's Movement, being a founding member of the Organisation of Women of African and Asian Descent (OWAAD) in the 1970s and co-authoring The Heart of the Race: Black Women's Lives in Britain with Suzanne Scafe and Beverley Bryan. In 2020, Verso published a new book by Dadzie, A Kick in the Belly: Women, Slavery & Resistance.
The Leeds Revolutionary Feminist Group was a feminist organisation active in the United Kingdom in the 1970s and 1980s. While there were a number of contemporary revolutionary feminist organisations in the UK, the Leeds group was 'internationally significant'. The group is remembered chiefly for two reasons. The first is organising the UK-wide ‘Reclaim the Night’ marches in November 1977. The second is the publication of the pamphlet Political Lesbianism: The Case Against Heterosexuality, which advocated political lesbianism. British activist Sheila Jeffreys was closely involved with the group, while UK feminist Julie Bindel has spoken of the group's influence on her, as have many others.
Feminism in South Africa concerns the organised efforts to improve the rights of the girls and women of South Africa. These efforts are largely linked to issues of feminism and gender equality on one hand, and racial equality and the political freedoms of African and other non-White South African ethnic groups on the other. Early feminist efforts concerned the suffrage of White women, allowing them to vote in elections beginning from 1930s, and significant activism in the 1950s to demand equal pay of men and women. The 1980s were a major turning point in the advancement of South African women, and in 1994, following the end of the apartheid regime, the status of women was bolstered by changes to the country's constitution. Since the end of apartheid, South African feminism is a contribution associated with the liberation and democratization of the country, however, the movement still struggles with the embedded conservative and patriarchal views within some segments of South African society.
Gail Lewis is a British writer, psychotherapist, researcher, and activist. She is Visiting Senior Fellow in the Department of Gender Studies at the London School of Economics, and Reader Emerita of Psychosocial Studies at Birkbeck College. She trained as a psychodynamic psychotherapist at the Tavistock Clinic.
Amrit Wilson, Indian by birth and based in Britain, is a writer, journalist and activist who since the 1970s has focused on issues of race and gender in Britain and South Asian politics. Her 1978 book Finding a Voice: Asian Women in Britain won the Martin Luther King Award, and remains an influential feminist book. Her other book publications include Dreams, Questions, Struggles: South Asian Women in Britain, and as a journalist she has been published in outlets including Ceasefire Magazine, Media Diversified, openDemocracy and The Guardian.
Gerlin Bean is a Jamaican community worker who was active in the radical feminist and Black nationalist movements in the United Kingdom in the 1960s and 1970s. Trained as a nurse, she became a dedicated community activist and social worker, involved in the founding of the Black Women's Action Committee of the Black Unity and Freedom Party, the women's section of the Black Liberation Front, the Brixton Black Women's Group, and the Organisation of Women of African and Asian Descent. Bean's work and activism focused on eliminating discriminatory policies for people of color, women, and people with disabilities. She fought for equal educational opportunity, fair wages, adequate housing, and programs that supported families, such as counseling services, child care, and health care.
References
- ↑ Ford, Tanisha (2015). "Gender Violence and Black Panther Style in 1970s London". Liberated Threads: Black Women, Style, and the Global Politics of Soul. UNC Press Books. p. 154. ISBN 9781469625164.
- ↑ Predelli, Line Nyhagen; Beatrice Halsaa (2012). Majority-Minority Relations in Contemporary Women's Movements: Strategic Sisterhood. Palgrave Macmillan. p. 55. ISBN 978-1-137-02074-1.
- ↑ Chohan, Satinder (2013). "black women's movement". In Peter Childs; Michael Storry (eds.). Encyclopaedia of Contemporary British Culture. Routledge. p. 66. ISBN 978-1-134-75554-7.
- ↑ Boles, Janet K.; Diane Long Hoeveler (2004). Historical Dictionary of Feminism. Scarecrow Press. p. 247. ISBN 978-0-8108-4946-4.
Ethnic differences were the major factor in the demise of the OWAAD, but the gay/straight split and tensions between those interested in advancing women within Britain and those stressing global feminism played roles as well.
