Elena Poniatowska: The feminist origins of commitment

Elena Poniatowska is a well-known, living Mexican woman writer who portrays the reality of the marginal, the disenfranchised, the oppressed. There is therefore an irony at the centre of her ‘popularity’ for many of the men who have reviewed her books have not recognised the reality she presents: they have imposed their own male reality on her work — and praised it. By such means is her reality negated and made invisible while it is simultaneously appropriated.     

The mothers' international: The Women's Co-operative Guild and feminist pacifism

The Women's Co-operative Guild (now the Co-operative Women's Guild), founded in 1983 as an auxilliary of the English Consumer Co-operative Movement, became a strong feminist representative of married working-class women. Its ‘social’ feminism stressed women's maternal, domestic role, deriving from it a series of values seen as lacking in male-dominated public life. Politics was to be transformed by means of women's active involvement, including but extending past their acquisition and use of the vote. The ‘female’ values were nurturant and cooperative; internationally, they focussed on international organization and peace. The Consumer Co-operative Movement provided a reformist ideology supportive of women's activism and pacifism, but the Movement itself as an organization was increasingly hostile to the Guild's feminism both within and outside the Movement. Although relatively uninfluential, the Guild thus embodies a tradition of feminist pacifism that is active and increasingly influential today.     

From heterosexual feminist to political lesbian: The painful transition

This paper is about the inseparability of the personal from the political from feminist research. It's personal because it comes from my own experience and it's political because it concerns the exercise of power. It is also a piece of research because I would argue that the social production of contradictions involved in living as a feminist is no less available as research when these contradictions come from our own personal experience. In other words my personal relationship with a man is, for me, just as valid a piece of research as going out into the ‘field’ armed with a tape recorder and interview schedule might be—indeed, were we as feminist social scientists to concentrate our energies more on the personal, we might go some way towards bridging the gap between feminist theory and feminist practice.     

The uses of hermeneutics for feminist scholarship

Although feminist scholars must be primarily devoted to understanding the experience of women, we can also use the critique of logocentrism being made by male thinkers of the hermeneutic/interpretive persuasion. The bulk of male scholarship in these movements has been unable to move beyond the preliminary effort of a negative critique of the limitations and irrelevancies of the traditional/scientistic methodology. Feminist scholarship has not only stood critical of traditional assumptions but has made the positive move of putting forth alternative epistemologies which use experience, intuition and evaluation as modes of knowing. For these new ideas to emerge in a powerful way, there has to be a locus for their emergence. Women's Studies is that place.     

The public and the private in architecture: A feminist critique

Hanna Arendt's discussion of public and private derives more or less intact from Aristotle and forms a principal philosophical basis for mainstream architectural theory exemplified in the writings of Kenneth Frampton. An eminent architectural historian, teacher, and critic, Frampton proposes that the discipline of architecture is in crisis today because of an unprecedented enphasis on ‘the life-bound values of animal laborans,’ and because ‘it is largely divested of culturally valid institutions for its embodiment,’ which institutions, he suggests, find their archetypes in the agora of the ancient polis. The author criticizes Frampton's position from the perspective of feminist philosophy, based on Elshtain and Pitkin, and advocates some reformulation of the traditional hierarchical relationship between the two domains. The last section of the article locates architectural work within this feminist perspective: in programme, precedents, and formal expression. ‘The Ethical Polity’ provides a potential vehicle for architectural exploration predicated on the restructuring of public and private.     

feminist ‘selves’ and feminism's ‘others’: feminist representations of Jamaat-e-Islami women in Pakistan

In Pakistan, as in many other societies, politico-religious movements or so-called Islamist fundamentalist movements are becoming an important site for women's activism as well as the harnessing of such activism to promote agendas that seem to undermine women's autonomy. This has become a concern for a growing feminist literature which from a variety of political and theoretical positions seeks to understand and explain the subject-position of Muslim women as politico-religious activists. This paper attempts a deconstructive reading of texts by leading Pakistani feminist scholars as they attempt the difficult process of steering between fundamentalism and Orientalism in their accounts of ‘fundamentalist’ women in the political ideological space of Pakistan.     

Anatomy of difference: Toward a classification of feminist theory

If we re-examine the disparate views and goals of feminist theorists, both historically and in the present, we find that they can be divided according to the position they have taken on the question of the importance or unimportance of sex/gender difference. The minimizers opt for structures which unite the female with human enterprises from which she has too often been excluded, and the maximizers articulate patterns expressive of the unique perspective of the female. Both positions encompass many different theorist and groups. Each can best be understood by envisioning a continuum which moves from the most conservative view, a rationale for the status quo, (‘human rights’ or ‘separate spheres’) to the most radical, a total transformation of society (abolition of exclusive female reproductive capacities or total separation of the sexes). These two spectra are mediated by several views which partake of both attitudes: Gerda Lerner's concept of woman as majority, Julia Kristeva's vision of difference in unity, Black and Third World feminism's linking of socialist revolution and the positive values of women of color. Perhaps a more suggestive image than linear continua is the spiral of the DNA molecule. Its two interwined strands are linked together but always moving and changing as the historical arguments are re-used in contemporary situations; characteristics are linked, traded, and transformed in the process.