Popular Sexual Knowledges and Women's Agency in 1920s England: Marie Stopes's Married Love and E.M. Hull's The Sheik

This article examines popular discourses of women's sexuality in 1920s England and argues that sex manuals like Marie Stopes's Married Life and sex novels like E.M. Hull's The Sheik, despite their adherence to status quo values, were liberating for women through their affirmation of women's sexual subjectivity. Stopes's enormously popular book contributed strongly to a new understanding of women's sexual drives as natural and autonomous. The changing attitudes were reflected in the numbers of postwar women who actively participated in the creation and consumption of popular sex-novels and films, exercising both economic and sexual freedoms at once. This article focusses on the film version of The Sheik, which experienced great success as part of this growing leisure market catering specifically to women's desire, and in particular on the figure of Rudolph Valentino as a “woman-made” man. The film's “crossed” representations of sexuality (the emancipated “flapper” and the effeminate yet virile “sheik”) challenged traditional notions of femininity and masculinity, and in doing so, were liberating for women consumers at the same time that they threatened the sexual identities of men.     

Challenging the Biological: The Fantasy of Male Birth as a Nineteenth-Century Narrative of Ethical Failure

In Jane Eyre, Charlotte Brontë portrays a fully realized heroine who challenges society's and fiction's conventional roles for women. In order to broaden her heroine's role, Brontë had to go beyond the genres open to her — the novel of manners, the Gothic, and the governess novel — to establish a new genre: the feminist fairytale. In establishing this genre, Brontë pinpoints Jane's specifically female dilemma: how to achieve intimacy and still maintain independence.

At once beautiful and terrible, sustaining and destructive, fire is the perfect element to convey a sense of Jane's often conflicting desires. Brontë carefully establishes hearth fires as an index to how included and “at home” Jane feels. Similarly, Brontë uses metaphors of self‐sacrifice and immolation to indicate times when Jane feels her independence is being threatened.

The hearth fires and the metaphorical fires are overshadowed by the “big” fires in the novel, but their consistent, unobtrusive use allows Brontë to reinforce her theme in the simple details of the story and to maintain an attention to craft that is too often undervalued or ignored.     

She's old enough to be a beautiful young boy: Sarah Bernhardt,breeches roles and the poetics of aging

This essay argues that Sarah Bernhardt's choice to play young male roles late in her career served as a radically anti-agist feminist response to the limiting and often demeaning professional and social opportunities afforded aging women. While scholarship has attended to Bernhardt's cross-dress roles through the lens of gender, this essay highlights her “breeches” roles, in particular Hamlet and L’Aiglon as cross-age and cross-gender. By examining “aging” as the contextual mode by which gender functioned, we open up new terrain with which to examine and appreciate Bernhardt's significance in the scope of theatre history, women's history and aging studies. In the title roles of Hamlet and L’Aiglon, Berhnardt assumed youth and male-ness on stage, which both highlighted her offstage socially perceived deficits (aged and female) and challenged the designation of those identities as deficient; performance threw into flux what had been assumed static. And the public responded. Far from honoring the assumed cultural hetero-normative contract that aging women acquiesce public visibility, Bernhardt's breeches roles (re)constructed her body as female (from aging/sexless) and demanded audience members’, male and female, desiring gaze.     

Authenticity of self‐expression: Reinterpretation of female independence through the writings of simone de beauvoir

Based on the autobiographical writings of Simone de Beauvoir, this paper reinterprets the concepts of “dependency” and “independence” with respect to women's experiences. De Beauvoir, considered a strong and independent woman, continuously struggled for emotional independence, a struggle which she conceived as being against the need that drove her “impetuously toward another person”. However, a careful examination of de Beauvoir's inner voice as it is reflected in the subtext of her autobiographical writings, suggests that her true struggle revolves around a desire for authentic expression of her feelings and needs — rather than for separation from others.

As an adolescent de Beauvoir was caught between the expectations of her parents and her own needs, remaining the “dutiful daughter” at the expense of being false to her own self. This pattern of dependency reappears in her adult life, when she seems to be incapable of validating her feelings of jealousy and anger in her relationship with Sartre. Her means of coping with this problem is by giving it a literary expression, hence, she seems to gain a sense of freedom and independence by giving her repressed feelings an authentic outlet.

The re‐reading of de Beauvoir's autobiography in a new light of feminist criticism reveals a concept of dependency different from the need to rely on, receive help from, and be influenced by another. When one examines the meanings of dependency and independence through the female language of connectedness and women's values of care and involvement, the essential meaning of dependency shifts from the lack of self‐reliance to suppression of self‐expression, and from struggles for separation to struggles for one's personal truth and for authenticity in one's relations with others.     

