1 Ecofeminist Theologies & Spiritualities Rels-V265, 001

Total Page:16

File Type:pdf, Size:1020Kb

1 Ecofeminist Theologies & Spiritualities Rels-V265, 001 1 ECOFEMINIST THEOLOGIES & SPIRITUALITIES RELS-V265, 001 & 002, Bobet 101 Dr. Anne Daniell [email protected] Office: Bobet 440 For other appt. times, Office hours: Thurs. 10 AM - Noon please e-mail professor. Course Overview This course introduces the ecofeminist and ecowomanist movements of the late twentieth century to the present day, looking specifically at how they have influenced constructive theology. The course examines ecofeminism’s claim patriarchal institutions and “other worldly” concepts of the divine mutually reinforce one another, maintaining a hierarchical worldview that subjugates both women and nature. After analyzing works at the intersection of ecofeminism and theological studies, the course proceeds with perspectives from diverse social locations, including various geographical and religious contexts. The course concludes with an introduction to non-binary gender theory and the challenges it poses to ecofeminism. Assigned reading, websites & videos will all be posted on Bb Course Material & Bb Streaming Video. Types of Assignments & Grading, based on a 100-point grading scale: 5% Attendance (see below) 5% Participation (see below) 10% Presentation or Discussion Leader (see below) 10% Writing Assignments (averaged) 10% Test 1 15% Test 2 20% Test 3 25% Test 4/Final Exam (cumulative) A = 95 – 100 pts. A- = 90 – 94 pts. B+ = 88 – 89 pts. B = 83 – 87 pts. B- = 80 – 82 pts. C+ = 78 – 79 pts. C = 73 – 77 pts. C- = 70 – 72 pts. D+ = 68 – 69 pts. D = 60 – 67 pts. F = 0 – 59 pts. Attendance: Attendance is expected and accounts for 5% of the final grade. Students absent more than four (4) times during the semester will lose the entirety of their attendance points. Students absent 20% or more (8+) of class periods cannot get higher than B range as a final grade; students absent 30% or more (12+) of class periods cannot get higher than C range as a final grade; students absent 40% (17+) or more of class periods cannot get higher than D range as a final grade. If a student misses more than half of the class periods they will fail. Participation: Active listening and bringing relevant readings (or notes from those readings) to class count towards the participation grade. Note that it is very distracting when students are having conversations with one another, or are doing things other than participating in class. Also note that professor can tell when students are engaged in social media. A student’s participation grade will be lowered if the professor notices they are making a habit of engaging in non-class related electronic media, using head-phones, or frequently having conversations with others during class. If there is a medical reason you need to use headphones during class time, please submit a letter from your doctor or the OAE (Office of Accessible Education). Responsive writings: Occasional response papers (to videos, readings or scriptures) will be averaged to comprise the Writing Assignment grade (10% of final grade). There will be between 1 - 4 response-writings during the semester, and at the end or the semester these will be averaged. E.g., if there ends up being only one writing assignment, then it will be worth the entire 10 points. Thus it is important to take each writing assignment seriously, since you do not know for sure how many others will be assigned. 2 Laptops/electronic devices: Students who take hand-written notes during class are typically more successful on tests and in class discussions. Note that professor can tell when students are engaged in social media, etc., and a student’s participation grade will be lowered if the professor notices this. It is not the professor’s responsibility to call students out on this. Thus, if you are concerned that taking notes on a computer is being mistaken for social media use, please talk to professor in person; arrangements will be made for you to email notes to professor or something to that effect. How students will be informed of grades, participation & course progress: Attendance, participation, and grades are recorded in professor’s grade-book. Students may consult with professor at pre- arranged times (email to arrange) to discuss how they are doing. Exams and assignments will be returned (or commented upon on Bb) approximately 2 weeks after being turned in. Midterm grades & final grades