flyer van de encyclopedie 'vrouwelijke filosofen'
http://www.youtube.com/watch?v=A1t0cX73-OQ
Door de eeuwen heen hebben talloze vrouwen zich verdiept in een veelheid aan filosofische thema’s, maar vaak zijn deze... more
Door de eeuwen heen hebben talloze vrouwen zich verdiept in een veelheid aan filosofische thema’s, maar vaak zijn deze denkers onzichtbaar gebleven. Van de twaalfde eeuwse filosofe Hildegard van Bingen zullen de meesten wel hebben gehoord, maar wat van haar tijdgenote Mechtild van Magdeburg? Uit recentere tijden is Hannah Arendt inmiddels wereldberoemd, maar de namen Gloria Anzaldúa en Suzanne Langer zullen misschien alleen de specialisten bekend in de oren klinken.
Uitgesloten van officiële onderwijsinstellingen namen vele vrouwelijke denkers hun toevlucht tot andere vormen van filosofie bedrijven, zoals briefwisselingen. En dat levert een onschatbare rijkdom aan filosofische bronnen op. In dit nieuwe standaardwerk worden 67 vrouwelijke denkers uit 30 eeuwen bij elkaar gebracht; van de oudheid tot onze eeuw; van islamitische en katholieke mystica’s, een achttiende eeuwse Nederlandse logicus tot een Nigeriaanse politiek filosofe.
Dit boek, waaraan ruim zestig wetenschappers uit binnen- en buitenland een bijdrage leverden, is samengesteld door de filosofes Carolien Ceton, Ineke van der Burg, Annemie Halsema, Veronica Vasterling en Karen Vintges.
‘De titel is gedegen, de inhoud is dat ook.’ – Opzij
Voor meer informatie:
Marjet Knake Publiciteit non-fictie Uitgeverij Atlas Contact 020 524 98 23, mknake@atlascontact.nl
Download (.pdf) Eine glückliche Liebe. Heteronormativität und Feldforschung
kea – Zeitschrift für Kulturwissenschaften 14/2001: 209-228
The Legacy of Original Intentions: The Non Violence of Wonder Woman by Nick Pumphrey
Originally posted on the Feminism and Religion project
What would a superhero comic be without Pow, wham!, Zap, and even a Boom! (insert your own campy sound bites from... more What would a superhero comic be without Pow, wham!, Zap, and even a Boom! (insert your own campy sound bites from Batman). Oddly enough, when psychologist William Marston created the character of Wonder Woman, he did not intend for her to be a violent character. When villains shot their mere bullets, she simply would deflect them with her indestructible bracelets. Instead of stooping to the level of her attackers, she would wield the lasso of truth, capture her foes, and force them to admit their malevolent deeds. Meanwhile, creator William Marston was actually developing the first polygraph using changes in blood pressure as exemplified in Wonder Woman’s lasso. Wonder Woman was not the first female superhero; however, she was the first non-violent one. While other writers like Siegel and Shuster (Superman’s creators) were using their religion as inspiration, Marston drew on the women of his life as example. He intended to have a peaceful, warrior woman, who was more than equal on grounds of “sex,” and could stop the tyranny created by war and hatred (i.e. men) without having to embrace it. He wanted an example for young girls to idolize and a way for boys to embrace feminine power.
ON NOT GETTING WHAT WE WANT AND LEARNING TO BE GRATEFUL FOR WHAT WE HAVE BY CAROL P. CHRIST
Originally posted on the Feminism and Religion project
Many women’s dreams have not been realized. How do we come to terms with this thealogically?
Although I am... more
Many women’s dreams have not been realized. How do we come to terms with this thealogically?
Although I am as neurotic as the next person, I am also really wonderful—intelligent, emotionally available, beautiful (if I do say so myself), sweet, caring, and bold. I love to dance, swim, and think about the meaning of life. I passionately wanted to find someone with whom to share my life. I did everything I could to make that happen—including years of therapy and even giving up my job and moving half way around the world when I felt I had exhausted the possibilities at home.
Feminism In Theology By Andrew Tripp
Originally published on the Feminism and Religion project
At the outset, I need to name and own my identities as a large white male. I have privilege and voice that makes me... more At the outset, I need to name and own my identities as a large white male. I have privilege and voice that makes me hesitant to even write to the audience of this blog. While I consider myself a feminist, I have met some who have told me that as a man I cannot be a feminist. Such folks have told me that I lack the existential knowledge of the systemic pressure put on women, and at best I can be an ally. With that said, if it was not for feminism in theology, I do not know if I could be a theologian.
