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Radical feminism is a perspective within feminism that calls for a radical re-ordering of society in which male supremacy is eliminated in all social and economic contexts, while recognizing that women's experiences are also affected by other social divisions such as in race, class, and sexual orientation. The ideology and movement emerged in the 1960s.
Postcolonial feminism is a form of feminism that developed as a response to feminism focusing solely on the experiences of women in Western cultures and former colonies. Postcolonial feminism seeks to account for the way that racism and the long-lasting political, economic, and cultural effects of colonialism affect non-white, non-Western women in the postcolonial world. Postcolonial feminism originated in the 1980s as a critique of feminist theorists in developed countries pointing out the universalizing tendencies of mainstream feminist ideas and argues that women living in non-Western countries are misrepresented.
Transnational feminism refers to both a contemporary feminist paradigm and the corresponding activist movement. Both the theories and activist practices are concerned with how globalization and capitalism affect people across nations, races, genders, classes, and sexualities. This movement asks to critique the ideologies of traditional white, classist, western models of feminist practices from an intersectional approach and how these connect with labor, theoretical applications, and analytical practice on a geopolitical scale.
Chicana feminism is a sociopolitical movement, theory, and praxis that scrutinizes the historical, cultural, spiritual, educational, and economic intersections impacting Chicanas and the Chicana/o community in the United States. Chicana feminism empowers women to challenge institutionalized social norms and regards anyone a feminist who fights for the end of women's oppression in the community.
Global feminism is a feminist theory closely aligned with post-colonial theory and postcolonial feminism. It concerns itself primarily with the forward movement of women's rights on a global scale. Using different historical lenses from the legacy of colonialism, global feminists adopt global causes and start movements which seek to dismantle what they argue are the currently predominant structures of global patriarchy. Global feminism is also known as world feminism and international feminism.
African feminism includes theories and movements which specifically address the experiences and needs of continental African women. From a western perspective, these theories and movements fall under the umbrella label of Feminism, but this categorization is misleading for many branches of African "feminism". African women have been engaged in gender struggle since long before the existence of the western-inspired label "African feminism," and this history is often neglected. Despite this caveat, this page will use the term feminism with regard to African theories and movements in order to fit into a relevant network of Wikipedia pages on global feminism. Because Africa is not a monolith, no single feminist theory or movement reflects the entire range of experiences African women have. African feminist theories are sometimes aligned, in dialogue, or in conflict with Black Feminism or African womanism. This page covers general principles of African feminism, several distinct theories, and a few examples of feminist movements and theories in various African countries.
Masculism or masculinism may variously refer to ideologies and socio-political movements that seek to eliminate sexism against men, or increase adherence to or promotion of attributes regarded as typical of males. The terms may also refer to the men's rights movement or men's movement, as well as a type of antifeminism.
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.
Networked feminism is a phenomenon that can be described as the online mobilization and coordination of feminists in response to sexist, misogynistic, racist, and other discriminatory acts against minority groups. This phenomenon covers all possible definitions of what feminist movements may entail, as there have been multiple waves of feminist movements and there is no central authority to control what the term "feminism" claims to be. While one may hold a different opinion from another on the definition of "feminism", all those who believe in these movements and ideologies share the same goal of dismantling the current patriarchal social structure, where men hold primary power and higher social privileges above all others. Networked feminism is not spearheaded by one singular women's group. Rather, it is the manifestation of feminists' ability to leverage the internet to make traditionally unrepresented voices and viewpoints heard. Networked feminism occurs when social network sites such as Facebook, Twitter and Tumblr are used as a catalyst in the promotion of feminist equality and in response to sexism. Users of these social media websites promote the advancement of feminism using tools such as viral Facebook groups and hashtags. These tools are used to push gender equality and call attention to those promoting anything otherwise. Online feminist work is a new engine of contemporary feminism. With the possibility of connecting and communicating all around the world through the Internet, no other form of activism in history has brought together and empowered so many people to take action on a singular issue.
