A Vision for Postmaternalism: Institutionalising Fathers’ Engagement with Care

ABSTRACT

Social policy development under neo-liberal logic glorifies paid work in the market over relationships involving care, nurture and dependency. Under neo-liberal conditions, the social policy framework in a large number of welfare states has moved towards the norm of the adult worker model. The prevalence of this model, which signalled a ‘farewell to maternalism’, has had the consequence that supporting mothers’ care-giving roles are dismissed in state policy-making. Such neo-liberal logic leads to the creation of an apparent cultural anxiety about caregiving and nurturing. Julie Stephens [2011. Confronting Postmaternal Thinking: Feminism, Memory and Care. New York: Columbia University Press] calls this ‘postmaternal’ thinking. Drawing on feminist critiques of neo-liberal developments in social policy, this article provides a divergent and even slightly positive interpretation of postmaternalism that does not abandon care and nurture. This is evident in the recent development of parental leave policies that institutionally encourage men to become involved with caring. I argue that a ‘farewell to maternalism’ in social policy is therefore not too problematic. Parental leave policy – particularly with institutionalised incentives for men to take up parental leave – is creating a transformative space for men to experience the maternal thinking that confronts the cultural logic of what Stephens conceptualises as postmaternal thinking.     

Embodied Care and Planet Earth: Ecofeminism,Maternalism and Postmaternalism

ABSTRACT

The article engages with Julie Stephens (2011) book, Confronting Postmaternal Thinking, which argues for a ‘regendered’ feminism to counter the current postmaternal and neoliberalist focus on paid work to the detriment of relationships of care. Stephens points to ecofeminism as illustrative of a potentially new form of maternalism which could achieve this. While broadly agreeing with Stephens’s diagnosis of neoliberalism as amplifying the impoverishment of relations within natural and societal worlds, I contest her construal of ecofeminism and care ethics to maternalism. Instead, I propose a concept of embodied care that speaks to the ecofeminist imperative to support a radical restructuring of social and political institutions such that they focus on more-than-human flourishing. This is not to argue for a form of regendered maternalism, but neither does it seek to cast maternalism as something to be transcended. Rather, an approach to care that foregrounds connectivity and entangled materialisations provides an ethical resource to confront the dead hand of neoliberalism and a starting place from which to re-figure the postmaternal through a radical and liberatory focus on embodied relatedness.     

Postmaternal,Postwork and the Maternal Death Drive

ABSTRACT

The term ‘postmaternal’ has recently emerged as a way to articulate the effects of neoliberalism on the public devaluing of caring labour [Stephens, Julie. 2011. Confronting Postmaternal Thinking: Feminism, Memory, and Care. New York: Columbia University Press]. This term suggests a valorisation of values associated with care and mothering that have traditionally been gendered and rely on a heterosexist matrix for their intelligibility. Marxist feminist writers during the 1970s struggled with the question of the particular form of care that reproduction entails, and this feminist archive has been recently extended to a discussion of ‘post-work’ [Weeks, Kathi. 2011. The Problem with Work: Feminism, Marxism, Antiwork Politics and Postwork Imaginaries. Durham: Duke], in which calls for the valuing of unpaid work as a viable form of labour have been reanimated. In this article I examine the relation between these two analytic categories – ‘postmaternal’ and ‘postwork’. Both categories require that we re-think some of the most trenchant issues in feminist thought – the sexual division of labour, the place of ‘reproduction’ in psychic and social life, and the possibilities for a new feminist commons.     

Postmaternal Times and Radical Feminist Thinking

ABSTRACT

Linking the postmaternal to postfeminism as products of late twentieth-century neoliberal capitalism, postmaternal thinking is defined in this article by its historical time period, from the early 1980s onwards, and by its legacy of radical feminist thinking which was critical in messing up traditional understandings of maternity. This is demonstrated through research and resources related to the women’s peace movement, with specific reference to the women-only peace camps at Greenham Common (U.K.) and Pine Gap (Australia). The intellectual legacies of these complex and compelling debates around the social practices of maternity, the politics of family, collective domesticity and activism are often occluded in social memory, as Stephens argues in Confronting Postmaternal Thinking (2011). This paper extends Stephens’ working definition of postmaternity to argue for an interconnected structural social analysis of postmaternal times, and contests modernist categories of knowing to consider postmaternity as postmodernist in its multiple and shifting array of politics. In this way postmaternity becomes a time in which maternity is open to redefinition through a proliferation of meaning and possibilities, and this is demonstrated by concluding in the form of a manifesto.     

