Transnational business feminism: Exporting feminism in the global economy

Business feminism is a brand of feminism that privileges women's advancement in the corporate hierarchy and centres corporations as the ultimate purveyors of gender equity. While scholars have critiqued this formulation, little empirical research has analysed the processes that guide the dissemination and translation of business feminism in organizational settings within global corporate networks. This article advances scholarship on the global processes that drive the export of business feminism logics. We analyse the process of dissemination of business feminism from the headquarters of multinational corporations to corporate hubs located in Hungary. This process relies on women executives who are charged with translating policies and practices originating in the headquarters of western corporations. In‐depth interviews with women executives charged with implementing corporate policies reveal the ways in which business feminism is interpreted, modified and/or resisted by actors within organizational settings.     

Reflexivity,feminism and difference

This paper addresses the relation of feminist methodology to political commitments. Distinguishing between a weak and a strong reading of Reflexivity this paper argues that the former contains certain assumptions on the deconstruction of the authority of the author and/or of the power difference in field relations. These assumptions are identified and their often problematic nature analyzed. Based on the impact of the murder of a peace activist in Israel on the field relations between informants from Moroccan Jewish ethnicity and a woman ethnographer of Ashkenazi ethnicity, the paper argues that in cases of conflict regarding basic political orientation, differences between ethnographer and informants become marked. Thus difficulty with the reflexive stand does appear. While in cases of shared commonalities, where the commonality of a shared gender becomes marked, reflexivity is viewed as a method to promote a more ethical approach to social scientific research.     

Neoliberal feminism: The neoliberal rhetoric on feminism by Australian political actors

Feminism seems to be experiencing a resurgence. This research examines an Australian case where this resurgence produces some bizarre outcomes and an uncomfortable mix of moderate and neoliberal feminisms, as conservative women distance themselves from the term feminist and conservative men embrace it. We rhetorically analyse the discourse of four conservative leaders using an ideographic analysis to reveal how political actors evoke ideologically laden terminology to support specific courses of action. For the conservative women, the ideograph feminist was too heavily laden with history. A more feminine‐liberal political discourse allowed them to explain their own success in individual terms and, by substituting support for feminism with a broader gender equality agenda, they could explain the government's policy approach of individualized rather than collective or state support to advance the needs of women. They are articulating a postfeminism sensibility themselves and neoliberal feminist other. For the conservative men, the ideograph feminist did not reflect on their own personal success or careers; they were happy to embrace it for purely political purposes to advance their standing with the voting public and saw no significance in terms of the government's policy approach of neoliberal feminism.     

伊斯兰与恐怖主义行为

(一) 2005年7月7日和7月21日,伦敦相继发生恐怖主义爆炸事件;2005年7月23日埃及沙姆沙伊赫也发生了恐怖主义袭击事件,这些事件引发了许多亟待解决的问题.     

Islam as Drama: Wedding Rites and the Theatricality of Islam in South Sulawesi

This article discusses the prominence of wedding rituals in South Sulawesi to illuminate Islamic development in post-Suharto Indonesia and theatrical expressions of Islam through dramaturgical and social drama analysis. Theatre metaphors help explain the theatricality of Islam and the centrality of wedding rites in social and religious life in South Sulawesi, two social facts not easily understood by people outside this region. Through the performance of wedding rites, Muslims know themselves as Muslims, display social status and transform local politics. Analysis of wedding rites illustrates not only the importance of theatricality in the expression of Islam for the Bugis Makassar Muslims, but also how massive social and religious transformation is structured around a particular life-cycle ritual, namely weddings. Giving emphasis to theatricality, this article nuances recent studies about contemporary Islam, which largely focus upon the importance of discourses in the life of contemporary Muslims.     

Culture and the law in Islam

Rather than living in a homogeneous world, Muslim women participate in vastly different cultures. The Women Living Under Muslim Law (WLUML) Network was set up to unite women in Muslim countries across the world and to stimulate them to analyze and reconceptualize the nature of their situation in order to formulate strategies for change. In Muslim countries, the law provides a web of rules which shape every aspect of women's lives. Because these laws have been presented as "Islamic," traditional human rights groups have been loathe to criticize them for fear of trampling religious rights. The WLUML started the "Women and the Law" project, therefore, to chart and conduct action-oriented research in law in 26 countries. This project is based on the conviction that the key to women gaining the power to control their destinies will lie in their ability to master the law that shapes their lives. This project should lay the foundation for the vindication of the human rights of Muslim women.     

The lesbian rights movement and feminism in South Korea

The lesbians' rights movement in South Korea has undertaken various projects for solidarity with feminist movement groups for over 10 years. In spite of these efforts, lesbian issues have been blatantly excluded from all the agendas of women's rights. The same thing has happened in Women's Studies. Some feminists express homophobic thoughts without understanding the reality of lesbians, and other young scholars take on a lesbian identity temporarily as a sign of being progressive and liberated; in neither situation are they committed to dealing with the oppression of lesbians or seeing lesbian rights as a feminist concern. In order to further lesbian rights there are two strategies possible: forming a movement only for lesbians or forming solidarity with feminists. In the latter case, a concern about lesbian rights will help achieve the goals of a true feminism as patriarchy is built upon heterosexism. doi:10.1300/J155v10n03_11.     

Accounting for equality: Gender budgeting and moderate feminism

This article sheds light on the relationship between quantification and calculative practices of accounting and moderate feminism. Drawing on a case of gender budgeting in Austria and the literature on social studies of accounting, I show how gender equality initiatives are translated into practice and come to codify the governance of gender relations through calculative practices that further the logic of neoliberal governmentality, rather than fundamentally challenging it. As such, this article provides an account of one site of the neoliberal recuperation of feminist critique through technologies of quantification and accountability.     

