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This paper argues that, by construing emotion as epistemologically subversive, the Western tradition has tended to obscure the vital role of emotion in the construction of knowledge. The paper begins with an account of emotion that stresses its active, voluntary, and socially constructed aspects, and indicates how emotion is involved in evaluation and observation. It then moves on to show how the myth of dispassionate investigation has functioned historically to undermine the epistemic authority of women as well as other social groups associated culturally with emotion. Finally, the paper sketches some ways in which the emotions of underclass groups, especially women, may contribute to the development of a critical social theory.
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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.
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Préoccupée d'une part par la situation des femmes qui, suite aux bouleversements provoqués par les luttes féministes, ont à vivre sous la pression de messages sociaux contradictoires, intéressée d'autre part par les pratiques sociales qui, dans le contexte actuel de transformations basées sur la rationalisation des budgets et des services, se trouvent confrontées à des visions divergentes quant à la nature et la fonction de l'intervention sociale, Pauteure expose et illustre une approche d'intervention féministe visant la défense des intérêts des femmes et la transformation des rapports sociaux dominants.
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Matriarcat, maternité et pouvoir des femmes Le matriarcat remis à l'honneur au début des années 70 est un thème privilégié pour la réflexion théorique féministe en anthropologie. En tant que construction intellectuelle, le concept de matriarcat, développé par les évolutionnistes puis par les féministes, met en évidence le discours naturaliste de ces deux groupes et ses effets sur la conceptualisation des rapports de sexe. La discussion du concept de matriarcat est aussi le prétexte à une réflexion sur la maternité et le pouvoir des femmes.
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Méthodologie féministe et anthropologie : une alliance possible Après un bref énoncé des principes épistémologiques et éthiques qui sous-tendent la recherche féministe et de la stratégie qui en découle dans la poursuite de projets concrets, l'auteure examine les affinités et apports réciproques entre anthropologie et méthodologie féministe puis souligne les contradictions profondes qui, selon elle, rendent problématique actuellement le développement de la recherche féministe en anthropologie. Elle termine en suggérant quelques pistes à suivre par les anthropologues féministes dans un proche avenir.
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Our folk understanding of “work” focuses on those activities you “have to do” to get paid for them. Women's work is correspondingly devalued, for it is either unpaid or limited by the demands of the unpaid work in the home. This understanding also includes a moral force. One should contribute to society by working. This paper shows the restrictiveness of these commonsense understandings and discusses the kinds of work that consequently disappear from view. I focus especially on the work involved in the social construction of daily life and in the maintenance and development of institutions. Finally, I present the rationale for expanding the concept of work to include many activities not previously considered in the folk concept: a keener awareness of the work involved in social constructions serves to dignify the labor and engender respect for the workers who do it.
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Art criticism and art history from a feminist perspective are recent phenomena, emerging only during the last fifteen years. They have, in their short history, moved from a first generation in which "the condition and experience of being female" was emphasized, to a second generation, beginning in the late 1970s, influenced by feminist criticism in other disciplines and offering a more complex critique of both art and culture through an investigation of the production and evaluation of art and the role of the artist. In this survey, we propose, first, to outline the history of feminist art and art history, then to discuss the interrelated themes in each, and, finally, in the concluding and pivotal sections (IV and V), to discuss various feminist art-critical and art-historical methodologies.
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PENDANT LONGTEMPS, des milliers de femmes gagnèrent leur vie dans des bordels à Montréal. L'étude de leur milieu de travail pendant les années vingt et trente révèle une organisation hiérarchique et des conditions dont le contrôle échappait aux principales intéressées. L'appareil judiciaire et policier, les organisations de réformes sociales, le clergé et les médecins hygiénistes affectaient, par la tolérance ou la répression, le cadre dans lequel s'exerçait la prostitution. Plus directement, les souteneurs, les tenancières et leurs gérantes déterminaient les conditions quotidiennes de travail. Les changements observés pendant toute cette période sont plus imputables à la vigilance policière qu'aux fluctuations économiques ou aux efforts des travailleuses elles-mêmes.
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Un témoignage de quelques unes des formes des interrogations théoriques féministes telles qu'elles se sont structurées au cours des trente dernières années, et telles qu'elles prolifèrent désormais dans la polysémie — ainsi se présente ce numéro spécial des Cahiers de Recherche sociologique sur la thématique «Des femmes dans les sciences et des sciences sur les femmes».
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This paper looks at the ways in which women are divided from themselves and each other as women: at the internalised oppression which results from THE oppression of patriarchy, at the systematic mistreatment of women as a group by men as a group reinforced by the social structures of male power. It also looks at the ways in which women are divided from each other as a result of other oppressive systems such as class and/or race or religion or physical ability or age. The paper then describes how the particular theory and practice of Re-evaluation Counselling can be used to ‘deconstruct’ or ‘discharge’ the internalised oppression of patriarchy and other oppressive systems, making the principles of Women's Liberation and sisterhood a practical possibility for ‘everywoman’ and all women—including Margaret Thatcher. Throughout, the word ‘patriarchy’ is used to mean the system of male power usually regarded as synonymous with sexism.