Belly Casts and Placenta Pills: Refiguring Postmaternal Entrepreneurialism

ABSTRACT

This article takes at its starting point the idea that maternalism and entrepreneurialism are necessarily antithetical as Julie Stephens argues in Confronting Postmaternal Thinking: Feminism, Memory, and Care [2012. New York: Columbia University Press]. Building on scholarship which shows how motherhood has become commercialised and commodified in contemporary culture, we extend this field by investigating how mothers who are providers of services to other mothers and pregnant women are negotiating neoliberalism and entrepreneurialism. Through an empirical investigation of birth and parenting entrepreneurs – including hypnobirthing classes and placenta pill businesses – in Bristol, UK we argue that our self-employed participants were building community and care economies within neoliberal modes of self-production, thus suggesting a more complex and ambivalent relationship between entrepreneurialism and postmaternalism. We suggest that the experiences of women entrepreneurs or ‘mumpreneurs’ offer insights into how the spaces of work might be, counter to Stephens’ characterisation, places of negotiation and struggle for the politics of feminism, rather than sites of ‘anti-maternalism’ or the ‘forgetting’ of maternalism. Moreover, our participants’ accounts were strongly shaped by feminist ethics of care thus challenging the representation of such services as therapeutic postfeminist technologies of self-work.     

Theorising the Women's Liberation Movement as Cultural Heritage

ABSTRACT

Recent interest in documenting and re-evaluating histories of the UK Women's Liberation Movement has produced varied appraisals of the movement. These have emerged from feminist communities wishing to preserve, organise and collect their histories. Such recovery and dissemination, I argue, is cultural heritage rather than ‘history’, as heritage offers different tools for re-presentation as well as creating alternative socio-cultural relationships with the legacies of the WLM. This article draws upon my practice as a curator of feminist histories, and argues for the articulation of a politics of transmission, essential for the longevity and sustainability of feminist cultural heritage and histories.     

The ‘Good’ Attached Mother: An Analysis of Postmaternal and Postracial Thinking in Birth and Breastfeeding Policy in Neoliberal Britain

ABSTRACT

In the last 20 years, a new parenting philosophy has garnered increasing attention and popularity. Coined by William Sears in the early 1980s, attachment parenting (AP) proposes that secure attachment between parent and child is necessary for optimal development and therefore ‘good’ parenting. Simultaneously, neoliberalism, a socio-political context defined by market logic, has emerged as the dominant global trend. In this article, I examine the correspondence between AP, and the broader ideology of intensive mothering it expresses, and the parenting-related policies advanced by the neoliberal state. Specifically, I focus on how birth and breastfeeding policy in Britain aligns with AP, contextualising the emergence of AP and its appearance in contemporary state policy as the result of two features of neoliberalism: postmaternal and post-racial thinking. I draw attention to the experiences of black mothers and, through this lens, reveal the raced, gendered and classed dimensions of ‘good’ parenting. In my examination of these policies, I argue that postmaternal and postracial thinking have enabled the emergence of AP, an approach that individualises child-rearing and relies upon an uncritical appropriation of the so-called traditional practices of racialised women.     

A Quest for Feminist Space and Time

Abstract

This article offers an investigation of practical and political aspects of new materialism on the basis of texts accepted for publication in Women: A Cultural Review. The authors emphasize various political strategies that appear in the collected essays; above all they stress the practical aspects of theory itself. Theory as praxis is a concept inspired by contemporary philosophers such as Georges Canguilhem, Gilles Deleuze, Michel Foucault and Donna Haraway. It can also be the basis for a politics of location and it highlights the importance of being situated in specific sociocultural, historical, local and geographical contexts. The authors raised the question of the potential alliances between their specific, Polish context and the possibility of participating in and creating a broader feminist movement, which proves to be possible thanks to a variety of perspectives that are considered important and worth considering in new materialism. In the article, the Polish Kongres Kobiet (‘Women's Congress’) initiative is presented as a platform for feminist activity which combines various kinds of political, social and cultural interests, concerns and goals. Along with the importance of space for feminist politics, the authors consider time as a crucial constituent of feminist activism. Both rethinking the past—tradition, heritage, history—and directing reflection towards the future hopes, possibilities, politics and theories, constitute important characteristics of the new materialism approach. The authors conclude by introducing the notion of the ‘politics of squatting’, which serves as a metaphor for a feminist quest for space and time.     