Youth-Guided Youth Engagement: Participatory Action Research (PAR) With High-Risk,Marginalized Youth

Engaging youth who live with high-risk, marginalized conditions presents a significant challenge in our society, considering the prevalence of disconnect and distrust they often experience within their social environments/systems. Yet, meaningful youth engagement is a key concept not only for youth development, but also for a systems change to more effectively support high-risk youth and families. This article presents a framework of youth engagement developed over 9 months, using participatory action research (PAR) with 16 youth leaders in a community-based research team. Although this framework has incorporated the youth leaders’ lived experiences, talents, and voices, positive youth development (PYD) and social justice youth development (SJYD) have theoretically contextualized our research. Youth leaders guided the framework's development, including the identification of key themes/dimensions, definitions, and practical examples. The framework's three components—“Basis” (philosophy and principles), “What” (goals/outcomes), and “How” (actions/processes/pathways to change)—are supported by nine themes described in this article.     

Young Adult Unemployment and Later Depression and Anxiety: Does Childhood Neighborhood Matter?

Young adulthood represents a developmental period with disproportionately heightened risk of losing a job. Young adult unemployment has been linked to increased mental health problems, at least in the short term. However, their possible long-term impacts, often referred as “scarring effects,” have been understudied, possibly underestimating the magnitude of mental health burden that young adult unemployment generates. This longitudinal study examined whether duration of unemployment during young adulthood is associated with later mental health disorders, after accounting for mental and behavioral health problems in childhood. Furthermore, the current study investigated whether childhood neighborhood characteristics affect this association and if so, in what specific functional ways. Data were drawn from a longitudinal study of developmental outcomes in a community sample in Seattle. Data collection began in 1985 when study participants were elementary students and involved yearly assessments in childhood and adolescence (ages 10–16) and then biennial or triennial assessments (ages 18–39; N?=?677 at age 39; 47% European American, 26% African American, 22% Asian American, and 5% Native American; 49% female). The current study findings suggest that duration of unemployment across young adulthood increased mental health problems at age 39, regardless of gender. Childhood neighborhood characteristics, particularly their positive aspect, exerted independent impacts on adult mental health problems beyond unemployment experiences across young adulthood. The current findings indicate a needed shift in service profiles for unemployed young adults—a comprehensive approach that not only facilitates reemployment but also addresses mental health needs to help them to cope with job loss. Further, the present study findings suggest that childhood neighborhoods, particularly positive features such as positive neighborhood involvement, may represent concrete and malleable prevention targets that can curb mental health problems early in life.

     

Situational Analysis: Centerless Systems and Human Service Practices

Bronfenbrenner's ecological model is a conceptual framework that continues to contribute to human service practices. In the current article, the author describes the possibilities for practice made intelligible by drawing from this framework. She then explores White's “Web of Praxis” model as an important extension of this approach, and proceeds to offer Clarke's “Situational Analysis” as another fruitful tool for practitioners who seek relational ways of engaging with clients. With the example of a practice scenario, readers can consider the practical possibilities that open up with the shift in perspective invited by situational analysis.     

The centrality of labor time in South African gold mining since 1886

Labor time, as a dimension of South African mining labor history, has been ignored, both conceptually and historically. This article remedies this yawning gap by presenting primary and secondary evidence which demonstrates the centrality of labor time in South African gold mines since the discovery of gold in 1886. To this end, labor time is traced in two ways. Part I tracks industrial working time by tracing the length of the working day and week. Part II tracks the ever-increasing length of the African migrant labor contract. While industrial working hours remain remarkably stable for almost a century, the migrant labor contract systematically increases over a similar period. These two measures of labor time eventually coincide when the migrant labor system dissolves and black African workers take annual leave together with their compatriots across the racial divide. The explanation for the mining industry’s long struggle to both maintain relatively long working hours and increasingly maximize the length of the migrant labor contract is construed as completing the received wisdom of Harold Wolpe's much celebrated and criticized `cheap- labor' thesis. (Wolpe, “Capitalism and Cheap Labor Power.”)     

From “Non-governmental Organizing” to “Outer-system”—Feminism and Feminist Resistance in Post-2000 China

ABSTRACT

In post-2000 China, both the frontiers and the landscape of feminism and feminist resistance have changed, and this change embodies a move away from the “non-governmental organizing” path that characterized the development of feminism during the 1980s and 1990s. This article addresses this “paradigm shift” in Chinese feminism by examining the “outer-system” political stand of post-2000 feminism and their domains of action through performance art, philanthropic volunteerism, and cyberfeminist articulations. These novel modes of feminist protest in the absence of a formal organizational structure challenge our understanding of feminism as a process of “non-governmental organizing” in public space and warrant a cultural analysis to shed light on how feminism engages in cultural contestation and subversion, often in semiprivate and semipublic spaces, in order to develop new and alternative cultural patterns and interpretive frames.