will be posted on LORA. Note: Reading assignments should be done before date on which they are assigned. At times we will look carefully at sections of assigned readings. Thus, it is good practice to bring relevant readings and notes with you to class. Sequence ofd Topics and Assignments: Approximate Dates* *We are likely to get behind schedule from time to time. Students should check Bb Announcements at least once a week to stay up to date with schedule changes. Mon. Introduction; Syllabus Jan. 7 Wed. Feminism & Ecology: What are they & why are they connected? Jan. 9 In-class: Griffin, Susan, “Women and Nature” and Walker, Alice, “Color Purple” excerpts” Bb: King, Ynestra, “The Ecology of Feminism & the Feminism of Ecology” Fri. Ortner’s theory: Patriarchy, Nature & Women’s “intermediacy” Jan. 11 Bb: Ortner, Sherry, “Is Female to Male as Nature is to Culture?” Mon. finish Ortner’s theory: Patriarchy, Nature & Women’s “intermediacy” Jan. 14 Bb: Ortner, Sherry, “Is Female to Male as Nature is to Culture?” Wed. Feminism: history & theories (part 1) Jan. 16 Bb: Warren, Karen, “Feminism & Ecology: Making Connections” Fri. Feminism: history & theories (part 2) Jan. 18 Bb: Warren, Karen, “Feminism & Ecology: Making Connections” (finish) Bb: Walker, Alice, “Womanism” (excerpt) Mon. MLK Day: No class Jan. 21 Wed. Review for 1st Test on ecofeminist theory, Ortner’s theory, types of feminism & womanism Jan. 23 Feminism & Theology Bb: Morton, Nelle, “Preaching the Word” (in-class discussion) Fri. Test 1 (in class) Jan. 25 Mon. Feminism & Theology Jan. 28 Bb: Daly, Mary, “The Women’s Movement: An Exodus Community” 3 Wed. Feminism & Thealogy Jan. 30 Bb: Christ, Carol, “Why Women Need the Goddess” Fri. Feminism & Thealogy Feb. 1 Bb: Riane Eisler, “Neolithic Goddess Cultures” Mon. Womanism & Theology: What is womanist theology? Feb. 4 Bb: Delores Williams, “Womanist Theology” Wed. Feminist Hermeneutics: feminist hermeneutics of suspicion Feb. 6 In-class: What is “hermeneutics of suspicion” & “feminist hermeneutics of suspicion”? Fri. Feminist Hermeneutics: 1st example of a feminist hermeneutics of suspicion Feb. 8 Bible: Genesis 1; Bb: “Trible Article 1” Mon. Feminist Hermeneutics: 2nd example of a feminist hermeneutics of suspicion Feb. 11 Bb: Genesis 2; Bb: “Trible Article 1” & “Trible Article 2” Wed. Catch up: Trible’s hermeneutics of Gen. 1 & Gen. 2 Feb. 13 begin womanist & Latin American hermeneutics Fri. Latin Am. feminist hermeneutics: Hagar story Feb. 15 Bb: Elsa Tamez, “The Woman who Complicated History” Mon. Womanist Hermeneutics: Hagar story Feb. 18 Bb: Renita Weems, “A Maid, A Mistress and No Mercy” Wed. Womanist Hermeneutics: Women in the New Testament Feb. 20 Bb: Renita Weems, “Certain Women” Fri. Catch Up; Presentation on Plagiarism (possible) Feb. 22 Discuss what will be on Test 2. DUE Sunday Test 2 on-line: feminist and womanist biblical hermeneutics Feb. 24, 11:59 PM Open notes. This should take approx. two hours once you have begun test. Mon. Ecofeminist Constructive Theology: Source Feb. 25 Bb: Nicene Creed & El Shaddai Wed. Ecofeminist Constructive Theology: Source, Grace & Faith Feb. 27 Bb: Elizabeth Johnson, “Images: Mother, Wisdom, Spirit” Fri. Ecofeminist constructions in theology: Word/Wisdom (part 1) Mar. 1 Bb: Wisdom Texts March 4 - 8 Mardi Gras Break: No class Mon. Ecofeminist constructions in theology: Word/Wisdom (part 2) Mar. 11 Bb: Wisdom Texts; Gospel of John; Colossians hymn Wed. Ecofeminist constructions in theology: Christ & Jesus Mar. 13 Bb: Ivone Gebara (article TBA) 4 Fri. Spirit Mar. 15 Bb: Karen Baker-Fletcher, excerpts on Spirit Mon. Spirit Mar. 18 Bb: Chung, Hyun-Kyung, “Welcome the Spirit: Hear Her Cries” Wed. Spirit & Trinity Mar. 20 Bb: finish “Welcome the Spirit” & Bb: Elizabeth Johnson (on Trinity) Fri. Catch Up. Discuss what will be on Test 3. Mar. 22 Due 11:59 PM Test 3 on-line: Constructive Ecofeminist & Ecowomanist Theology Sun. Mar. 24 Open notes. This should take approx. two hours once you have begun test. Mon. Ecofeminism & Environmental Justice (part 1) Mar. 25 In-class: lecture, website & short videos Wed. Ecofeminism & Environmental Justice (part 2) Mar. 27 Bb: videos & website (TBA); Terry Tempest Williams, “Clan of one-breasted women” In-class: sections from Rachel’s Daughters, DVD-003287 Fri. Discussion Groups: Ecofeminism & Environmental Justice Mar. 29 Student-led small-group discussions on “Clan of one-breasted Women” (meet in library) DUE 10 PM Response Paper to