Cindy Sherman in a New Millennium: Fashion,Feminism, Art and Ageing

ABSTRACT

If feminism and the fashion industry were once seen as adversaries, given how the strictures of Simone de Beauvoir in The Second Sex (1949) permeated so much of second wave feminism, a consideration of ‘fashion’ is now central to contemporary feminist scholarship. But just as the earlier critique of fashion seemed finally to have been supplanted, certain basic arguments around dress and makeup nevertheless resurfaced within contemporary feminism. The current neoliberal climate has led to the ever-increasing consumption of ‘fashionable’ goods, provoking unease and encouraging the contested ‘protectionist discourse’ within feminism to shield young women from just such excesses. Meanwhile, the fashion world itself, arguably more powerful than ever, has across the last twenty years continued a process of legitimising itself through its various modes of alliance with the art world; it has even hijacked elements of feminist practice in the pursuit of publicity. This article suggests that the fashion industry and contemporary feminism are nonetheless alike in one significant respect: neither have properly engaged with the needs of an ageing population. It is an omission that this article will seek to examine through a discussion of the recent ‘portraits‘ of Cindy Sherman, an artist of great interest to feminist scholars, in whose earlier work there was a discernible ‘anti-fashion’ element. Now ‘fashionable’ herself, a leading figure in the global art world, she has collaborated with the fashion industry in rather different ways. Her ‘portraits’ of 2012, in which she reconfigured herself as imaginary Manhattan socialites in or beyond middle age, and a later series, exhibited in 2016, where she appears as a series of ageing, anonymous ‘movie stars’, reveal more general ideological tensions surrounding the representation of women, the ageing process and the fashionable ideal. It is the dissection of these tensions that underpin this article, for while Sherman’s work has been the subject of academic debate across a forty year period, her use and critique of the ‘fashionable ‘ image has not been examined alongside an exploration of the expanding activities of the fashion industry itself; nor have her recent images of ageing women been examined within this more general context.     

From ‘Tramp Stamps’ to Traditional Sleeves: A Feminist Autobiographical Account of Tattoos

ABSTRACT

In this article I use a feminist autobiographical approach to present my ‘tattoo narrative’ as a gendered, embodied account in which I map out key moments in my life over two decades through the images inscribed on my skin. Specifically, I examine how my bodily modifications have magnified the social responses to my body as a woman. For example, as a teenager, I acquired a naval piercing and trendy ‘feminine’, discretely located tattoos to satisfy a heterosexual male gaze. In contrast, as a woman in my late thirties, my tattoos satisfy a different purpose. They are larger, bolder, and more ‘masculine’ in line with the evolution of my feminist politics. However, as an academic, the social responses to my tattoos are more complex. In class defined social spaces such as the university where I work, my tattoos cause trouble because they challenge gendered and classed norms for femininity. I conclude by calling for women to engage in autobiographical writing about bodily modification as a critical feminist political act.     

Pushing Dualisms and Differences: From ‘Equality versus Difference’ to ‘Nonmimetic Sharing’ and ‘Staying with the Trouble’

Abstract

Critically revisiting the ‘equality versus difference’ dualism that is inscribed in the feminist canon of the last decades is an important task for feminist ethico-political discussions today. The theoretico-political tension between claims of equality and difference still troubles feminist discussions and thus needs to be addressed by contemporary research. Yet, moving beyond the persisting antagonism cannot be done by either moving outside the problematic relation or by choosing one term over the other. It is, as Joan W. Scott noted, impossible to choose between equality and difference, so that other ways of tackling the problem are needed. This article suggests a new line of flight for feminist politics in respect to this founding paradox from a feminist new materialist/posthuman(ist) perspective. Via an affirmative reading of Irigaray's cosmopolitical concern of Sharing the World (2008) and a critical investigation into the structuring ‘anthropological limit’ (Derrida) of her sexual difference thinking, the author pushes the dualistic framework of equality versus difference towards a thought of ‘nonmimetic sharing’ and ‘staying with the trouble’. In her argument, she turns to the differential worldings of Grosz's ‘differing’, Barad's ‘quantum’ and Haraway's ‘terran’ in order to open up ethico-political alternatives to engage difference(s) differently. The article ultimately argues that by affirming all multifaceted (im)material worlding entanglements, significant new insights can be gained for both theorizing differentiality as ethico-onto-epistemological ‘becoming-with’ and for practising this world of/as difference(s) in a more ‘response-able’ manner.     