Hip hop feminism is a sub-set of black feminism that centers on intersectional subject positions involving race and gender in a way that acknowledges the contradictions in being a black feminist, such as black women's enjoyment in hip hop music and culture, rather than simply focusing on the victimization of black women in hip hop culture due to interlocking systems of oppressions involving race, class, and gender.
Native American feminism or Native feminism is, at its root, understanding how gender plays an important role in indigenous communities both historically and in modern-day. As well, Native American feminism deconstructs the racial and broader stereotypes of indigenous peoples, gender, sexuality, while also focusing on decolonization and breaking down the patriarchy and pro-capitalist ideology. As a branch of the broader Indigenous feminism, it similarly prioritizes decolonization, indigenous sovereignty, and the empowerment of indigenous women and girls in the context of Native American and First Nations cultural values and priorities, rather than white, mainstream ones. A central and urgent issue for Native feminists is the Missing and murdered Indigenous women crisis.
Riddles of the Sphinx is a 1977 British experimental drama film written, directed and produced by Laura Mulvey and Peter Wollen and starring Dinah Stabb, Merdelle Jordine and Riannon Tise.
In feminist theory, the male gaze is the act of depicting women and the world in the visual arts and in literature from a masculine, heterosexual perspective that presents and represents women as sexual objects for the pleasure of the heterosexual male viewer. In the visual and aesthetic presentations of narrative cinema, the male gaze has three perspectives: that of the man behind the camera, that of the male characters within the film's cinematic representations; and that of the spectator gazing at the image.
Indigenous feminism is an intersectional theory and practice of feminism that focuses on decolonization, Indigenous sovereignty, and human rights for Indigenous women and their families. The focus is to empower Indigenous women in the context of Indigenous cultural values and priorities, rather than mainstream, white, patriarchal ones. In this cultural perspective, it can be compared to womanism in the African-American communities.
Feminist children's literature is the writing of children's literature through a feminist lens. Children's literature and women's literature have many similarities. Both often deal with being seen as weak and placed towards the bottom of a hierarchy. In this way feminist ideas are regularly found in the structure of children's literature. Feminist criticism of children's literature is therefore expected, since it is a type of feminist literature. Feminist children's literature has played a critical role for the feminist movement, especially in the past half century. In her book Feminism Is for Everybody: Passionate Politics, bell hooks states her belief that all types of media, including writing and children's books, need to promote feminist ideals. She argues "Children's literature is one of the most crucial sites for feminist education for critical consciousness precisely because beliefs and identities are still being formed". The cover of hooks' book, drawn by Laura DeSantis, depicts children alongside adults, showing the importance of the youth. The presence of feminism in children's literature has evolved over the years, but the overall message and goals have remained consistent.
Chandra Talpade Mohanty is a Distinguished Professor of Women's and Gender Studies, Sociology, and the Cultural Foundations of Education and Dean's Professor of the Humanities at Syracuse University. Mohanty, a postcolonial and transnational feminist theorist, has argued for the inclusion of a transnational approach in exploring women’s experiences across the world. She is author of Feminism Without Borders: Decolonizing Theory, Practicing Solidarity, and co-editor of Third World Women and the Politics of Feminism, Feminist Genealogies, Colonial Legacies, Democratic Futures, Feminism and War: Confronting U.S. Imperialism,, The Sage Handbook on Identities, and Feminist Freedom Warriors: Genealogies, Justice, Politics, and Hope.
In feminist theory, heteropatriarchy or cisheteropatriarchy, is a socio-political system where (primarily) cisgender and heterosexual males have authority over other cisgender males, females, and people with other sexual orientations and gender identities. It is a term that emphasizes that discrimination against women and LGBT people is derived from the same sexist social principle.
