Frances Wright: The other woman of early American feminism

This paper focuses on Frances Wright, the first woman to lecture publicly in the U.S. to “promiscuous” audiences, those audiences composed of both sexes united in a public place. Despite her achievement, Wright has been ignored in historical analyses of nineteenth‐century feminist rhetoric, I argue that historians have avoided Wright because she differs radically from those feminists who directly succeed her. As the Other Woman of the women's movement, Wright practiced a rhetoric imbued with the ideals of the Enlightenment and Owenite socialism. She publicly interrogated the cult of domesticity and demanded equal rights for women at a time when gender anxiety was Intense. Wright caused a furor and provided a negative example for later nineteenth‐century feminists, most of whom developed “womanly” strategies of accommodation. I conclude that it is precisely because of her otherness that Wright is important, historically significant because she was marginalized and silenced within the feminist movement.     

The feminist frontier: on trans and feminism

Against a back-drop of ongoing hostility between sections of feminism towards trans communities, and particularly feminist antagonism towards trans women, this paper explores the relationship between feminism and transgender. Through the use of original case study material, gathered by virtual methods, the paper explores events that have occurred since the millennium that are used to highlight particular epistemological and political tensions between feminism and trans. Central themes running through the case studies include the constitution of ‘woman’, the policing of feminist identities and spaces, and questions of bodily autonomy. In conclusion, the paper stresses the importance of rejecting trans-exclusionary feminism and of foregrounding the links between feminism and transgender as a key social justice project of our time.     

Fighting for Recovery: foremothers and feminism in the 1970s

ABSTRACT

This article argues that the feminist recovery of ‘a history of our own’ during the 1970s proved difficult in ways not fully addressed in generalising narratives (celebratory or regretful) of feminist historical work. The recovery of a nineteenth-century ‘pioneer woman', Mary Hallock Foote, demonstrates the competing interests in play—feminist and anti-feminist, popular and scholarly, public and familial, national and local—as well as the problematic positions of that these cross-cutting debates. The question of recovery, use and even ownership, of Foote and her history retains its ability to spark argument almost fifty years later.     

Citation and marginalisation: the ethics of feminism in Medieval Studies

This article draws on my experience both as a medievalist and as a feminist working in a UK university today to discuss the challenges facing feminist academia more widely. Using Medieval Studies as a case study, this article argues that in times of austerity the pressure on young feminist academics to conform is greater as it is increasingly important to get one's work published in order to stay competitive. This pressure to publish limits intellectual curiosity and forces research down more conventional paths. This article lays out how this functions in Medieval Studies and attempts to suggest some ways in which it could be overcome. One strategy of resistance I suggest entails what I call an ‘ethics of source study’; a way of looking at and responding to both medieval and modern texts with an awareness of their potential effect on the world. I begin by discussing the pressing need to publish work forced upon us by the Research Excellence Framework, and how this drive towards publication can make our work less radical. I then illustrate this with examples from my own discipline. In Medieval Studies, the publication of more articles means that the production of editions is neglected, and this forces scholars to use out-of-date and misogynist editions. Finally, I suggest some ideas of how we can create alternative networks in which feminist academia can survive and flourish, including an outline of what an ethics of source study might look like.