早期人类学研究中女性的在场与缺席

早期人类学研究中女性的在场实为缺席,造成该现象的4种原因是:研究者所关注的主题既不是社会性别也不是女性,研究者的社会性别观直接影响到研究者如何审视研究对象,研究者的性别的限制了研究者收集特定的资料,忽略了研究对象社会文化传统中的性别歧视,也没有重视报告人的社会性别歧视。     

“缠足女性”调查研究对中国女性主义社会工作的启示——基于山东省沂源县缠足女性质性调查研究

本文是结合笔者所做的山东省沂源县缠足女性质性调查研究和以往相关文献及研究经验,论证了中国传统女性的三大特点:1.更加注重自我与主流价值期待的一致性;2.缺乏女性自觉意识,容易过分抑制自身合理的需求与欲望,甚至牺牲自身利益;3.容易忽视自我价值,缺乏挑战现有社会建制的认识和勇气。并阐释其对当前中国大陆女性主义社会工作的启示和意义。最后研究方法上,结合本次调查研究成果及经验,笔者阐释了"质性研究"方法对中国女性主义社会工作的重要的借鉴意义。     

理性选择理论的价值观体系研究——女性主义经济学的视角

理性选择理论应用于经济学被很多经济学家看作是“成功”的,毕竟它为经济学增添了清晰和严密等特性。然而,这一“成功”观点的背后隐含着非常重要的价值观体系,它重视简约性、精确性等学术价值观而轻视丰富性和真实性等学术价值观。这种等级制二元论价值观体系有着非常重要的社会性别内涵。经济学研究要想避免走向教条主义、避免得出荒谬的结论,就必须崇尚“阴阳和合”的价值观体系,平等地重视丰富性和真实性等价值观,这些价值观就像精确性和简约性等价值观一样,是经济学价值观体系中不可或缺的组成部分,不应遭到忽视和贬低。     

Cosmopolitan militaries and dialogic peacekeeping: Danish and Swedish women soldiers in Afghanistan

Feminist security studies (FSS) scholarship advocates the analysis of women’s war experiences and narratives to understand conflict and military intervention. Here we add a non-great power focus to FSS debates on the gendered discourses of military interventionism. We zoom in on Danish and Swedish women soldiers’ reflections on their involvement in the ISAF operation in Afghanistan. Their stories are deconstructed against the backdrop of their states’ adoption of a cosmopolitan-minded ethic on military obligation. Both states employed women soldiers in dialogic peacekeeping in Afghanistan to establish links with local women and to gather intelligence, tasks that were less frequently afforded to male soldiers. However, feminist FSS scholarship locates military intelligence gathering within racial, gendered and imperialist power relations that assign victimhood to local women. This feminist critique is pertinent, but the gendered and racial logics governing international operations vary across national contexts. While such gender binaries were present in Danish and Swedish military practice in Afghanistan, our article shows that dialogical peacekeeping offered an alternative to stereotypical constructions of women as victims and men as protectors. Dialogical peacekeeping helped to disrupt such gendering processes, giving women soldiers an opportunity to rethink their gender identities while instilling dialogical relations with local women.     

How menstrual shame affects birth

In Western, industrialised culture, menstruation and birth are commonly seen as unstable, pathological processes requiring medical control. Girls learn to see menstruation as shameful and secretive. Menarche is a nodal event around which girls’ beliefs and attitudes to being female are organised. The perception of menstruation as a liability has foundational implications for future female experiences, particularly birth. Other cultures have recognised menstruation and birth as spiritual phenomena, with menarche and childbirth experienced as powerful initiatory processes. My PhD research explored the links between cultural attitudes to menstruation and spirituality, and women's experiences of birth. My feminist perspective recognised the power imbalances, patriarchal controls and structural inequities that oppress women in their intimate body experiences. Menstrual shame was identified as a core patriarchal organising principle that inculcates and perpetuates male dominance and female subordination. Engendering the perception of female physiology – and thus womanhood – as inherently flawed, menstrual shame was a key factor that predisposed women to approach birth feeling fearful, disempowered and vulnerable to intervention. However, my research also unearthed a counter-cultural group of women who had transformed their relationship with both menstruation and birth. Redesignating menstruation as a spiritual phenomenon enabled these women to dismantle their menstrual shame, connect with their female spirituality and give birth fearlessly and powerfully. For others, the profound spirituality of birth transformed their understanding of menstruation. Contrary to cultural norms, both menstruation and birth can be sacred female experiences which are sources of authority and empowerment.     

20世纪90年代女性先锋小说发展流变

先锋文学是泛指一种处于流动状态的居于时代前沿的探索性、实验性的文学。在20世纪90年代,具有代表性的“60年代”出生的女性作家小说具有某种先锋品格,而“70年代”出生的女性作家小说只是外在形式上的先锋,其内质却是精神虚弱的媚俗。     

张洁小说的女性意识及其审美局限

在当今社会,女权主义运动的发展势头越来越强劲。张洁高举妇女解放大旗,用自己的心灵和笔触,描绘了一群站在时代前列的知识女性的命运及其对人生价值的追求。而其审美也不可避免地带有这一女性群体的局限性。     

The union within the union: Filipinos,Mexicans, and the racial integration of the farm worker movement

Throughout the twentieth century, California farm workers endeavored to build viable farm labor unionism. In 1966, Filipino and Mexican farm workers merged their respective farm labor unions, the Agricultural Workers Organizing Committee and the National Farm workers Association, which laid the foundational base for the United Farm Workers of America (UFW). The merger constituted a moment of interracial unity, which Filipinos and Mexicans had previously lacked; by 1970 the UFW would negotiate landmark collective bargaining agreements. This article demonstrates how Filipinos and Mexicans resolved deeply rooted racial division and that doing so built a path to successful farm labor mobilization. The study complements previous farm worker scholarship that concentrates on exogenous causal factors of success by drawing focus to endogenous causal factors, particularly racial identity within the movement.     

The personal is political: a feminist reflection on a journey into participatory arts-based research with sex worker migrants in South Africa

ABSTRACT

This article offers a personal reflection of my journey into participatory arts-based research with sex work migrants in South Africa. It begins by sharing some background information of how my own experience as a migrant woman, and my layered (sometimes conflicted) identities, have continued to shape and influence much of my scholarly work, including my commitment to engaging in research that supports (or at least tries to support) social justice. Through this article, I offer an example of how the ‘personal is political’ is entwined in feminist values of research and engagement. Those who experience the issues under investigation must be considered equal partners in research processes. Collaborative forms of knowledge production can support social justice, particularly if efforts strive to shift the centre from which knowledge is traditionally generated and disseminated.