The First Casualty Of War by Daniel Cohen
Originally published on the Feminism and Religion project
This is the tale of the first death in the Trojan War.
The Greek army was gathered in Aulis. Its men had... more
This is the tale of the first death in the Trojan War.
The Greek army was gathered in Aulis. Its men had come from many towns and islands. Some were there with dreams of glory, some with dreams of gold. Others were there because their chief had demanded their presence, and either loyalty to the chief or fear of him had brought them.
The fleet was waiting and the soldiers were ready to embark. But for weeks now the wind had been blowing from the wrong direction, and the men were getting restless at waiting so long. They were beginning to think of the harvest – they had expected that the war would be won long before harvest time – but that was now so close that many men were making ready to go home, and some had already gone.
Is Baptism a Male Birthing Ritual? By Michele Stopera Freyhauf
Originally published on the Feminism and Religion project
Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the... more Quite a number of years ago I had a conversation with one of my professors, a feminist theologian, who posed the question “Why do I need a man to purify my baby with the waters of baptism? Is there something wrong or impure about the blood and water from a mother’s womb – my womb?” Before you jump and shout the words Sacrament or removal of original sin, this question bears merit in exploring, especially in today’s world where women are taking a serious beating religiously, politically, and socially. In today’s world, violations and rants are causing women to stand up and say STOP! This is MY Body. This outcry was provoked by chants of ethical slurs against women– Slut! Prostitute! Whore! The cry got even louder when the issue of religion and government was raised in the fight of healthcare coverage of contraception. The cry got even louder with the enactment of the laws in Virginia and Texas (and many other states to follow suit) that forces women to undergo transvaginal ultrasounds in early stage abortions. The mandatory insertion of a wand into a woman’s vagina (mandated by the government, mind you), is a violation and has women crying RAPE!
Geschlechterdarstellung in den Nachrichten: Monitoring, Quoten und Befunde
by Birgit Wolf
In: Medien — Politik — Geschlecht
2008, Part 3, 66-78, DOI: 10.1007/978-3-531-91096-3_5
Ob Realität oder Fiktion, medial vermittelte Inhalte sind Teil einer Wirklichkeitskonstruktion. Für die... more Ob Realität oder Fiktion, medial vermittelte Inhalte sind Teil einer Wirklichkeitskonstruktion. Für die Nachrichtenberichterstattung werden Informationen selektiert, strukturiert und in Interpretationsrahmen eingebettet (vgl. Hall 1989: 135). Das gilt auch für die Bedeutungszuweisungen entlang des Geschlechterdualismus von Medien und Medienhandelnden durch Codierungsprozesse in der Nachrichtenpraxis. Medien haben demnach eine machtvolle und wirkmächtige Position inne, sie können bestehende Stereotypisierungen und Verhältnisse von Diskriminierung bzw. Marginalisierung unterschiedlicher Genus-Gruppen, Klassen, Ethnizitäten etc. zementieren oder aufbrechen. Medien sind demnach als Akteurinnen am Prozess des doing gender beteiligt.
Gender and Teaching in Higher Education by Margaret Miles
Originally published on the Feminism and Religion project
First thing to say is that your experience in teaching will be different than mine. Then was then (1978); now is... more
First thing to say is that your experience in teaching will be different than mine. Then was then (1978); now is now.
My first position (GTU doctorate in history; assistant professor, tenure track) was at the Harvard University Divinity School. My starting pay was 15k and I felt rich because I’d been a grad student! The first thing I needed to know – and didn’t – was that everyone at HDS, students and faculty alike was sure that he/she, but especially she, was an imposter, the one that the search committee or admissions committee had made a mistake in inviting them. I became the first tenured woman at HDS in 1985. At the end of the 80s, still the only tenured woman, with a lot of help from my friends, I initiated a doctoral concentration in Religion, Gender, and Culture.
Women's sports and embodiment in Australia and New Zealand
Published in the International Journal of the History of Sport (2000), co-authored with Angela Burroughs.
