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The Oxford Handbook of Feminism and Law in the United States provides a wide-ranging exploration of U.S. legal feminism, analyzing both prominent brands of feminist legal theory and key feminist social movements. The Handbook's chapters examine the influence that legal feminism has exerted on law, from the creation of feminist claims such as sexual harassment and gender equity in sports to new understandings of consent, motherhood, and reproductive justice. Contributions from leading feminist thinkers dissect the backlash to feminism and compare feminism to adjacent discourses including queer theory and masculinities theory. The Handbook is also forward-looking insofar as it imagines how legal feminism will affect emerging areas like digital privacy, immigration law, and environmental law. Thanks to its expansive scope and highly-regarded team of editors and contributors, The Oxford Handbook of Feminism and Law in the United States will be an essential source for scholars and students working in a range of interconnected fields.

Combining psychology, women's studies, literature, and aging studies, the article explores the experiences of the gendered, aged body through the concept of "méconnaissance"—a misrecognition of one's own image—an experience that contains the potential to rework the foundations of selfhood that most psychological theory presumes is fixed during infancy. Jacques Lacan theorizes that the first mirror stage, experienced by 6- to 18-month-old children, creates selves—the ideal, lived, and social selves. Many postmenopausal women, and men of the same age, report feeling disconnected from their own visage as reflected in a mirror or photograph. People's decreased social visibility as they age can function as a social mirror, producing a similar outcome. Feminist theorist Kathleen Woodward argues that people reject that self-image, dismantling some of the outcomes of the first mirror stage. The article uses the ideas of Julia Kristeva, Melanie Klein, Jane Gallop, Stephen Katz, Barbara Macdonald, Ellie Ragland-Sullivan, Ernest Abelin, Doris Bernstein, and others to modify Woodward's much-quoted argument, instead contending that accepting the misrecognition of the second mirror stage has the potential to positively transform the outcomes of the first mirror stage, offering people the opportunity to create those selves anew.

A Historical Claim for Justice: Re-configuring the Enlightenment for and from the MarginsContesting Racism in Imperial Germany; Discourse of Difference; The Anthropological Gaze of the Spectacle: Social Practices of Difference; A Feminist History of Racism; Taking the Stage Again; Renewing Enlightenment; Bibliography; Feminist Justice Beyond Law: Spivakian "Ab-Use" of Enlightenment Textuality in Imagining the Other; Introduction; Textually Placing the Native Informant: Spivak Reading Kant; Is Postcolonialism a Feminism? Native Informant as Woman.

The article argues that while introductory women and gender studies courses typically take social construction theory as foundational, their textbooks, supplemental materials, and teaching strategies simultaneously rely on a definition of "woman" that assumes particular body parts. Such a linkage elides the existence and particularities of transgender and gender-nonconforming bodies and subjects on the one hand, yet posits them as exceptions on the other. This combination stabilizes the normativity of hegemonic sex and gender embodiments by naturalizing nontransgender bodies. Rather than simply arguing for greater inclusion of trans subjects under the sign of woman or man, the article suggests that careful attention to the positioning of transgender bodies necessitates a broad theoretical reframing of how women's studies textbooks and curriculum are designed, and how gendered bodies more broadly are taught and conceptualized.

'Exhilarating . . . a work of scholarship, but also inspiration. . . Go and read Jablonka and change the world' Christina Patterson, Sunday Times'An unexpected bestseller in France. . . it has sparked conversations' ChallengesA highly acclaimed, bestselling work from one of France's preeminent historiansWhat does it mean to be a good man? To be a good father, or a good partner? A good brother, or a good friend?In this insightful analysis, social historian Ivan Jablonka offers a re-examination of the patriarchy and its impact on men. Ranging widely across cultures, from Mesopotamia to Confucianism to Christianity to the revolutions of the eighteenth century, Jablonka uncovers the origins of our patriarchal societies. He then offers an updated model of masculinity based on a theory of gender justice which aims for a redistribution of gender, just as social justice demands the redistribution of wealth.Arguing that it is high time for men to be as involved in gender justice as women, Jablonka shows that in order to build a more equal and respectful society, we must gain a deeper understanding of the structure of patriarchy - and reframe the conversation so that men define themselves by the rights of women. Widely acclaimed in France, this is an important work from a major thinker