Rachel’s Daughters, DVD-003287 Sun. Mar. 31 Finish watching DVD & respond to Bb Course Material: Assignments Mon. Discussion Groups: Ecofeminism & Environmental Justice April 1 Student-led small-group discussions on Rachel’s Daughters (meet in library) Wed. Ecofeminism & Hinduism (part 1) April 3 Bb: Aruna Gnadanason, “Indian Ecofeminism” (article) Fri. Ecofeminism & Hinduism (part 2) April 5 Bb: Vandana Shiva (article TBA) and in-class video clip Mon. Student presentations on Hindu/Indian ecofeminism April 8 (3 – 4 presentations) Wed. Ecofeminism & Indigenous Women April 10 Bb: Canas, Mercedes, “In Us Life Grows” (article) Bb: “Ecofeminist Appropriations of Indigenous Feminism” (web article) Fri. Student presentations: Indigenous women environmental
Recommended publications
  • Ecofeminism: an Overview Difficult for Women in Such Societies to Provide Food, Fuel, Or 14 Lois Ann Lorentzen, University of San Francisco & Water
    Ecofeminism: An Overview difficult for women in such societies to provide food, fuel, or 14 Lois Ann Lorentzen, University of San Francisco & water. Empirical data supports this claim. Heather Eaton, Saint Paul University A second claim is that women and nature are connected Ecofeminism is an activist and academic movement that sees conceptually and/or culturally/symbolically. These connections are critical connections between the domination of nature and the articulated in several ways. Many agree with Ruether that Western exploitation of women. The term ecofeminism, first used by French cultures present ideas about the world in a hierarchical and feminist Francoise d’Eaubonne1 in 1974, was hailed as the third dualistic manner that is lived out in the way the world is organized. wave of feminism. Ecofeminism, as Karen Warren notes,2 is an The claim is that dualist conceptual structures identify women with umbrella term for a wide variety of approaches. One may be a femininity, the body, Earth, sexuality, and flesh; and men with socialist ecofeminist, cultural ecofeminist, radical ecofeminist, masculinity, spirit, mind, and power. Dualisms such as ecowomanist, etc. Although the categorization of ecofeminism is a reason/emotion, mind/body, culture/nature, heaven/Earth, and contested point, what holds these disparate positions together is the man/woman converge. This implies that men have innate power claim that, as Karen Warren writes, “there are important over both women and nature. This dualistic structure was connections between the domination of women and the domination championed in the Greek world, perpetuated by Christianity, and of nature.”3 reinforced later during the scientific revolution.
    [Show full text]
  • Development of Womanist Theology: Some Chief Characteristics
    DEVELOPMENT OF WOMANIST THEOLOGY: SOME CHIEF CHARACTERISTICS RUFUS BURROW, }R. INTRODUCTION Womanist theology is the most creative development and has been the most sig- nificant contribution to black theology and black religious scholarship since its emer- gence in the mid- I 980s.' Proponents of this new way of thinking about and doing theology are primarily Afrikan-American women who have put black religion on trial' in a way heretofore unknown. Although influenced by both black theology and feminist theology, womanist theology is not a mere constellation of ideas from these camps. Instead, Womanists have focused first and foremost on their own experience and voice as they continue to clarify just what they mean to say and do as theologians whose reality is multidimensional. That is, they are women, Afrikan American, who believe they are frequently adversely affected by classism, colorism, and heterosexism. This essay focuses on three things. First, I discuss contributions of the folklorist, anthropologist, and novelist Zora Neale Hurston to womanist theology and ethics. Second, attention is given the reasons black women religious scholars were initially critical of their male counterparts, and why they now prefer womanist theology as the best way of describing their work. Third, I discuss six important characteristics of womanist theology and ethics. I conclude with a consideration of several limitations or concerns about the womanist theological project. The hope is that these will soon come to center stage in womanist theology and ethics. Indeed, in light of the seri- ousness of the genocidal tendency reflected in intracommunity violence and murder among large numbers of young Afrikan-American males, they must.
