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Although women's right to vote was achieved seventy years ago in the Netherlands, their political representation is still limited. One strategy to elect more women to office is to found women's parties, nominating only women as candidates. In 1918 ten women's parties existed, as compared to two in 1989. Data from party documents, newspapers, & interviews with members (N not given) identify key policy goals, especially implementation of a feminist ideology stressing the differences between men & women in political values. Electoral success is not to be expected in terms of a campaign victory on the national level, but rather of advancing larger representation for women's interests & needs. 2 Tables, 28 References. Modified HA

""Vrouw en recht"" wordt uitgegeven vijf jaar nadat het Clara Wichmann Instituut, het expertisecentrum voor vrouw en recht, zijn deuren heeft gesloten. Het boek geeft door middel van (korte) artikelen, interviews en columnachtige essays een kijkje in de wereld van vrouw en recht. Daarbij wordt ingegaan op de geschiedenis, maar ook actuele thema's komen aan de orde, evenals de bevlogenheid van mensen die zich sterk maakten en maken voor vrouwenrechten

The 1974 parliamentary elections have directed attention upon, & seriously challenged, the problem of political apathy & poor representation of women in the Belgian parliament. Two different strategies were used: (1) the creation of a separate, exclusive feminist party, & (2) the listing of F candidates on the more conventional ballots. The effects of both strategies were quite remarkable: while the feminist party was unable to make a breakthrough & have any of its members elected, the other strategy had a strong effect on the number of F candidates, of elected women (+100%), compared to previous elections. The exact relationship between the women's campaign & its electoral effect can not easily be determined because of the complexity of the factors involved. The propaganda was an attempt to change the traditional image of women & to increase the political participation & emancipation of women via parliamentary elections. A breakdown of all women-related propaganda, by party & by theme, is given. Four themes are distinguished: (A) traditional (16%), (B) neutral (23%), (C) emancipatory (52%), & (D) manipulative (9%). The 1977 results hardly meet the optimistic prospects of 1974: (a) the feminist party did not survive a second participation, & (b) permanent action as well as political sensibilization is needed to support the F candidates of the traditional parties. As far as vote gathering is concerned, the strategy of a separate party is less effective than that of having F candidates on the traditional lists. 6 Tables. Modified HA.

In this chapter Rosemarie Buikema elaborates on how decolonial feminist artists and scholars are engaged in knowledge production by means of deploying a poetics of recycling as a way to re-orientate themselves towards the relation between the subject and the object of knowledge, matter and form, signifier and signifed. Buikema analyses the work of El Anatsui and Nandipha Mntambo to illustrate the power of this poetics of recycling and gives the example of an exhibition in which the Museum of Equality and Difference (MOED) re-curated the cultural heritage of abolitionism, giving centre stage to the black, previously enslaved woman Sojourner Truth, rather than the white Dutchman Nicolaas Beets. She concludes that the collective fijield of decolonial feminism envelops engaged scholars and artists like a sensitive skin that continuously responds to the context in which it fnds itself.

Third and last part of the basic work 'Thinking about religion' by Valeer Neckebrouck Met Part III. Contemporary Perspectives, author Valeer Neckebrouck has come to the conclusion of the chronologically conceived series Thinking about Religion. Anthropological theory and religion. The study of the anthropology of religion is discussed in this last part from the most leading contemporary models and perspectives. The secularization theories, postmodernism, feminism, neo-Darwinism and the cognitive anthropology of religion are discussed in detail, but also thinkers such as René Girard, Walter Burkert, Edward O. Wilson and Richard Dawkins are reviewed. The treatment of contemporary theoretical perspectives in the anthropological study of religion concerns areas of research that are still in constant flux, insights that are still in full development. Almost every day new discoveries are made in biology, some of which require a radical revision of insights that were previously regarded as established achievements. Because our knowledge of biology and neurology is constantly evolving, its balance has to be rewritten again and again. With this third part of the Thinking about religion series, Valeer Neckebrouck has undeniably made an important contribution to this. In this final volume Neckebrouck presents the reader with a thorough analysis and critical evaluation of the various theoretical systems with which great and lesser minds from recent Western cultural history have attempted to clarify the enigmatic phenomenon of "religion" from an anthropological point of view. For anyone interested in the phenomenon of "religion" and wanting to know how anthropologists have thought about religion throughout history, this trilogy is an indispensable and very richly detailed reference book. Until now, such a detailed description and critical evaluation of the subject matter has not been available in any language area