Plans and policies rely on knowledge about communities that is often made by actors outside of the community. Exclusion from the creation of knowledge is a function of exclusion from power. Marxists, feminist, decolonial and postmodernist theorists have documented how the knowledge of some subjects is disqualified based on their gender, race, socio-economic position or a range of other constructed differences. Often, several of these constructions intersect in one person's life, compounding their exclusion in ways that are both relational and structural ( Crenshaw, 2017 ). Participatory planning approaches bring members of the community into contact with planning authorities in an effort to include their voices and interests in official plans. Essential to meaningful engagement in such a process is the participant's ability to turn their ideas into change through the exercise of their agency. When that potential for transformation is missing, participation is tokenistic at best and dangerous at worst ( Cooke and Kothari, 2001 , Hickey and Mohan, 2004 ; Forester, 2020 ). When planners ask people whose agency is restricted by institutional and cultural forms of subjugation to talk about issues that adversely impact them, but over which they have little control, we can create exposures to internal and external risks that we are ill-equipped to mitigate. How can planners work towards social transformation without shifting the burden of speaking truth to power onto community members? One of the ways in which power and knowledge are related is through the complicated process of communication. Reflecting on power and communication in planning practice, this paper contemplates the question: when working with communities that have been historically excluded from the creation of knowledge about themselves, should planners strive for undistorted communication or should the distortion in communication be analysed for what it can tell us about agency and power, and opportunities for resistance and transformation?

How is gender constructed and deconstructed in ordinary practices of language? First of all, I demonstrate that ordinary language philosophy – and more specifically the austinian theory of speech acts – can lay the ground for a constructivist approach and help to understand the role of language in the social construction of gender. I show that gender is naturalized both by our representation of language itself – as a mere reflect of reality and as an unequally shared "capacity" – and by ordinary and scientific practices of language. Understanding this idea involves going beyond the dichotomy of ideological and material, in order to analyze construction and representation of gender together in both discursive and non-discursive practices. Butler's theory of gender performativity makes it possible to understand both construction and deconstruction, or the contingency of gender. But does not highlighting the strength of this construction lead to deny our power and agency? To answer this question, I study feminist discursive practices. I highlight transformative power of subversions and insurrectional speech acts. I analyze discursive practices of denaturalization that challenge both social and discursive orders, and practices that use language performativity to change the social conditions that give power to speech acts. These practices deconstruct gender and produce political and collective subjects: a radical constructivist approach to gender thus opens rich perspectives for feminism and collective activism. ; Comment penser la construction et la déconstruction du genre dans le langage ? Je montre que la philosophie du langage ordinaire — et notamment la théorie austinienne des actes de parole — peut soutenir une approche constructiviste et éclairer le rôle du langage dans la construction sociale du genre. La naturalisation du genre repose à la fois sur une représentation du langage — comme simple reflet du réel et comme « capacité » inégalement partagée — et sur des pratiques linguistiques ordinaires et scientifiques. Penser cela implique de dépasser la stricte dichotomie de l'idéologique et du matériel, pour analyser ensemble la construction et la représentation du genre dans des pratiques discursives et non-discursives. La théorie butlerienne de la « performativité du genre » permet de penser à la fois la construction du genre et sa contingence, sa possible déconstruction. Mais quel est notre pouvoir transformateur ? Si montrer qu'un phénomène n'est pas naturel ne suffit pas à le détruire, analyser sa force ne nous réduit-il pas à l'impuissance ? Pour répondre à ces questions, j'étudie des pratiques discursives de lutte. Je montre le pouvoir transformateur de pratiques de subversions et d'actes de parole insurrectionnels, qui font usage de la performativité du langage pour transformer les conditions sociales encadrant l'efficacité des discours. Je montre que ces pratiques déconstruisent le genre et produisent des collectifs de lutte, pour insister sur ce qu'une approche radicalement constructiviste du genre ouvre comme possibles pour le féminisme et l'action collective.

19th-century newspaper editor Jane Grey Swisshelm (1815-1884) was an unconventionally ambitious woman. While she struggled in private to be a dutiful daughter, wife, and mother; she publicly critiqued and successfully challenged gender conventions that restricted her personal behavior and limited her political and economic opportunities