Releasing the full transformative power of feminism

ABSTRACT

In the current political situation - with the crisis of democracy, shrinking civic spaces and dominant repression along with the rise of right-wing political movements, the current article aims to show the powerful roles feminisms play in the struggles of social movements. It focuses on the aspect of power, domination, authority, neoliberal forces and systems of oppression in order to propose alternative models based on concrete experiences from the ground of anti-capitalist, anti-imperialist, and anti-patriarchy actions. Stories from Rojava, Kenya, and the Basque country; interviews; and literature review are used to show how women's efforts to achieve a balance of power and inclusion in decision-making is shifting the models of leadership, forcing changes in law and putting women at the centre of social movements by advocating for a change in social relations. All these interconnections propose a process of democratization as a tool for radical social change by delivering decision-making back to women and people.     

Reconciling commodities and personal relations in industrial society

Conclusions I began this article with Colin Campbell's lament about the productionist bias in sociology and the related point that most sociologists concerned with consumption have ignored private meanings and small-scale structures in favor of public meanings and large-scale structures. This article calls attention to and builds on an emerging alternative approach to what happens after production, using an understanding of the social nature of objects that springs from Marcel Mauss's distinction between gifts and commodities.Mauss's model directs attention to the conflict in industrial societies between the two realms of commodity exchange and gift exchange, which I have cast as the conflict between the world of work and the world of family, and as the contrast between commodities and possessions. Thus, the model directs attention to the fact that objects are not simply transformed in production and displayed in consumption. However important these facts may be for understanding objects and society, they do not exhaust the important ways that people experience, use, and think about the objects that surround them. In particular, Mauss's model throws into relief the problematic nature of the objects that surround us and that we use in our social relations. And in doing so it directs attention to the ways that people try to reconstruct and redefine those objects by transforming them into personal possessions. This transformation makes objects acquired as commodities suitable for gift transactions, and hence suitable for the key task of recreating social relationships and social identities, the task of creating, not merely defining, who we are and how we are related to each other.Although the Maussian model addresses many of the links between people in the worlds of work and the home, and many of the ways that objects are part of these links, I am concerned here primarily with the ways that people can appropriate commodities in the process of purchase: shopping. This concern with shopping points out the social significance of retail trade, which I take to include advertising and shopping. This is not simply a passive conduit between production and consumption. Instead, it is an important point at which objects begin to leave the realm of work, commodities, and commodity relations and enter the realm of home, possessions, and gift relations. Shopping is an ubiquitous activity in industrial society and one that is highly significant culturally: we spend vast amounts of time, energy, money, and attention on it. Doubtless part of the reason for this is utilitarian, for we need to buy to live, but it would be foolish to reduce the significance of shopping to some combination of the need of individuals to acquire in order to survive and the need of companies to generate demand in order to profit. Thus, retail trade needs to be seen as well as a set of relations and transactions between seller and buyer that define and are defined by the objects and services involved, their history, and their future. My focus on purchasing food in supermarkets has the advantage of throwing into relief the problem of appropriation, because of the impersonality of object and social relations in large, self-service supermarkets. However, the very extremity of this example can create a false impression. As I noted, in other forms of shopping the social relations between buyer and seller, like the social identity of objects, can be more personal. This personality can be real, as when buyer and seller know each other or where the object is hand-made or even unique. Alternatively, it can be more purely symbolic, as when the selling company touts itself or its employees as friendly and caring or where the manufacturer advertises the personal nature of its commodities. In some cases, indeed, the manufacturing or trading company can present itself in such a way that the company itself becomes the person with whom the purchaser transacts. In addition, because of the focus on the appropriation of commodities in purchasing, I have touched only briefly on production and the world of work more generally. As does life at home, so life at work involves the transaction of objects and labor. Relations at work, then, will shape and be shaped by the nature of what is transacted. Co-workers who transact things that are more clearly stamped with their own identity, as among service workers and craft producers, will likely have more personal relations with fellow workers than will those who transact things that are themselves relatively impersonal, as in assembly-line production. This variability in the objects and relations at work suggests that people will have diverse understandings of work, and hence of manufactured objects more generally, which will affect the need they feel to appropriate commodities. In all, though, the point of this article is simple. People use objects to create and recreate personal social identities and relationships, and in industrial capitalist societies these objects are likely to be produced and purchased as commodities and understood as manufactures in Miller's sense. Our experience with and understanding of the production and sale of objects will affect the way we use them in transactions that create and recreate social identity and relationship, and will affect our understanding of the social identities and relationships that are created and recreated. Thus, the objects that people use in social relationships mediate between realms of economy and society, between the public realms where those objects are produced and distributed, and the private realms where those objects are transacted as part of social reproduction. The fact of this mediation and its effects on people's understanding of objects and social relations deserve careful attention.

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Islam and the legal enforcement of morality

Over 60 years ago, British high court judge Patrick Devlin and legal philosopher H.L.A. Hart fought out a famous debate over the legal enforcement of morality, which was generated by the question of whether homosexuality should be legalized or not. Jurists agree that this debate was won by Hart, also evidenced in the fact that the state has since been retreating from its previous role of moral watchdog. I argue in this article that the two most conflicted and essentially unresolved issues in the integration of Islam, the regulation of the female body and of free speech, have reopened this debate anew, pushing the liberal state toward the legal regulation of morality, thus potentially putting at risk its liberalness. I use the Hart-Devlin debate as a template for comparing and contrasting the Muslim quest for restricting free speech with the host-society quest for restricting the Islamic veil. Accordingly, there is a double threat to liberalism, which this paper brings into view in tandem, one originating from Islam and another from a hypertrophied defense of liberalism.