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Feminisms are a feature of life in the twenty-first century. They are sometimes considered to be groundbreaking, sometimes unremarkable & sometimes dangerous, but whatever the perspective taken on the value or effectiveness of feminisms there is a persistence in their varied & often troubled presence. Such an influence & critical presence has been affected through a variety of encounters in which feminist informed perspectives & criteria have been employed as the basis of critical & transformative engagement. Since the 1960s the creative encountering of feminisms has significantly influenced the shape of contemporary theological engagement. Today feminisms & feminist informed theologies stand at a crossroad of critical interrogation & deconstruction as questions about their effectiveness, validity & indeed integrity are being raised with persistent force. This paper explores some of the problems facing feminisms & feminist informed theologies & asks of their effectiveness & future as ongoing powerful religious & political forces. References. Adapted from the source document.

This book on the future of Asian feminism, confronting fundamentalisms, conflicts, and neo-liberalism is a critical contribution to the rising voices of Asian women's studies scholars and activists. It is based on the ongoing research and advocacy work of the Kartini Asia Network, founded in 2003 in Manila. The five overlapping themes of the network are women/gender studies, fundamentalisms, conflicts, livelihood and sexuality. Considering that the economic and political weight of the region is growing fast, and that the 21st century has been named the Asian century, Asia is increasingly recognised as the continent to which economic, if not political power, will shift in the coming decades. The chapters brought together in this volume demonstrate the great diversity of the transversal cultural flow that women's movements within Asia provide. Members of the Kartini network stimulate the articulation of a particular Asian voice in women's studies and in the global women's movement. Considering the existing patriarchal structures all over the continent a continuum of oppressions enfolds, from the global sphere of market exchange to emerging fundamentalisms and to bitter conflicts and struggles around sexualities. The present volume provides elements for the critical dialogues that are needed between women in the region, between women and men, between people in all sorts of strategic positions, and between theoreticians in the Global South and the Global North to create a world in which human dignity is not eroded by predatory economic processes and in which democracy, diversity, pluralism, and inclusivity are the guiding principles of governance

Born in the second half of the 19th century, Romanian feminism manifested intensively in the interwar period, although most of the women involved in the movement were representative for female elite, not very many, compared to the rest of the population. The first feminist activists discovered the French feminism through studies and internships abroad, ties strengthening up, as the Romanian feminist movement was integrated, organized, and publicly stated, after the 1918 Union. The internationally involvement of the main associations, national actions and propaganda, the acquired "victories" (the civil rights in 1932, the political rights in 1938) constitute the irrefutable evidence that an important feminist movement existed in the Romanian territory. Moreover, the interwar period represents its peak moment, "the patriarchal indifference" manifested by both politicians and a part of public opinion, being fought with big efforts and with specific feminine patience. Romanian-French affinities, shown in our doctoral dissertation, as well as those at a programmatic, organizational level, and even those regarding the forms of manifestation, do not represent a novelty, but rather evidence of exceeding the National frame. These two countries, Latin in spirit, developed common actions within the international feminist forums, the friendship ties manifesting on both official and personal levels. But every movement is emerging in different social-political contexts, having particularities and overtones which individualize them. ; Paru dans la deuxième moitié du XIXe siècle, le féminisme roumain se manifeste dans la période d'entre les deux guerres dans toute sa puissance, quoique la plupart des femmes impliquées dans le mouvement soient les représentantes d'une élite féminine, sans des rapports trop profonds avec le reste de la population. Les premières féministes découvrent le féminisme français par l'intermédiaire des études et des stages faits à l'étranger. Leurs contacts deviennent de plus en plus durables une fois que le mouvement roumain s'intègre, s'organise et s'affirme en public après l'union de 1918. L'implication des principales associations sur le plan international, la propagande et les actions déroulées au niveau national, les " victoires " obtenues (les droits civils en 1932, politiques intégrales en 1938) sont la preuve incontestable que dans l'espace roumain il y a eu un mouvement féministe fort. De plus, la période d'entre les deux guerres en est le moment d'apogée, " l'indifférence patriarcale " et une partie de l'opinion publique sont combattues grâce aux efforts soutenus et à la patience spécifique féminine. Les affinités franco-roumaines, relevées dans notre thèse, celles au niveau des programmes, de l'organisation et même des formes de manifestation ne sont pas des nouvelles, mais plutôt une preuve que le cadre national est dépassé. Ces deux pays latins ont déroulé des actions communes à l'intérieur des fors féminins internationaux, les liaisons d'amitié se manifestant aussi au niveau officiel que sur le plan personnel. Mais, chaque mouvement se dessine dans des contextes sociopolitiques différents, avec des nuances et spécificités qui leur donnent l'individualité.