Abbreviations CPPCC The Chinese People’s Political Consultative Conference WF The All-China Women’s Federation     

Tale of Transgression: Charlie and the Representation of Female Homosexuality in Interwar Sweden

The first Swedish novel with a female homosexual protagonist, Charlie, was published in 1932, and this essay focuses on an analysis of three topoi in it, namely “the unveiling of a secret”, “the triangle of desire”, and “the scene at the mirror”. These topoi correspond to prevalent cultural representations of female homosexuality in the interwar period, under the headings of the three Ms: Masculinity, Mothering, and Mirrors, respectively. The main points of reference in the analysis are taken from sexology, psychoanalysis, and Radclyffe Hall's novel The Well of Loneliness, but it is argued that the narrative of Charlie transcends the restraining categories and normative classifications it presents.     

Pantomime Dames

The British Broadcasting Corporation's television show Snog, Marry, Avoid (SMA) states its mission is, ‘to reveal a nation of stunning natural beauties who are currently hiding behind layers and layers of slap’ [BBC. 2008. Snog, Marry, Avoid Season One. United Kingdom: Remarkable Television]. This article considers SMA as a useful text for deconstructing contemporary norms of femininity. I utilise queer and affect theory perspectives from Berlant [2011. Cruel Optimism. Durham, NC: Duke University Press], Halberstam [1998. Female Masculinity. Durham, NC: Duke University Press, 2012; Gaga Feminism: Sex, Gender, and the End of Normal. Boston, MA: Beacon Press] and Puar [2007. Terrorist Assemblages: Homonationalism in Queer Times. Durham, NC: Duke University Press] to reveal the queer dimensions of the excessive femininity represented in the show. Berlant's work illuminates attachments to particular stylings, to understand where ‘cruel optimism’ operates. Further, I apply the idea of ‘queening’ as an inverse reference to Halberstam's ‘kinging' [Halberstam, J. 1998. Female Masculinity. Durham, NC: Duke University Press, 259]. Lastly, Puar's ideas are used to analyse the affective dimensions of excessive feminine embodiment in order to consider how this involves a queering of the body. This article departs from recent feminist scholarship on the rise of raunch culture and post-feminism. Rather than focusing on the participants of SMA as symptoms of a problematic hypersexual culture, I argue for seeing these contemporary young women's excessive femininity as queer, that is, as troubling the boundaries of gender ‘normality’.     

Angela Carter's ‘The Sadeian Woman’ and Female Desire in England 1960–1975

In The Sadeian Woman (1979) Angela Carter suggested that the visions of free female sexuality created by the Marquis de Sade in his violent pornographic novels provided insight into existing female sexualities in her own—British—society. In this article the representation of female sexuality in novels set in contemporary British society, written by women, and published between 1960 and 1975, is examined in relation to Carter's exegesis of the good, virtuous Justine and the meretricious, sexually desirous Juliette, two contrasting characters from Sade's work. The limitations of the three other alternatives present in the novels are described; containment within long-term marriage, good-hearted promiscuity; and the rejection of emotional repression. Then Carter's own solution to women's sexual inequality is placed in the context of feminism in the late 1970s, and the role of the novels in contributing to change is acknowledged.     

Inside the Home: Power and Negotiation in Filipina-Japanese Marriages

This essay examines the personal accounts of married Filipina-Japanese couples living in urban Japan to show how the women negotiate power and influence over their husbands. Centering on Filipino ideas about power and “America,” the article draws on various ethnographic vignettes that illuminate the Filipinas' cultural knowledge. By negotiating their relationships, Filipinas' marriages to Japanese emerge as ongoing processes rather than as a static institution in which the women are simply (oppressed) gender-role performers. While these women's struggles are not denied, their actions engender possibilities for the subversion of existing gender-national hierarchies. Belle faced Kawai. “I can't marry you.…I was raped by the son of a powerful man in my hometown. I'm no longer a virgin…” In tears, “Will you still marry me?” Kawai assured her firmly, “It doesn't matter.”     

Surpassing the word: Aileen Wuornos

This article explores the dynamics of Richard Move's drag performance of the late Martha Graham. Drag dance is remarkably self-aware as historiography, and it employs a rhetoric of bodies becoming other bodies: channeling, paying homage, re-embodying, reliving, being possessed. This article argues that drag dance has a historical project for dance history; specifically, that drag bodies can become a new medium through which aesthetic/kinetic histories are transmitted. In the case of Richard Move, the exaggeration and excess of the ageing Martha Graham become modalities that align with the ‘wrongness’ of his body. This is drag dance as a strategy of re-embodiment after the original body has been lost, and Richard Move presents his performance as a ‘haunting,’ much like the feeling Martha Graham describes as the result of a dancer's “first death,” when she watches someone else dance a role she had originated. Ballets like Graham's Lamentation and Cave of the Heart give Move the opportunity to portray Graham's struggle to continue to dance after this “first death,” using drag as a strategy to show up the eerie perfection of voice against the hollowness of the ageing dancer's body. Combining vaudeville and séance, moving from the restless gay “underworld” of the Meatpacking District to the right to presume himself the heir to the mother of modern dance, Richard Move first embodies and then moves beyond Susan Sontag's camp “etc etc” of Graham's self-performance.     