    [Show full text]
  • Womanism: the Fight for Social Equality
    University of Washington Tacoma UW Tacoma Digital Commons Gender & Sexuality Studies Student Work Collection School of Interdisciplinary Arts and Sciences Spring 6-2-2020 Womanism: The Fight for Social Equality Demetria Hawkins [email protected] Follow this and additional works at: https://digitalcommons.tacoma.uw.edu/gender_studies Recommended Citation Hawkins, Demetria, "Womanism: The Fight for Social Equality" (2020). Gender & Sexuality Studies Student Work Collection. 58. https://digitalcommons.tacoma.uw.edu/gender_studies/58 This Undergraduate Zine is brought to you for free and open access by the School of Interdisciplinary Arts and Sciences at UW Tacoma Digital Commons. It has been accepted for inclusion in Gender & Sexuality Studies Student Work Collection by an authorized administrator of UW Tacoma Digital Commons. Z I N E P R O J E C T WOMANISM: The Fight for Social Equality Presented by Demetria Hawkins -What is Womanism? -Womanism vs. Feminism -Gender/ Racial Discrimination in the Content Summary Work Place -Quality of Life: Men vs. Women DISCUSSION OVERVIEW -What does this all mean? MERRIAM- WEBSTER DEFINITION What is "A form of feminism focused especially on the conditions and concerns of black women." WOMANISM? THOUGHT CO. DEFINITION BY LINDA NAPIKOSKI "Identifies and critically analyzes sexism, black racism, and their intersection." ALICE WALKER DEFINITION "A [B]lack feminist or feminist of color," and "a woman who loves other women, sexually and/or non-sexually [...] committed to survival and wholeness of entire people, male and female." Alice Walker FOUNDER OF WOMANISM WHO IS SHE? Alice Walker is a known social activist, poet, novelist and known famously as the woman who coined the phrase Womanism.
    [Show full text]
  • Mainstream Feminism
    Feminist movements and ideologies This collection of feminist buttons from a women's museum shows some messages from feminist movements. A variety of movements of feminist ideology have developed over the years. They vary in goals, strategies, and affiliations. They often overlap, and some feminists identify themselves with several branches of feminist thought. Groupings Judith Lorber distinguishes between three broad kinds of feminist discourses: gender reform feminisms, gender resistant feminisms, and gender revolution feminisms. In her typology, gender reform feminisms are rooted in the political philosophy of liberalism with its emphasis on individual rights. Gender resistant feminisms focus on specific behaviors and group dynamics through which women are kept in a subordinate position, even in subcultures which claim to support gender equality. Gender revolution feminisms seek to disrupt the social order through deconstructing its concepts and categories and analyzing the cultural reproduction of inequalities.[1] Movements and ideologies Mainstream feminism … "Mainstream feminism" as a general term identifies feminist ideologies and movements which do not fall into either the socialist or radical feminist camps. The mainstream feminist movement traditionally focused on political and legal reform, and has its roots in first- wave feminism and in the historical liberal feminism of the 19th and early- 20th centuries. In 2017, Angela Davis referred to mainstream feminism as "bourgeois feminism".[2] The term is today often used by essayists[3] and cultural analysts[4] in reference to a movement made palatable to a general audience by celebrity supporters like Taylor Swift.[5] Mainstream feminism is often derisively referred to as "white feminism,"[6] a term implying that mainstream feminists don't fight for intersectionality with race, class, and sexuality.