Feminist comedy refers to comedic acts and styles that further feminist principles, including gender equality and awareness of the social experience of gender. Comedy, the creative works with the intention of humor, has been historically dominated by men. The current comedy culture climate remains male-focused and is currently accepting of women comedians. The conversation surrounding gender-aware comedy has included articles and opinions from many male comedians and fans that are rooted in the idea that women aren’t funny, despite protest from successful female comedians and audiences. However, there is a difference between female humor and feminist humor. As a practice, feminist comedy is not solely comedy performed by women, as many women, especially early female comics, “served to reinforce… cultural stereotypes” and patriarchal views about women and gender. While some scholars have argued that this is because feminism may be antithetical to comedy, which is often described as an aggressive, necessarily masculine act in which the performer centers themselves, others have argued that humor's inclination to subvert hierarchies makes it a particularly effective communication platform for feminist comedians. Feminist comedy frequently references and discusses female-gendered issues and topics such as menstruation, rape, gender inequality, beauty norms, and machismo. Along the lines of intersectionality, which suggests that social identities and systems of oppression are interrelated, many feminist comedians also discuss homophobia, racism, and transphobia.
Joanne Barker became a faculty member within the American Indian Studies Department at San Francisco State University, in 2003. Much of her work focuses on indigenous feminism and the sovereignty and self determination of indigenous peoples. Her work takes a transnational approach, making connections between and across the borders of countries. Barker makes historical and scholarly connections between the oppression and resistance of marginalized communities. An example of this transnational approach can be seen by the work that Barker has done to show connections in the struggles of Palestinians in Israel and indigenous communities in the United States.
Colonial sexual violence in North America refers to the systems put in place by Europeans through settler colonialism that enforces gender divides, support sexual exploitation, and use patriarchy as a means to control the Indigenous population. These systems not only affected men, women, and two-spirit people differently, but disrupted traditional ways of living in a negative manner which thus removed their identity. As settler colonialism is an ongoing effort, these systems have remained in place and continue to perpetrate harm today as seen through generational trauma related to the residential school system, MMIW, and the Indian Act. Indigenous scholars emphasize the need for community healing and traditional practices to heal the collective traumas, and experiences of sexual violence, enacted through settler colonialism.
References
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- 1 2 3 4 5 6 7 Walz, Gene (2008). "Why Winnipeg?" In Screening Canadians: Cross-cultural Perspectives on Canadian Film. Germany: Universitätsbibliothek Marburg. pp. 92–95.
- 1 2 Gaines, Jane (2004). "Film History and the Two Presents of Feminist Film Theory". Cinema Journal. 44 (1): 113–119. doi:10.1353/cj.2004.0045. ISSN 1527-2087.
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- 1 2 3 4 Cummings, Kathleen (2020). Herstories on Screen: Feminist Subversions of Frontier. Columbia University Press.
- ↑ Lovenduski, Joni (1988-04-01). "Feminism in the 1980s". Politics. 8 (1): 32–35. doi:10.1111/j.1467-9256.1988.tb00233.x. ISSN 0263-3957. S2CID 145708219.
- 1 2 Arvin, Maile; Tuck, Eve; Morrill, Angie (2013). "Decolonizing Feminism: Challenging Connections between Settler Colonialism and Heteropatriarchy". Feminist Formations. 25 (1): 8–34. ISSN 2151-7363. JSTOR 43860665.
- ↑ "Indian Act | The Canadian Encyclopedia". www.thecanadianencyclopedia.ca. Retrieved 2021-12-10.
- ↑ Canada, National Film Board of, Ikwe , retrieved 2021-12-10
- 1 2 3 Dickason, Olive Patricia (1992). "North America". American Historical Review: 1168–1170. doi:10.2307/2165512. JSTOR 2165512.
- ↑ "History of Gender Roles in Canada | The Canadian Encyclopedia". www.thecanadianencyclopedia.ca. Retrieved 2021-12-10.
- 1 2 "Indigenous Feminisms in Canada | The Canadian Encyclopedia". www.thecanadianencyclopedia.ca. Retrieved 2021-12-10.