AbstractThis article asserts that European and North American feminisms are colonial discursive elaborations that defined what it was to be a woman and a feminist. The categories of gender and patriarchy established both what the subordination of women was as well as the possibilities for their emancipation. They're colonial discourses in the sense that they have construed women of the third world, or of the global South, as "other." The specific case examined in this article questions the Euro-US-centric feminist construction of women and Afro-descendant feminists. In resignifying the categories of analysis proposed by feminism, such as gender and patriarchy, Afro-descendant feminists assert themselves as diverse Black women who build proposals subverting the social order that oppresses them, without needing to resort to feminism's central categories. Women belonging to ethnic communities elaborate a new type of feminism constructed in relation to the community's collective actions in vindicating their rights. Finally, Black or Afro-Colombian women, based on the legacy of their maroon or runaway slave ancestors, construct feminism otherwise, challenging universalist claims by Eurocentric and Andean-centric feminism, transforming and enriching it.

Freiheit ist so viel mehr als die individuelle Wahlfreiheit zwischen vorgegebenen Möglichkeiten. Sie bedeutet, neue Perspektiven und neue Wege zu entwickeln, und bietet Raum für individuelle und gesellschaftliche Emanzipation. Beraterinnen, Psychotherapeutinnen, Philosophinnen und Literatinnen legen eine kreative und vielstimmige Auseinandersetzung mit dem Thema Freiheit aus feministischer Perspektive vor. Anhand der Themen Solidarität, Pluralität, Fremdheit, Perfektionismus und Selbstoptimierung, Bildung, Mutterschaft, Care-Arbeit, Verletzlichkeit, Sexualität und vielem mehr zeigen sie auf, warum es notwendig ist, heute neu über den in vieler Hinsicht diskreditierten Begriff der Freiheit nachzudenken. Feministische Beratung muss sich des Risikos bewusst sein, als Reparaturwerkstatt und Instrument der Krisenentschärfung vereinnahmt zu werden. Die beraterische Haltung muss gegenüber den aktuellen Ansprüchen an Flexibilität, Geschwindigkeit und Effizienz kritisch bleiben – auch und gerade dann, wenn viele Frauen mit dem Wunsch, möglichst schnell »wieder zu funktionieren«, in die Beratung kommen. Wie können wir Freiheit leben, wenn unsere Gegenwart so voll ist von Pflichten, Normen, Zwängen und Gewalt? Ein Lese-, Denk- und Schaugenuss anlässlich des 40-jährigen Bestehens des Vereins Frauen* beraten Frauen*. Mit Beiträgen von dan*ela beuren, Marion Breiter, Brigitte Buchhammer, Susanne Dietl, Traude Ebermann, Katharina Ebert, Frauen* beraten Frauen*, Stefanie Göweil, grauenfruppe, Ruth Großmaß, Elfriede Hammerl, Johanna Helm, Brigitta Höpler, Esther Hutfless, Elfriede Jelinek, Gertraud Klemm, Birge Krondorfer, Helga Krüger-Kirn, Karin Macke, Anica Popović, Karin Rick, Katja Russo, Elisabeth Schäfer, Julia Schaffner, Margot Scherl, Sandra Schmid, Gabriela Schreder, Margit Schreiner, Karin Seidner, Ursel Sickendiek, Marlene Streeruwitz, Christina Thürmer-Rohr, Anna Vobruba, Daniela Wimpissinger, Barbara Zach und Bettina Zehetner

As feminist re-writings of the genre of crime fiction (mostly the hard-boiled) from the 1980s onward, Sara Paretsky's Warshawski novels provide a fertile field for critical and cultural studies. The aims of this paper are twofold: first, it traces the generic influences on her latest novel Breakdown (2012) beyond the obvious male precursors of the hard-boiled (Dashiell Hammett and Raymond Chandler) of the interwar period to the Gothic vogue in the early 19th century; and second, drawing on Roland Barthes's notion of readerly/writerly texts, Pierre Macherey's critique of ideology in realist fiction, and Fredric Jameson's dialectical view of genre, it teases out the symptomatic fissures and contradictions in Paretsky's novel which betray the text's inability to ultimately resist the ideology it intends to subvert.