    [Show full text]
  • Is Womanism Feminism?” by Angela Bowen
    Journal of International Women's Studies Volume 22 Issue 8 The Practice and Legacy of a Black Lesbian Feminist: Selections from the Archive Article 41 of Dr. Angela Bowen (1936-2018) August 2021 2002 conference talk “Calling the Question; Is Womanism Feminism?” by Angela Bowen Angela Bowen Follow this and additional works at: https://vc.bridgew.edu/jiws Part of the Women's Studies Commons Recommended Citation Bowen, Angela (2021). 2002 conference talk “Calling the Question; Is Womanism Feminism?” by Angela Bowen. Journal of International Women's Studies, 22(8), 118-130. Available at: https://vc.bridgew.edu/jiws/vol22/iss8/41 This item is available as part of Virtual Commons, the open-access institutional repository of Bridgewater State University, Bridgewater, Massachusetts. CALLING THE QUESTION: IS WOMANISM FEMINISM? Panel presentation and workshop; double session NWSA conference. June 15, 2002. Las Vegas, Nevada BOARDROOM C EXPLAIN WHY ELIZABETH HADLEY IS NOT THERE, THEN START WITH INTRO AND A 2-MINUTE REVIEW OF LAST YEAR’S “IS WOMANISM FEMINISM?” I. Where black women were once in the vanguard of a political movement for radical change (Combahee Statement, for instance), addressing race, class, gender, and sexual orientation in a simultaneity of oppression and of consciousness of that oppression, challenging and pushing the edges, we can no longer claim that edge if our feminist politics becomes a matter of identity only. The women of the Combahee River Collective was a group of black lesbian feminists of the 1970s, who used their ethnicity to construct a carefully considered analysis of the simultaneity of oppression, a new concept then but one of the earliest theories that fledgling women’s studies students grasp and reiterate easily.
    [Show full text]
  • Anarcha-Feminism.Pdf
    mL?1 P 000 a 9 Hc k~ Q 0 \u .s - (Dm act @ 0" r. rr] 0 r 1'3 0 :' c3 cr c+e*10 $ 9 TABLE OF CONTENTS Introduction.... 1 Anarcha-Feminism: what it is and why it's important.... 4 Anarchism. Feminism. and the Affinity Group.... 10 Anarcha-Feminist Practices and Organizing .... 16 Global Women's Movements Through an anarchist Lens ..22 A Brief History of Anarchist Feminism.... 23 Voltairine de Cleyre - An Overview .... 26 Emma Goldman and the benefits of fulfillment.... 29 Anarcha-Feminist Resources.... 33 Conclusion .... 38 INTRODUCTION This zine was compiled at the completion of a quarters worth of course work by three students looking to further their understanding of anarchism, feminism, and social justice. It is meant to disseminate what we have deemed important information throughout our studies. This information may be used as a tool for all people, women in particular, who wish to dismantle the oppressions they face externally, and within their own lives. We are two men and one woman attempting to grasp at how we can deconstruct the patriarchal foundations upon which we perceive an unjust society has been built. We hope that at least some component of this work will be found useful to a variety of readers. This Zine is meant to be an introduction into anarcha-feminism, its origins, applications, and potentials. Buen provecho! We acknowledge that anarcha-feminism has historically been a western theory; thus, unfortunately, much of this ziners content reflects this limitation. However, we have included some information and analysis on worldwide anarcha-feminists as well as global women's struggles which don't necessarily identify as anarchist.
    [Show full text]
  • Black Feminism Reimagined After Intersectionality Jennifer C. Nash
    black feminism reimagined after intersectionality jennifer c. nash next wave New Directions in Women’s Studies A series edited by Inderpal Grewal, Caren Kaplan, and Robyn Wiegman jennifer c. nash black feminism reimagined after intersectionality Duke University Press Durham and London 2019 © 2019 Duke University Press All rights reserved Printed in the United States of America on acid- free paper ∞ Designed by Courtney Leigh Baker and typeset in Whitman and Futura by Graphic Composition, Inc., Bogart, Georgia Library of Congress Cataloging- in- Publication Data Names: Nash, Jennifer C., [date] author. Title: Black feminism reimagined : after intersectionality / Jennifer C. Nash. Description: Durham : Duke University Press, 2019. | Series: Next wave | Includes bibliographical references and index. Identifiers: lccn 2018026166 (print) lccn 2018034093 (ebook) isbn 9781478002253 (ebook) isbn 9781478000433 (hardcover : alk. paper) isbn 9781478000594 (pbk. : alk. paper) Subjects: lcsh: Womanism—United States. | Feminism— United States. | Intersectionality (Sociology) | Feminist theory. | Women’s studies—United States. | Universities and colleges— United States—Sociological aspects. Classification: lcc hq1197 (ebook) | lcc hq1197 .n37 2019 (print) | ddc 305.420973—dc23 lc record available at https://lccn.loc.gov/2018026166 cover art: Toyin Ojih Odutola, The Uncertainty Principle, 2014. © Toyin Ojih Odutola. Courtesy of the artist and Jack Shainman Gallery, New York. contents Acknowledgments vii introduction. feeling black feminism 1 1. a love letter from a critic, or notes on the intersectionality wars 33 2. the politics of reading 59 3. surrender 81 4. love in the time of death 111 coda. some of us are tired 133 Notes 139 Bibliography 157 Index 165 acknowledgments Over the course of writing this book, I moved to a new city, started a new job, and welcomed a new life into the world.