Feelings are “patterns in the weave of our life” 1 – not a basis for a feminist epistemology

Feelings (or “emotions”) have frequently been debated in feminist theory. A large part of this discussion can be considered to aim at a “rehabilitation of the emotions”. However, when feminist theorists make epistemological claims concerning “emotions”, i.e. what philosophy of mind calls “mental states”, we run a grave risk of ending up in subjectivism and thus of reiterating the “private access fallacy” of traditional epistemology. Starting from the feeling of shame (a paradigm for a socially constructed feeling), this article makes a Wittgensteinian reading of “emotions” which offers an alternative to the atomistic, mentalistic and episodical view of mainstream philosophy of mind. Wittgenstein's thrust against foundationalism, his conceptual remarks about “inner experiences”, his anti‐behaviourism and his emphasis on the primacy of action, are all concordant with the social constructionism of the slogan “The personal is political”.     

Housework,Wages and Money

Abstract

According to a range of authors and popular commentators, the post-Fordist socioeconomic order has produced a new category of female labourer, the ‘female principal breadwinner’. This article opens out this category of worker to critical scrutiny. We suggest that while the very idea of the female principal breadwinner is open to all manner of existing lines of feminist critique, beyond this it forces a confrontation with a number of issues vital to feminist analyses of transformations to women's labour—both waged and unwaged—in contemporary financialised post-Fordism. We pursue two issues in particular. First, transformations to the labour of social reproduction—including transformations to the measurement and valuation of domestic labour—and second, the financialisation (and shifting capacities) of wages specifically and money more generally. We suggest that if transformations to women's labour are to be fully grasped and understood feminist theory must renew and rethink its analyses of domestic labour, wages and money.     

Men's violence,men's parenting and gender politics in Sweden

In this article, I discuss how the politics of survival in the science fiction TV series “Battlestar Galactica” (BSG) correspond to contemporary biopolitics in late modern Western society. BSG takes place in a post-apocalyptic world where war between artificial, non-human bodies and organic, human bodies emphasizes the importance of sustained population growth and, ultimately, survival for the human race. The BSG survival narrative accentuates the challenges that advanced reproductive technologies pose to the female body and how this is interrelated to state regulation of reproduction and population control. As a political fiction, BSG facilitates a discussion of the dynamics of choice and duty in relation to post-human reproduction: the right to choose not to reproduce as well as the right to reproduce. In light of my analysis, I suggest that the BSG survival narrative concludes with a displacement of discourses of choice onto discourses of obligation due to biotechnological advancement. I posit that BSG's endorsement of post-human reproduction, coupled with a pro-natalist approach to population control, represents post-human reproduction as an evolutionary advancement the female body cannot refuse. As such, the BSG survival narrative reinscribes gender as a category of difference and the link between the female body and reproduction as key norms for late modern societies.

“I'm not a commodity, I'm a Viper pilot”

Starbuck, BSG 205: The Farm     

Nordic women's documentation centres

The Norwegian au pair documentaries Mammaranet (“The Mummy Robbery”) (2006) and Herskap og tenarar (“Masters and Servants”) (2013) tell the stories of two Filipina women who have left behind their children to become au pairs in Norway. The films portray the hardship of au pairing and focus on trafficking and labour and sexual abuse. Both films are problem-orientated, and I explore the way in which they construct the figure of the au pair. I argue that the films draw on a global care chain framework to construct au pairs as mothers who are primarily financially motivated, while their children in the home country are cast as self-evidently suffering. Furthermore, the films cross-cut between stories of sexual abuse and scenes of the au pairs' highly feminized self-presentation. This cross-cutting contributes to a construction of the au pairs as vulnerable “girls”, but also as sexually available women. Using Bhattacharyya's concept of “the exotic”, I argue that this particular construction draws on a colonial discourse that makes unequal racialized power relations appear more attractive to the privileged. In conclusion, I discuss the implicit solutions to the problems presented in the films, and argue that their constructions of au pairs contribute to a certain cultural circulation of “truths” that allows for discourses favouring certain policies—namely closing the scheme to mothers and, eventually, to all au pairs from outside the EU/Schengen Area.