Toni Morrison'ın Cennet adlı romanı, ataerkillik ve ırkçılık kavramlarının canlı bir resmini sunmaktadır. Roman, ırk ve cinsiyete bağlı önemli sembollerle çevrilidir. Cennet, Oklahoma yakınlarında Ruby isimli kasabada geçmektedir. Ruby, siyahi erkeklerin otoriteyi elinde tuttuğu ve sistemi yönlendirdikleri küçük bir kasabadır. Kimlik açısından ele alındığında, romanda kadınlar için ayrı bir kimlik kavramı yoktur. Erkekler tarafından beklenen tüm kurallara uymak zorundadırlar. Öte yandan Ruby yakınlarında manastır olarak bilinen bir yer bulunmaktadır. Anahatlarıyla değerlendirildiğinde, manastırda yaşayan kadınlar, siyahi erkeklerin kadınlara karşı nefretini ve öfkesini tetikler, çünkü bu erkekler tıpkı eşlerini kontrol ettikleri gibi bu kadınları kontrol edemezler. Manastırdaki kadınlar kimliklerini cesurca ve özgürce göstermektedirler. Bu nedenle, erkeklerin mutlak otoritesini tehdit etmektedirler. Güçlü kadın kavramı ve eğer yetki erkeklerden alınırsa erkeklerin ne kadar acımasız olabileceği, manastır kavramıyla temasal bağlamda vurgulanmaktadır. Aslında, baştan sona kadar, Morrison kadınların mücadele halinde olduğu zorlukların resmini çizmektedir. Romanın zenginliği, ırkçılık ve ataerkillikle sarılı dil ve söylemle yakından bağlantılı tematik unsurlardan kaynaklanmaktadır. Yazarın kullandığı dil ve gerçekleşen olaylar ataerkillik ve ırkçılıkla ilgili kronolojik bir sıra olmaksızın farklı bakış açıları sağlamaktadır. Cinsiyet ve ırk açısından, geçmiş ve şimdiki zamana dayalı eşitsizlikler arasında çarpıcı bir etkileşim vardır. Çalışmanın amacı, ırkçılık ve feminizm arasındaki etkileşimden meydana gelen Siyah Feminizm ile ilgili tematik unsurları ve bunların arasındaki ilişkileri analiz etmektir ve sonuç olarak, ırkçılık ve feminizm kavramlarının politik ve ekonomik sebeplerden kaynaklanan çıkarların gizlenmesi için ne şekilde kullanıldığı literatür taraması ışığında açıklanmaktadır. Bu çalışmada, temalara göre içeriği açıklamak için veri toplama metodu olarak tema analizi kullanılmıştır. ; Toni Morrison's novel Paradise provides a vivid picture of patriarchy and racism. The novel is surrounded with crucial symbols in connection with race and gender. The novel takes place in Ruby near Oklahoma. It is a small town where only black men hold the authority and manipulate the system according to their interests.In terms of identity there is no separate concept for women in the novel. They have to obey all the rules which are expected by men. On the other hand, There is a place which is known as Convent near Ruby. The women who live in Convent trigger the hatred and anger of those men against women in general because they think that they can not control the women as they control their wives. The women in Convent show their identities bravely and freely. Therefore, it menaces the absolute authority of men. The concept of strong women and how merciless men can be If the authority is taken from them, are emphasized with the help of Convent thematically.Actually, from the very beginning to the end, Toni Morrison draws the picture of difficulties women have to deal with. The richness of the novel stems from the thematic elements intimately linked to the language and discourse intertwined with racism and patriarchy. The way she uses the language and the events that take place provide different perspectives on these issues non-chronologically. There is a striking interplay between past and present in connection with inequalities in terms of gender and race. Actually, Morrison tries to show that the underlying reason of segregation is not closely linked to race or gender. The aim of this study is to analyze the thematic elements and their relations to the interplay between racism and feminism known as Black Feminism and as a conclusion how concepts of race and gender are used to hide interests stemming from political and economic reasons are explained in the light of literature review. In the study, as data collection method, the thematic analysis has been used to explain the content according to themes.

This article will engage with the possibilities of feminist futures. That there is no monolithic feminism is a good, it at times uncomfortable, fact: positions, actions and knowledge – constantly being contested, questioned, and debated – mean that feminism is alive and well, and always changing in accord with larger social, historical and political changes. However, the ways in which social and political conditions on both local and global levels are impacting on feminism must be addressed. The post-9/11 world is one in which we need to re-think what feminisms have achieved and how the various groups positioned under the term "feminisms" can move forward. Have we arrived at the need for a "fourth" feminism in a so-called era of "terror"? This article will address the challenges future feminism face because of feminist histories: achieving some modest goals; recognizing what new directions past knowledge makes possible; addressing globalization and new technologies; and, assessing the possible impact of 9/11 on feminist futures.

1. Contextualising Italian feminism -- 2. Women, 'wounded emancipation' and the crisis of patriarchy (1945-68) -- 3. Feminism of difference : a new movement and politics (1968-83) -- 4. Sexuality, reproduction and self-help clinics in Rome -- 5. Work, or the question that never went away : trade union feminism in Turin -- 6. Naples : the unfinished revolution -- 7. Feminism, the end of the first republic and 'Berlusconism' (1980s-1990s).

Rethinking eco/feminism through Clayoquot Sound -- Eco/feminist genealogies -- Eco/feminism and the question of nature -- Clayoquot histories -- "It was like a war zone" -- Mothers, grandmothers, and other queers in eco/feminist activism -- Romanticizing the (gendered) nature of childhood? -- Unnatural histories -- Eco/feminism and the changing nature of feminism -- Appendix.