In the ongoing debate on the health of feminism, some authors accuse "second wave" feminists, especially European "feminists of difference", of having weakened fem¬inist claims by abandoning the emancipatory inspiration of "first wave" feminism. "Sec¬ond wave" feminists are also accused of overlooking the importance of the law. If we delve deeper, however, their perspective on law appears to represent one of their most important legacies. Abandoning it in favor of an acritical enthusiasm for liberal gender mainstreaming or a gendered "politics of identity" would be a mistake. Today's femi¬nists should instead work to adapt this legacy to contemporary challenges. ; En el debate en curso sobre la "salud" del feminismo, algunos autores acusan a las(os) feministas de la "segunda ola", especialmente a las(os) "feministas de la diferencia", de haber debilitado los reclamos feministas al abandonar la inspiración emancipadora de la "primera ola". Las(os) feministas de la "segunda ola" también son acusadas(os) de ig¬norar la importancia del derecho. Sin embargo, si se profundiza en ello, su perspectiva sobre el derecho parece representar uno de sus más importantes legados. Abandonarlo en favor de un entusiasmo acrítico por la corriente principal liberal de género o una "política de identidad" de género sería un error. Las(os) feministas de hoy en día debe¬rían trabajar para adaptar este legado a los desafíos contemporáneos.

This paper examines the problematic of embodied resistance to biometric surveillance practices. After establishing that surveillance is becoming more widespread, the paper draws on the multidisciplinary areas of organization theory, surveillance theory, and body and feminist sociology. It is argued that current theoretical resources available to organization theorists are inadequate for analysing resistance to these technologies. After an investigation of recent developments in the sociology of the body and in surveillance theory, resistance is conceptualized at the interface of bodies and technologies, and is antagonistic towards categorizations and fixities produced by biometrics. A number of resistance strategies are distilled, using feminist and post-structuralist sociology. Although it is acknowledged that the paper's arguments do not address questions of agency and an ethics of the self, resistance arguments that challenge the totalizing impulse of surveillance practice are welcome in the face of government and private sector rhetoric about its desirability.

The teaching of critical race, feminist, and queer theory generally, and of LGBT rights specifically, has developed into a discrete, contested, and politicised area of teaching in English law schools and beyond. While there is some academic discussion on the personal and political significance of 'promoting LGBT rights' within law schools, less considered is how 'LGBT rights' are shaped by the emotions of legal academics and how these emotions circumscribe what we imagine LGBT rights can and/or should mean in law and critical legal study. To illustrate this dynamic, this paper uses critical race, feminist, and queer scholarship alongside work in the emerging field of Law and Emotion to articulate the 'emotional grammar' of teaching a Gender, Sexuality and Law unit at an English law school. Turning to autoethnography, I use my emotional experiences as a methodological tool to explore how emotions co-constitute the pedagogical, political, scholarly, and personal registers of LGBT rights as a descriptive, critical, and normative pursuit. In doing so, I use 'emotional grammar' as a novel way to map how emotions structure legal pedagogies invested in pursuing LGBT rights. Emotional grammar illustrates how emotions structure: (1) the articulation of LGBT rights as an object of study in law; (2) the pursuit of law to secure the rights of LGBT people; and (3) the shape of legal critique relating to LGBT rights.

This essay explores the independent identity and function of Tamora and her revenge narrative in Titus Andronicus. Multiple critics read Tamora as a manipulated tool of main antagonist Aaron, or as a doubled or mirrored identity/narrative of "ultimate" protagonist Titus; few address her as an independent actor, or her revenge plot as key to the play's narrative. I counter this perspective, and explore Tamora's role as independent actor and the centrality of her revenge narrative to the play's broader narrative arch as well as to future narratives of this genre.Utilization of Donna Haraway's theory of cyborg feminism heavily informs this reading; the essay approaches Tamora as a feminist cyborg identity, and locates her plot as a crucial steppingstone in the development of the female revenge narrative. Tamora's characterization within the narrative, her use of her own body and affiliations with other characters, and her role within and interaction with the social and political environment all link her to this identity, and the development of similar characters in later works situate her within the development of the female revenge narrative.Julie Taymor's film adaptation of the play, Titus (1999), ends this reading, addressing the director's interpretation of Tamora and how this informs a feminist analysis of the text.

Educational institutions have held a central role in utopian projects as the vehicle for implementing utopian principles and fashioning the utopian subject. As vehicles for utopian narratives or projects, educational institutions are simultaneously shaped by utopian modes of thought. Modes of thought are not neutral tools that are used as needed, but rather, they are active in how we understand ourselves, others, and the world. This paper draws out the implications and risks of nostalgic and utopian modes of thought to suggest that their mobilization is problematic in education as it directs education's sight to a distant, illusory past and to an imagined future. The impact of this is an inadequate account for the lived realities of the present. By drawing on feminist epistemology and the work of Jacques Rancière, the paper proposes that a radical attending to the "now," coupled with a politics of location, offers a way for educational theory and practice to engage its relationship to past, future, and present.