    [Show full text]
  • Ethical Trans-Feminism: Berlin's Transgender Individuals' Narratives As Contributions to Ethics of Vegetarian Eco- Feminism
    ETHICAL TRANS-FEMINISM: BERLIN’S TRANSGENDER INDIVIDUALS’ NARRATIVES AS CONTRIBUTIONS TO ETHICS OF VEGETARIAN ECO- FEMINISMS By Anja Koletnik Submitted to Central European University Department of Gender Studies In partial fulfilment of the requirements for the degree of Master of Arts in Gender Studies Supervisor: Assistant Professor Eszter Timár CEU eTD Collection Second Reader: Professor Allaine Cerwonka Budapest, Hungary 2014 Abstract This thesis will explore multi-directional ethical and political implications of meat non- consumption and cisgender non-conformity. My argument will present how applying transgender as an analytical category to vegetarian eco-feminisms, can be contributive in expanding ethical and political solidarity within feminist projects, which apply gender identity politics to their conceptualizations and argumentations. I will outline the potential to transcend usages of gender identity politics upon a cisnormative canon of vegetarian eco-feminisms lead by Carol J. Adams’ The Sexual Politics of Meat (1990). Adams’s canon of vegetarian eco-feminisms appropriates diet as a central resource of their political projects, which contest speciesism and cis-sexism. Like Adams’ canon, my analysis will consider diet as always having political connotations and implications, both for individuals and their embodiments, within broader socio-political realms. Alongside diet, transgender as an analytical category will be employed within analysis, due to its potential of exposing how genders as social categories and constructs are re-formed. My analysis will be based on narrative interviews, which will explore the multi-directional ethical and political implications of meat non-consumption and cisgender non-conformity among members of Berlin’s transgender / cisgender non-conforming and meat non-consuming subcultures.
    [Show full text]
  • Healers of Our Time: Women, Faith, and Justice a Mapping Report
    HEALERS OF OUR TIME: WOMEN, FAITH, AND JUSTICE A MAPPING REPORT Conducted by The Institute for Women’s Policy Research Supplemented by Women in Theology and Ministry Candler School of Theology, Emory University October 2008 The Sister Fund Copyright 2008 tsf-cover-spine-spread.indd 2 11/18/08 8:54:22 AM The Sister Fund ACKNOWLEDGEMENTS Many individuals contributed to the produc- Professor and Director of Women in Theology tion of this study. At The Sister Fund, Dr. Helen and Ministry, and Hellena Moon, doctoral student LaKelly Hunt, President, and Kanyere Eaton, in the Graduate Division of Religion, the research Executive Director, conceived of the project and team extended the original pool of women’s planned its original content and design. Lilyane organizations and expanded the academic Glamben, former Deputy Director, served as research review. They also revised and edited the project director. Julia A. Cato, Program Officer, original report. Team members included Michelle and Linda Kay Klein, Director of Research and Hall, Ayanna Abi-Kyles, Josey Bridges, and Anne Communications, were invaluable members of Hardison-Moody. the project team. Lake Research Partners and Auburn Media The original study was conducted by the provided helpful review of the content and the Institute for Women’s Policy Research (IWPR). project as a whole. Elizabeth Perrachione served Dr. Amy Caiazza, former Director of Democracy as editor, with assistance from Leslie Srajek. The and Society Programs, served as primary Sister Fund hosted two separate sessions, May researcher and author. Anna Danziger, Mariam 10, 2007, and February 27, 2008, at which a K.
