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Methodological Feminism and the History of Feminism

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Methodological Feminism and the History of Feminism panel: metodologisk feminism? genushistoriske ettertanker og framtidsvyer Ulla Manns, Dept. of Gender Studies, Södertörn University, Sweden – [email protected] methodological feminism and the history of feminism Indications of methodological shortcomings are ofen provocative. It is easy to feel uncomfortable, embarrassed or even to be inclined to dismiss such criticisms without further refection. Nevertheless, and needless to say, questions concerning ways of producing knowledge, as well as con- sidering the conditions under which knowledge is produced, are and, in- deed, will continue to be crucial for any kind of scientifc enterprise. Tis of course goes for gender research too. For me, methodological refection, as well as intellectual and afective self-refection, is closely related to space, that is, to the very academic and feminist space gender research itself con- stitutes and is situated in. As a historian investigating feminist space in the past – specifcally the intellectual and political spaces within feminism as a social movement – the invitation to consider the existence of methodologi- cal feminism in Gender History is a challenging and equally tempting one, immediately giving rise to questions about the relation between method, epistemological situatedness and embodied academic space. We know that space afects us in diferent ways: it is felt, experienced, and reacted to, we orient ourselves within it, but it is not always visible or acknowledged.1 Te rising interest in questions concerning theory and method, shown at this conference not the least, has been welcomed by many. During recent 1. Sara Ahmed (2007): “A phenomenology of whiteness”, Feminist Teory vol. 8, no. 2. Sara Ahmed (2006): Queer Phenomenology: Orientations, Objects, Others (Dur- ham, N.C.: Duke University Press). 51 ulla manns years scholars have worried about the absence of such discussions among Nordic gender historians, noting their lack of participation in wider femi- nist scholarly debates.2 Tis session – along with the one about the theme issue of Scandia 2012:2 – show a revitalized interest for these kinds of ques- tions. It also suggests that it is now possible to tackle these questions, afer some years of being stuck in an unsatisfactory situation in which they were not adequately handled. According to me the scholarly climate in gender history has been such that it has been difcult to promote critical debates about conceptualizations of gender and power. Anxieties about provoking animosity in others, as well as the worry that one may be accused of show- ing disregard to the pioneering women’s historians of the 1970s and 1980s, seem to have played a great part in this respect.3 Two questions will be addressed in this contribution: frst, what might methodological feminism be and, second, is methodological feminism pre- sent in research about the women’s movement and the history of feminism? Before the questions are addressed directly, I would like to underline that my thoughts are limited to personal refections about method, feminism and historical consciousness in the context of my own feld of research, namely studies about feminism as a social movement. My perspective is empirically mainly situated within a Swedish research context. Teoretically I remain close to scholars such as Maria Grever, Clare Hemmings and Joan Scott who all emphasize the importance of a critical engagement when study- ing feminism. Gender history is a vast feld of research and, even if general questions are important to pose, our answers are probably better refected upon if they are more limited in scope; which is to say, in order to avoid new generalizations that run the risk of reducing or overlooking what actu- 2. Inger Elisabeth Haavet (2009): “Nyskapning og fellesskap: kjønnshistoriens historie sett gjennom de nordiske kvinnehistorikermøtene”, Tidsskrif for kjnnsforsk­ ning, no. 1–2. Monika Edgren (2010): “Genushistoria och den tvärvetenskapliga ge- nusforskningen”, Scandia no. 1. Helena Bergman (2012): “Vi har tiden på vår sida! Genushistoria och den tvärvetenskapliga genusforskningen”, Scandia supplement, no. 2. Ulla Manns (2012): “Historiska rum”, Scandia supplement, no. 2. Sara Edenheim (2012): “Att komma till Scott: teorins roll inom svensk genushistoria”, Scandia supple- ment, no 2. 3. Ulla Manns (2009): “En ros är en ros är en ros: konstruktionen av nordisk kvinno- och genusforskning”, Lychnos: Årsbok för idé­ och lärdomshistoria. Manns (2012). 