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We need a feminist theory of disability, both because 16 percent of women are disabled, and because the oppression of disabled people is closely linked to the cultural oppression of the body. Disability is not a biological given; like gender, it is socially constructed from biologically reality. Our culture idealizes the body and demands that we control it. Thus, although most people will be disabled at some time in their lives, the disabled are made "the other," who symbolize failure of control and the threat of pain, limitation, dependency, and death. If disabled people and their knowledge were fully integrated into society, everyone's relation to her/his real body would be liberated.

"La tête dans les odeurs de l'homme, la bouche contre son sexe, elle se dit qu'il est devenu complètement fou, qu'elle est devenue complètement folle (...). Dans l'état actuel de l'histoire, quoi qu'elle fasse, quoi qu'elle dise, elle aura toujours tort. L'homme c'est lui." Cameroun. Chaleur humide, ciel hypnotique. Dans le bidonville où elle a grandi, abandonnée par sa mère, Ateba cherche avec désespoir sa place dans une société où la femme n'a qu'un droit : se taire. Ecartelée entre plusieurs sentiments contraires, la jeune fille, le ventre en feu, la haine au coeur, est certaine qu'elle peut devenir un jour la plus forte. Incapable de se résoudre à concilier sexe et asservissement, elle refuse de passer sa vie à genoux.--Quatrième de couverture.

Current debates about the future of the family are often based on serious misconceptions about its past. Arguing that there is no biologically mandated or universally functional family form, Stephanie Coontz traces the complexity and variety of family arrangements in American history, from Native American kin groups to the emergence of the dominant middle-class family ideal in the 1890s. Surveying and synthesizing a vast range of previous scholarship, as well as engaging more particular studies of family life from the seventeenth to the nineteenth centuries, Coontz offers a highly original account of the shifting structure and function of American families. Her account challenges standard interpretations of the early hegemony of middle-class privacy and “affective individualism,” pointing to the rich tradition of alternative family behaviors among various ethnic and socioeconomic groups in America, and arguing that even middle-class families went through several transformations in the course of the nineteenth centure. The present dominant family form, grounded in close interpersonal relations and premised on domestic consumption of mass-produced household goods has arisen, Coontz argues, from a long and complex series of changing political and economic conjunctures, as well as from the destruction or incorporation of several alternative family systems. A clear conception of American capitalism’s combined and uneven development is therefore essential if we are to understand the history of the family as a key social and economic unit. Lucid and detailed, The Social Origins of Private Life is likely to become the standard history of its subject.

Marta Danylewycz s'intéresse à 2 communautés: les soeurs de Notre-Dame et de la Miséricorde, qui rassemblent près du cinquième de la population religieuse féminine au tournant du siècle.

"Pornography is central in creating and maintaining the civil inequality of the sexes. Pornography is a systematic practice of exploitation and subordination based on sex which differentially harms women. . . ." With those bold words began the groundbreaking local antipornography law drafted by writer Andrea Dworkin and lawyer Catharine A. MacKinnon. Their completely new legal approach--in which pornography is defined as sex discrimination and therefore a violation of civil rights--would allow anyone injured by pornography to fight back by filing a civil lawsuit against pornographers. First passed in December 1983 in Minneapolis, where it was supported by a grassroots coalition of women, people of color, neighborhood groups, and the city's welfare poor and working poor, this law has transformed the way people of conscience understand the devastating impact of pornography on women's right to equality. This new law also offers hope: an effective legal tool for making sex equality real. In this comprehensive and easy-to-read guidebook, now available on line, the coauthors of the anti-pornography civil-rights ordinance explain: How pornography hurts women and how and why the civil-rights ordinance would make a difference. Why the pornography is so important to women's equality. The truth about the antipornography civil-rights ordinance--what it is, what it does, what it means, how it works. Answers to the lies about it--lies that the media have spread to protect the pornography industry. What you can do to stop the pornographers and further women's equality. "The Ordinance does not take 'rights' away from anyone, . . . it takes the power to hurt women away from pornographers." --from Pornography and Civil Rights

De nombreux phénomènes culturels reproduisent symboliquement les traces des relations précoces qui unissent les nourrissons mâles à leur mère. Enfouis dans l'inconscient, ces émois et ces représentations fantasmatiques archaïques se laissent deviner dans les croyances religieuses, les cérémonies sacrées...

In the 1950s, the term "containment" referred to the foreign policy-driven containment of Communism and atomic proliferation. Yet in Homeward Bound May demonstrates that there was also a domestic version of containment where the "sphere of influence" was the home. Within its walls, potentially dangerous social forces might be tamed, securing the fulfilling life to which postwar women and men aspired. Homeward Bound tells the story of domestic containment - how it emerged, how it affected the lives of those who tried to conform to it, and how it unraveled in the wake of the Vietnam era's assault on Cold War culture, when unwed mothers, feminists, and "secular humanists" became the new "enemy." This revised and updated edition includes the latest information on race, the culture wars, and current cultural and political controversies of the post-Cold War era.

Through work to bring materials and perspectives from Women's Studies into the rest of the curriculum, I have often noticed men's unwillingness to grant that they are overprivileged in the curriculum, even though they may grant that women are disadvantaged. Denials that amount to taboos surround the subject of advantages that men gain from women's disadvantages. These denials protect male privilege from being fully recognized, acknowledged, lessened, or ended.

In this remarkably original work of political philosophy, one of today's foremost feminist theorist challenges the way contemporary society functions by questioning the standard interpretation of an idea that is deeply embedded in American and British political thought: that our rights and freedoms derive from the social contract explicated by Locke, Hobbes, and Rousseau and interpreted in the United States by the Founding Fathers.

Griselda Pollock provides concrete historical analyses of key moments in the formation of modern culture to reveal the sexual politics at the heart of modernist art. Crucially, she not only explores a feminist re-reading of the works of canonical male Impressionist and Pre-Raphaelite artists including Edgar Degas and Dante Gabriel Rossetti, but also re-inserts into art history their female contemporaries - women artists such as Berthe Morisot and Mary Cassatt. Pollock discusses the work of women artists such as Mary Kelly and Yve Lomax, highlighting the problems of working in a culture where the feminine is still defined as the object of the male gaze.

GRIIGES, Groupe de recherche interuniversitaire et interdisciplinaire sur la gestion sociale. Actes d'un colloque tenu du 9 au 11 oct. 1987 à l'Université de Moncton.

Dans une analyse qui assoit ses bases sur un texte du XIXe siècle (Angélinede Montbrun de Laure Conan), Patricia Smart démontre que, parallèlement à son histoire à lui, il y a une autre histoire, modulée par une autre voix, qui donne à lire une autre perspective sur le pays et sur le réel. Dans cet essai capital, elle nous propose une lecture absolument nouvelle des textes majeurs de la littérature québécoise. Écrire dans la maison dupère fait la preuve qu'en repérant les marques de la différence sexuelle dans le texte québécois, on peut ouvrir de larges brèches dans la thématique nationale et laisser entrevoir une ouverture possible sur un avenir habitable...