Sisters in a Fashion: Martha Ansara and Elaine Welteroth

ABSTRACT

This article discusses Martha Ansara and Elaine Welteroth, two US born feminists who came to Australia during two key moments in feminist history, as a way of thinking about the relationship between feminists and fashion. Ansara arrived in Sydney in 1969 carrying women’s liberation literature in her suitcase; she became an important generative figure in the Australia’s women’s liberation movement, particularly as an independent filmmaker and proponent of consciousness raising. Welteroth arrived in 2017 to speak at the Sydney Writers’ Festival during a period of international resurgence of feminist activism. She brought with her images of women of colour she had featured in Teen Vogue and she invoked second wave consciousness raising, albeit in a remodelled, corporate-led form when she talked about the title’s plans to bring young girls around kitchen tables to ‘solve’ political problems. The article uses comments both women have made in relation to fashion and beauty, close readings of their works, and a discussion of their respective feminist milieus to suggest a trajectory of feminism’s relationship to the fashion industry that appears to have changed from a position of opposition to one of open embrace. It also complicates this reading by pointing to the resonances between these women of different feminist eras.     

Ouch! Western Feminists' ‘Wounded Attachment’ to the ‘Third World Prostitute’

‘Trafficking in women’ has, in recent years, been the subject of intense feminist debate. This article analyses the position of the Coalition Against Trafficking in Women (CATW) and the writings of its founder, Kathleen Barry. It suggests that CATW's construction of ‘third world prostitutes’ is part of a wider western feminist impulse to construct a damaged ‘other’ as justification for its own interventionist impulses. The central argument of this article is that the ‘injured body’ of the ‘third world trafficking victim’ in international feminist debates around trafficking in women serves as a powerful metaphor for advancing certain feminist interests, which cannot be assumed to be those of third world sex workers themselves. This argument is advanced through a comparison of Victorian feminist campaigns against prostitution in India with contemporary feminist campaigns against trafficking.The term ‘injured identity’ is drawn from Wendy Brown's (1995) States of Injury, Power and Freedom in Late Modernity. Brown argues that certain groups have con.gured their claims to inclusion in the liberal state in terms of ‘historical ‘injuries’. Antoinette Burton (1998) extends Brown's analysis to look at Victorian feminists’ relationship to Empire, arguing that the ‘injured identities’ of colonial ‘others’ were central to feminist efforts to mark out their own role in Empire. This paper builds on Burton's analysis, asking what role the ‘injured identities’ of third world sex workers play in the construction of certain contemporary feminist identities. The notion of ‘injured identities’ offers a provocative way to begin to examine how CATW feminists position the ‘traficking victim’ in their discourse. If ‘injured identity’ is a constituent element of late modern subject formation, this may help explain why CATW and Barry rely so heavily on the ‘suffering’ of ‘third world traficking victims’ in their discourses of women's subjugation. It also raises questions about the possible repressive consequences of CATW's efforts to combat ‘traficking in women’ through ‘protective’ legislation.     

Cultural sexism and the UK Higher Education sector

Despite the advances of the feminist movement, and wider structural legislative interventions, women remain under-represented at senior levels within academia and (some) women still experience both direct and indirect forms of discrimination throughout their careers. This article seeks to understand why this might be the case, and what, if anything we can do about it.

Using qualitative interview data which gives voice to women’s experiences, this article explores the cultural dimensions which serve to reinforce women’s structural disadvantage within the academy. Drawing upon these empirical data and informed by reflections on the notion of ‘hegemonic masculinity’ in a neo-liberal environment, this article contends that ‘cultural sexism’ provides a vocabulary through which to make sense of this structural disadvantaging. It is argued here that an understanding of the ‘ordinariness’ of cultural sexism means we can both ‘raise consciousness’, and, explore emancipatory opportunities where cultural resistance and change might be possible.     

Epistemic Credibility and Women in Philosophy

Abstract

Women in philosophy are disproportionately under-represented at elite institutions, and publishing patterns can be analysed to show that the ‘top’ journals publish articles by women at rates significantly lower than even the levels of women who have made it into tenure at these elite universities. In such journals, the type of epistemology that Lorraine Code describes as ‘immune to feminist critique’ is dominant, assuming that neutrality is the benchmark for knowledge, and that knowers float free of the encumbrances of situation. It is right to worry, as Code does, that feminist and critical race theory hold an increasingly fragile place in disciplinary philosophy and that disciplinary philosophy itself is thereby the loser. The question of how to reinvigorate radical projects of contestation is both urgent and vexing. To align this issue with the under-representation of women in philosophy poses its own problems, as this article explores: for women need not be feminist philosophers, and feminist philosophy can be a project of assimilation into the mainstream as much as it can be a project of radical transformation of disciplinary norms. There may be something to learn, however, both about equity in the academy and the fate of critique by considering the relation between prevailing institutional conditions, disciplinary trajectories and the gendering of prestige in the academic sector.     