WOMEN ARE NOT SLUTS, RUSH, DOUCHE-BAG IS NOT FUNNY, JON, AND SEXISM IS MORE THAN “INAPPROPRIATE,” MR. WHITEHOUSE SPOKESPERSON! by Carol P. Christ
Originally published on the Feminism and Religion project
Why is it OK to insult women, our bodies, and our sexuality in ways that it is no longer OK to insult other groups?
The recent controversy over Rush Limbaugh’s rant about Sandra Fluke would not be so important if Limbaugh were not the “voice” allowed to say things that Republican politicians cannot say in public. Republican politicians wish to appeal to men who would say exactly what Rush said, while watching Fox News or over a beer with their buddies.
The Virgin-Whore split is alive and well in our culture. Sandra Fluke finally did get to testify in a hearing called by Nancy Pelosi. She assumed a woman’s right to choose when and with whom we have sex and whether and when we will have children, but she did not focus on sexual freedom. One of her examples was a married woman who could not afford birth control and another was a woman who needed birth control pills for reasons having nothing to do with sex or sexual activity. She did not appear in Congress in a mini-skirt (though she should have had every right to do so) but in a business suit. Yet she was called a slut and a prostitute and asked to post porno films of herself on the internet.
It’s not easy being a full-time female missionary for the Mormon Church by Rachel Hunt
Originally posted on the Feminism and Religion project
Before I was born, but after I was conceived, my father had a dream. In this dream, he knew that I would be a great... more
Before I was born, but after I was conceived, my father had a dream. In this dream, he knew that I would be a great missionary. And because of this knowledge, (and because he a. didn’t see me in the dream and was b. Mormon*) he thought I would be a boy.
To my mom’s credit, she reminded my dad, “Girls can be great missionaries too,” and to my dad’s credit, he was not disappointed when I did indeed turn out to be a girl. He also never let go of his impression that I would be a great missionary. Perhaps because of this story, perhaps because of hearing his (and my brothers’) mission stories, I grew up sincerely wanting to serve a mission.
It wasn’t until high school that someone first told me that I shouldn’t go on a mission because I was a girl. The words were spoken by my female leader, with the explanation that men were to go on missions and women were to get married. My best friend and I were upset, because we were adamant that we were going, but we brushed it aside, letting it add flame to our desire.
Malbecco's feminine image and the use of "seely" in Spenser's Faerie Queene
This is a short essay written for my British Literature 1 class this last semester. This is a short essay written for my British Literature 1 class this last semester.
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"El relato de una casa deshabitada: voz, sujeto y nación en Silencios de Karla Suárez", published in: Confluencia, spring 2010, volume 25, number 2, p.158-167
by Nanne Timmer
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A FEMINIST TAOIST VOICE PART 2: MY DIALOGUE WITH ELISA FON, ACUPUNCTURIST, TAOIST, FEMINIST AND FRIEND by Sara Frykenberg
Originally published on the Feminism and Religion project
Taoism is a philosophy that, for me, has been around so long because it is meant to move and change with society…
Acupuncturist, healer and friend, Elisa Fon and I began a discussion of Taoism and feminism in Part 1 of this interview. Elisa defined her vision of feminism and Taoism, explained Taoism’s relational and yet, individual emphasis on what is particular in each of our experiences and considered the basic relationship of yang and yin. Part 2 picks up where she and I left off, returning to the discussion of yin, yang and supposed dualisms.
Sara: I was wondering if you could talk a little about the complementarity of yin and yang?
Bareed Mista3jil: Negotiating Gender, Sexuality, and Religion in Lebanon by Amy Levin
Originally published on Feminism and Religion project
It’s not often (enough) that I (have the time to) come across non-academic books that articulate and reflect some of... more It’s not often (enough) that I (have the time to) come across non-academic books that articulate and reflect some of the most complex intersections between religion, gender, and sexuality. Those that do are commonly produced in the Western hemisphere, often representing the voices of Euro-American cultures and religious traditions. That is why I want to give voice to Bareed Mista3jil, a book, or collection of “41 true (and personal) stories from lesbians, bisexuals, queer and questioning women, and transgender persons from all over Lebanon.” Bareed Mista3jil was published in 2009 by the organization Meem, a community of lesbian, bisexual, queer women and transgender persons (including male-to-female and female-to-male) in addition to women questioning their sexual orientation or gender identity in Lebanon. The purpose of the book is to give voice to those in Lebanon with non-conforming sexualities and identities in order to give hope to this under-represented, often silenced population. Here is a description from Meem on the origin of the book: