Suchergebnisse

In the middle of the 2000s, coming from the United States, the concept of intersectionality was introduced in the French field of gender studies. Of course, the thing preexists the word - not only the intersection of logics of domination, but also their feminist theorization in France. However, the translation makes it possible to focus, not on the articulation of class and sex so much as race and gender. This corresponds to the rise of racial issues in the French public sphere, especially in sexualized terms - whether discussing 'gang rapes' or the 'Islamic veil'. Paying attention to such contexts is a way to emphasize 'situated knowledges'. The second part of the article is devoted to revisiting the author's work since the early 1990s on the United States and France to delineate an approach that implies thinking of intersectionality not only in terms of categories, identities, or properties, but as languages: just like gender, class and race 'signify relations of power' (Scott). The conclusion emphasizes how this approach of intersectionality as a language, which is encouraged by the various contexts of translation, helps replace rhetorics in the study of the logics of domination, and thus political actors. Adapted from the source document.

In France, feminist studies rustle in recent years of a word, which also resonates in militant circles: 'intersectionality'. He was first in English at the turn of the 1990s, in the wake of Black feminism: the lawyer who Kimberle Crenshaw offers. But since then, it has spread in many languages around the world. Adapted from the source document.

In France, the DSK scandal made possible in 2011 a new awareness of sexual violence, but also, paradoxically, a controversy regarding seduction -- launched in the name of a so-called "feminism a la francaise", which has been presented since the 1990s as a countermodel to American feminism, accused of conflating violence and seduction. Should feminism, in reaction, abandon seduction to antifeminists? This text explores the opposite approach: thinking about seduction implies moving beyond consent. It is not about the individual, whether free or not, but rather about the subject (in Foucault's sense) constituted through a power relation. Far from denying domination, we must develop erotics exploring this "problem". Politically, a feminist theory of seduction could only make feminism more desirable. Adapted from the source document.

Fassin introduces a special dossier that he edited with Martina Avanza, "Representants et representes: Elus de la diversite et minorites visibles" (Representatives & Represented: Elected from the Diversity & Visible Minorities), noting that it is in the wake of gender parity that the question of diversity truly emerged in the heart of French public debate, particularly with regard to political representation. Since 1992, the initiators of the parity movement have sought to explain that the logic of putting women on a par with men should apply as well to all social classes as well as ethnic or religious communities. As has been explained by Francoise Gaspard, Claude Servan-Schreiber, & Anne Le Gall, women belong to categories of class, race, ethnicity, & religion as well as gender. The contributions that follow look at the parity of representation of all the different groups that constitute a society. S. Stanton

If in the United States the democratic primaries pitted a white woman against a black man, rather than take these categories as given, we must consider the degree to which they are a political product. Thus, we asked the question throughout the campaign, "Is Hillary Clinton woman enough? Or too much?" Conversely, we wondered, "Is Barack Obama black enough? Or too much?" It is certain that these were matters of polemic challenges and assignations, but the candidates themselves in acted in reverse of expectations. In particular, in order to attract the white working class, Hillary projected a more manly aspect than Obama. In other words, reversing the logic of political identity, we must think beyond intersectionality to understand the political production of identity, whether racial or sexual. Adapted from the source document.

Translated by James Swensoneric fassin is a sociologist (Professeur agrégé) in the Social Sciences Department of the Ecole Normale Supérieure in Paris. Recent articles include feminist discussions of the anthropology of kinship (in L'Homme) and reproduction (in Le journal des anthropologues), and of Foucault's sexual politics of consent (in Prochoix). He coedited with Daniel Borrillo Au-delà du PaCS (puf: Paris, 1999) and is currently completing Same Sex, Different Politics: Comparative Politics of Gay Marriage, France and the United States (forthcoming, Duke University Press and Fayard, Paris).james swenson teaches French at Rutgers University. He is the author of On Jean-Jacques Rousseau Considered as One of the First Authors of the Revolution (Stanford University Press, 2000) and translator of books and articles by Etienne Balibar, Jacques Rancière, and Jacques Lacan, among others.