The Loneliness of the Feminist Historian

Abstract

Feminist historians in Australia have achieved the critical mass that means that they no longer need to be the sole woman's voice pleading to get women into the history corridors and inside the books. By looking back at recent history reflexively, this article celebrates the achievement of feminist historians over the past four decades in making profound impacts on mainstream historical writing and understanding. Engaging in particular with the work of feminist historians Joan Scott and Joy Damousi, ‘The Loneliness of the Feminist Historian’ considers whether feminist history has a future. It also reflects upon the author's memories of the feminist history movement from the 1970s and 1980s—its aims, its achievements and its significant successes, especially compared with other social science disciplines. It explains how certain ‘great (female) historians’ made courageous efforts to internationalise and pluralise feminist history. It also probes the meaning and relevance of ‘professional masculinities’, pointing out that feminist historians were supported by key male historians, who backed them in gaining career and publishing opportunities. Additionally, the challenges of Indigenous scholars led to a sharpening of critical approaches to colonialism. This article argues, however, that feminist historians cannot afford to cling to the excitement of the early conferences of the 1970s and 1980s, for if they expect their practice to thrive, they must constantly critique it, using the most innovative and best tools of our era, including the empirical, the reflexive, the whimsical and the theoretical.     

‘I get together with my friends and try to change it’. Young feminist students resist ‘laddism’, ‘rape culture’ and ‘everyday sexism’

Abstract

Contemporary alarm about ‘laddism’ reveals what feminist research and activism has long-recognised; universities, like other social institutions, can be dangerous places for women. Research in the US and, more recently, the UK reveals alarming rates of violence, against women, the cultural and institutional norms which support violence and gaps in institutional responses. In the midst of this contemporary alarm about the university as a hotbed of laddism, there is a risk that the university – a site of potential empowerment and liberation for women (and men) – becomes re-positioned as a danger zone. The limited focus on danger and safety belies the potential of universities to enhance human freedoms through intellectual endeavour. We argue this progressive potential should remain centre-stage, as should university-based resistance to everyday sexism and laddism. This paper analyses accounts of young women feminists (n = 33) in UK and US universities. It explores their use of feminism and features of the university environment to resist and challenge oppressive cultures and practices. It argues that, despite encroaching neoliberalism and enduring sexism, universities continue to provide environments for engagements with feminism, enabling young women students to use feminism to resist and challenge sexism and to envision their feminist futures.     

Women have servants and men never eat: issues in reading gender,using the case study of mass-observation's 1937 day-diaries

Abstract

The category ‘gender’ has become axiomatic to feminist analysis: analysing the dynamics and outcomes of gender has come to be seen as constituting ‘what academic feminists do’. Within feminist analysis, gender is positioned as ana prioricharacteristic of social life; and gender is also analytically privileged as the most salient characteristic of people and social situations. Both assumptions are challenged. This article argues instead that gender is not a discovery, something innately ‘there’ in social life, but is rather to be understood as an invention, an imposed analytic category of great utility for academic feminism, but also one which creates as many analytic troubles as it solves. The article problematises thea prioriand privileged status of gender within feminist analysis by discussing various interpretational issues involved in analysing a set of day-diaries written by women and men for Mass-Observation in 1937, in particular focusing on reading and writing as interpretational acts which are often treated as analytically transparent. Here, however, this epistemological bracketing is suspended, and instead both are scrutinised in analytical detail. Although the argument is discussed in relation to these specific historical materials, it is argued that the same epistemological issues arise in relation to the analysis of all kinds of research materials, whether historical or present-day, for reading and writing are the crucial elements of interpretation, and interpretation is itself central to feminist as to all other analysis.     

Hard Heads and Soft Hearts

Abstract

Various Australian politicians have argued for the need to combine ‘hard heads and soft hearts’ in politics. Unfortunately, this article argues that that recognition is not yet fully accepted in Australian political science. While there has been a significant progress, both in terms of the number of senior women in the discipline and the gender content of Australian political science, problems still remain. Unfortunately, some of the issues are still those identified by Carole Pateman in her famous 1981 address as President of the Australian Political Studies Association when she noted both the underrepresentation of women in political science and that there was a tendency to define ‘the political’ in narrow ways that excluded the study of women and issues that were of concern to them. This article will explore why political science has been less open to incorporating feminist insights than some other related disciplines. It will analyse a number of issues regarding the gendering of Australian political science. These include narrow definitions of the ‘political’; a continuing implicit (gendered) prioritising of various fields and approaches as ‘hard’ political science and the denigration of other fields as ‘soft’; and the impact of neo-liberalism and the importance of the ‘political’ as a site for constructions of gender identity. It argues that the continuing resistance to ‘reinventing’ political science to take account of gender is particularly concerning given the potential impact on definitions of research ‘excellence’. The article also identifies some areas where more research needs to be done.     

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