52 methodological feminism and the history of feminism ally goes on in diferent research contexts, the manner of our intervention should be more local and particular. Methodological feminism. What might it be and does it exist in his- torical research about feminism and women’s movements? Te title of this session implies that methodological feminism does exist and since meth- odological nationalism is “a bad thing” methodological feminism ought to be just as bad. Does this challenging question imply that gender history is stuck in or even dominated by an implicit or unconscious focus on gender as a monolithic and satisfying category for historical analysis, and thereby hinder us to analyze what we have set out to investigate? Indeed, is this a description that really suits gender history in the Nordic context? For now I shall use the concept of methodological feminism to roughly mean an inability to refect upon, and draw theoretical and methodologi- cal consequences of, a starting point in the category of “women” or “gen- der”, in its non-intersectional form. In short, and from my point of view, methodological feminism is “a bad thing” just as unawareness of national frameworks is regarded as an impediment for sophisticated and complex analysis of diferent kinds. Te question whether methodological feminism exists in gender history, and if so then to what extent, is of course tricky to address. My answer to this second question is two-fold and somewhat contradictory; it will be both afrmative and negative. Let me start with the short answer of the two. No, methodological feminism does not really exist within women’s movement studies in a way that methodological na- tionalism is said to exist in other kinds of historical research. In large parts of gender history, there is a high level of self-refection; critical stances are taken and explicated in texts. One ofen fnds properly elaborated and well thought through considerations concerning the situated nature of know- ledge, about knowledge producers and the academy as an institutionalized site for knowledge production, bound up in particular cultural, economical and political settings. Moreover, the dilemmas and paradoxes that all this generates in feminist scholarship are ofen discussed. So no, methodologi- cal feminism does not exist as a parallel phenomenon to methodological nationalism, at least not to an equal extent. Most of us are too trained and situated in critical feminist contexts to maintain the belief that gender is a sufcient category for explaining all kinds of complex cultural, political and social phenomena historically – here again I am taking gender in its 53 ulla manns non-intersectional understanding. If an un-refected or taken-for-granted conceptualization of gender – which in fact helps maintain narrow, com- partmentalized and naturalized conceptions of meanings of sexual difer- ence, femininity, masculinity and sexuality – would defne methodological feminism, I defnitely say no: gender history is in large part not caught up in what can be called methodological feminism. Now to the second part of the answer – the afrmative one. When it comes to the history of feminism and of women’s movements, I contend that we ofen relax our level of refection, awareness and critical thinking. With some exceptions we – and, yes, I include my own studies here – tend to adopt and follow the very same story told by those we in fact set out to ana- lyze. When studying feminism in the past we ofen use source material that in fact has a narrative structure or is a mediated representation of a collec- tive. Te source material can be private letters found in archives, obituaries in magazines or published memories. Te data can also be source material on a more collective, organizational level – such as minutes, annual reports, jubilee publications from organizations, historical monographs etc. In this kind of source material, dissension and disagreements within the move- ment are seldom discussed or are barely visible. We meet a story already structured on the basis of selections and decisions made for some reasons and by some of the actors in the collective we study. When taking part of these “stories” scholars need to pay careful attention to what is manifest and emphasized, and what remains latent or even hidden. Te gaps, the ab- sences behind explicit utterances, pictures, symbols, explications etc.; such things have to be carefully considered along with how temporality works in the narratives.4 As historians we are well trained in handling this kind of source ma- terial, to contextualize, to read “against the grain”, and we are good at it. But nevertheless, when it comes to feminism in general and to individual feminists in particular, we seem to let slip our critical capacity to interpret, a method we successfully apply in other readings. Why is that? Why do we 4. Ulla Manns (2011): “Historico-political Strategies in Scandinavian Feminist Movements”, in J. Mittag & B. Unfried (eds.), Arbeiter­ und soziale Bewegungen in der öfentliche Erinnerung: Eine globale Perspektive/Te Memory of Labour and Social Movements: A Global Perspective (Berlin: Akademische Verlagsanstalt), and paper in session 5b, this report. 54 methodological feminism and the history of feminism ofen end up with a history of feminism that to a large extent follows, and therefore remains in line with, the collective memory the movement itself has lef behind? Tis is of course a kind of memory production that takes part in larger processes of shaping and maintaining social coherence, a sense of collective identity within feminism.
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