    [Show full text]
  • Thomas Erben Gallery Ecofeminism(S)
    Thomas Erben Gallery ecofeminism(s) curated by Monika Fabijanska June 19 - July 24, 2020 Press Day: Thursday, June 18, 2020, 12-6pm Reopens: September 8-26, 2020 526 West 26th Street, Suite 412-413 New York, NY 10001 Gallery Hours: Tue - Sat, 10-6pm Summer Hours: Mon – Fri , 11-6pm (June 29-July 24) NEW INFORMATION (updated August 28, 2020) ecofemisnism(s) online: PRESS RELEASE PRESS KIT: WORK DESCRIPTIONS & IMAGES LIST OF ARTISTS LIST OF ARTWORKS IMAGES ESSAY EXHIBITION PRESS UPCOMING PROGRAMS: Thursday, September 10, 6:30 PM EST Christies’s webinar: Spotlight on ecofeminism(s) REGISTER This complimentary webinar explores the critically acclaimed group exhibition ecofeminism(s) at Thomas Erben Gallery. Exhibition curator Monika Fabijanska and gallerist Thomas Erben will join Christie’s Education’s Julie Reiss for a discussion about the show’s timeliness and the increasing centrality in the art world of art grounded in ecological and other human rights concerns. Wednesday, September 16, 6:30 PM EST Zoom conversation with Raquel Cecilia Mendieta, niece and goddaughter of Ana Mendieta and Mira Friedlaender, daughter of Bilge Friedlaender, moderated by Monika Fabijanska. LINK TO ZOOM Meeting ID: 969 1319 1806 Password: 411157 RECORDED PROGRAMS GALLERY WALKTHROUGH WITH THE CURATOR ZOOM CONVERSATIONS moderated by curator Monika Fabijanska: Wednesday, July 8, 6:30 PM EST Lynn Hershman Leeson Mary Mattingly Hanae Utamura Julie Reiss, Ph.D., Christie’s Education CLICK TO WATCH THE RECORDING Wednesday, July 15, 6:30 PM EST Aviva Rahmani Sonya Kelliher-Combs
    [Show full text]
  • Three Waves of Feminism
    01-Krolokke-4666.qxd 6/10/2005 2:21 PM Page 1 1 Three Waves of Feminism From Suffragettes to Grrls e now ask our readers to join us in an exploration of the history of W feminism or, rather, feminisms: How have they evolved in time and space? How have they framed feminist communication scholarship in terms of what we see as a significant interplay between theory and politics? And how have they raised questions of gender, power, and communication? We shall focus our journey on the modern feminist waves from the 19th to the 21st century and underscore continuities as well as disruptions. Our starting point is what most feminist scholars consider the “first wave.” First-wave feminism arose in the context of industrial society and liberal politics but is connected to both the liberal women’s rights movement and early socialist feminism in the late 19th and early 20th century in the United States and Europe. Concerned with access and equal opportunities for women, the first wave continued to influence feminism in both Western and Eastern societies throughout the 20th century. We then move on to the sec- ond wave of feminism, which emerged in the 1960s to 1970s in postwar Western welfare societies, when other “oppressed” groups such as Blacks and homosexuals were being defined and the New Left was on the rise. Second-wave feminism is closely linked to the radical voices of women’s empowerment and differential rights and, during the 1980s to 1990s, also to a crucial differentiation of second-wave feminism itself, initiated by women of color and third-world women.
    [Show full text]
  • Emily Castle Sarah Ahmed, Living a Feminist Life (Duke
    Review Emily Castle Sarah Ahmed, Living a Feminist Life (Duke University Press, 2017) in early high school, I often wrote a dictionary definition of feminism on the back of my hand with the aim of convincing my friends that, if they believed women should be equal to men, then they too were feminists. Yet Living a Feminist Life, Sara Ahmed’s most recent book, makes clear that feminism cannot limit itself to a vision of equality defined by a world that remains decidedly non-feminist. That is because, for Ahmed, feminism is no less ambitious a project than the building of new worlds—an affir- mative life project that grounds itself in the “active and ongoing commitment to live one’s life in a feminist way” (25). Building on two decades of work in the fields of feminist, queer, and critical race theory, Living a Feminist Life foregrounds Ahmed’s personal experiences “as a brown woman, lesbian, [and] daughter” (23) to show that feminist theory is generated through the embodied effort to challenge everyday forms of sexism and racism. Importantly, her assertions on this point do not lead her to jettison academic frameworks; instead, Ahmed consistently strives to undermine any kind of dichotomy in which criticality and activism are opposed. Far from an academic tool that may be Philament Volume 23 • 2017 New Waves: Twenty-First-Century Feminisms 117 deployed and put aside as and when convenient, feminist theory, Ahmed insists, does “more the closer it gets to the skin” (20). Drawing from legacies of feminist-of-colour scholarship, with particular tributes to the work of black feminists Audre Lorde and bell hooks, Ahmed intertwines memories, anecdotes, and individual accounts of feminist struggle with astute yet accessi- ble scholarly insights, opening up new possibilities for feminist theory as precisely “what we do when we live our lives in a feminist way” (22).
    [Show full text]