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This paper aims to understand the "accented" documentary practice of Mizgin Müjde Arslan, a contemporary Kurdish female filmmaker who was born in Turkey but lives in diaspora. I will discuss her filmmaking through the features of accented cinema, developed by Hamid Naficy and furthered by Asuman Suner. These features are multi-perspectivity, liminality, being the subject and the storyteller simultaneously, deconstructing the borders, replacing the history with a new memory, and cyclicity. As Naficy's model lacks the gender dimension in its imagery of nation, identity and belonging, I will discuss his model from a broader perspective by adapting Suner's approach, adding the gender dimension into my discussions. For this purpose, I will use the principles of "accented feminism", a term I develop within the paper and draw the concept of "accented feminist cinema" from. [ABSTRACT FROM AUTHOR]

This paper focuses on the inventive everyday digital practices that Cubans have put into place to surf the waves of digital scarcity. The paper itself is an experiment in what Donna Haraway calls SF stories (Science Fiction, Speculative Fabulation or Speculative Feminism). We will engage in a process of speculative narrative exploring stories about digital practices in Cuba by connecting them to the animal world. Through the use of metaphors belonging to the world of aquatic creatures emerging in our collaborators' stories, we will address everyday digital practices as symbiotic assemblages. We argue that the speculative mixture of fabulation and aquatic metaphors can function as an antidote to simple dualistic reductions, perhaps offering a critical understanding of the meaning of digital technologies outside Western deterministic and dualistic categories. Part of a larger project on digital culture in Cuba, this paper aims to present a speculative work of fabulation where the animal world meets technology, creative writing and situated stories. [ABSTRACT FROM AUTHOR]

This paper reflects upon "Justice Now Coalition" (JNC), an anti-racist research practice partnership (RPP). The Coalition drew from the Black Emancipatory Action Research (BEAR) Framework as well as Black feminist, Afro-futurist, and critical race epistemologies to answer two research questions: 1) How can an urban education RPP that includes academic, community, and youth partners engage in a collaborative inquiry process that helps to dismantle the STPP/Nexus; and 2) How does engagement in the collaborative inquiry process influence research projects, group dynamics, and community members? We present a self-reflective, ethnographic case study of an anti-racist RPP that we led. We find that the collaborative inquiry teams' primary way to dismantle the STPP/Nexus is to center Black children. They approached their work not from a policy change perspective, but in the co-creation of a space where Black youth speak, are heard, and take the agency to reimagine and reconstruct their school environment. Data also show the leadership of Black women who collaborated with partners with the intentionality of demonstrating love and critical care for Black communities. This work extends the vision of RPPs to be explicitly anti-racist and decolonizing by engaging in an Afro-futurist space in the present. [ABSTRACT FROM AUTHOR]

For Corsi and Zacchia, the undergraduate curriculum is a natural starting point for introducing heterodox approaches to economic thought, such as feminist economics, arguing that mainstream economics has proven insufficient for meeting the combined economic, ecological, and public health crises facing the world. As a result of this richness of perspectives, a wide range of readers will find much of interest in these four articles, from those well versed in feminist economics to instructors seeking to incorporate gender into their economics courses for the first time. Lecture remains the dominant teaching methodology in economics, (re)creating hierarchies and leaving little room for students to collaborate, apply economics to issues they care about, or engage in experiential learning. There is a long history of gender and identity more broadly being underexamined in economics, from narrow theories of discrimination that miss structural inequities to national accounts that define gendered unpaid care work as unproductive (Chelwa, Hamilton, and Stewart [6]; Folbre [9]). [Extracted from the article]

This paper discusses the possibilities of sound and sonic thinking as feminist pedagogical tools for self-reflexivity, reimagining, and communal awareness. The collaborative reflections of the facilitators of and two participants in the Gender and Sound course that took place within the body of Bilimler Köyü – an alternative educational initiative with a focus on transdisciplinary, collaborative, and ecologic learning – theoretically argue that sonic thinking opens space for the questioning of dominant cultural narratives, identities and structures, and for thinking about possible subject positions beyond those which are already established. Therefore sound, as an umbrella term for the auditory, constitutes technologies of the self that might have the ability to reconceptualize the self, agency and resistance. [ABSTRACT FROM AUTHOR]

While humans are hardwired to avoid pain and seek good feelings, it has become imperative to override this proclivity in order to properly address the socio-cultural atrocities which are at the heart of the crumbling of American society. This paper delineates the psychosocial reasons why people avoid psychic pain, the multitude of bastions available which enable, aid and abet this shielding, as well as negative consequences of these systemic dynamics. The case for bearing and holding psychic pain and suffering is made with regard to positive personal consequences and social justice dialectical reverberations. The many ways in which the therapist or analyst hold power and privilege within the dyad is reviewed. Bearing sociocultural pain in the therapist's own transference and countertransference is reviewed and linked to clinical illustrations. Implications for socio-cultural and therapeutic repair are delineated. [ABSTRACT FROM AUTHOR]

Author Henrika Ringbom's collection of poems entitled Händelser ur Nya Pressen 1968–1974. Prosadikter (2009) is a rare piece of Finland-Swedish literature. Rewriting news from a Finland-Swedish evening press paper during the 1960s and 1970s, it offers a view on the colonial mind-set of the Nordic countries. The poems not only depict political events from various parts of a global world, they also open up an unmarked category in Nordic literature, that of race and whiteness. An essential part of Finland-Swede's self-understanding goes back to its status as a minority. This applies even to Finland-Swedish literature. It also has a notable tradition of female feminist writing that runs through the 20th century. Finland-Swedish literature, however, belongs also to a majority when it comes to Western ideas of race and whiteness in a Nordic context. In my analysis, I show how Ringbom scrutinizes events from a phase Tobias Hübinette and Catrin Lundström (2014) call the "white solidarity" (1968–2001), characterized by antiracism, anti-apartheid, social justice and gender equality, but also of color-blindness. I show how Ringbom contributes to the current discussions of political Nordic literature with a rich, complex, ambivalent and defamiliarizing way. The poems actively remind us how both political events and political poetry are complex and contradictory. Rather than offering a clear-cut poetic activism, Rinbom writes political poetry of the second degree, one that examines and reflects upon the conditions of politics, popular media, and political poetry. [ABSTRACT FROM AUTHOR]

Cities have long become interspaces, entangled in materialities and virtual worlds. However, as urban automation advances in cities increasingly made 'smarter', everyday processes are often controlled by oppressive standards hardcoded into technologies. Publicly neutralized as 'objective', corporately owned algorithmic architectures now function as urban gatekeepers. They determine social participation, possibilities of space appropriation on- and offline, and access to (social) infrastructures. Following five months of qualitative research on hacking and other tech-practices by German-speaking cyberfeminist collectives in 2021, my paper portrays their refusal of black-boxed, profitable, and biased technologies of classification. I argue that feminist hackspaces are important urban co-creators in digitized cities to come. They offer infrastructures to increase access to interfaces, (cyber-)spaces, and decision-making processes by sharing their tech-knowledge and tools. Their activism demonstrates how (urban) hacking is a crucial practice to break with non-democratically controlled digitalization processes: in favour of a city for all. [ABSTRACT FROM AUTHOR]

This essay problematises representations of Indian women on the SVOD (Subscription Video on Demand) platforms. The oft-invoked image of Indian woman as the repository of traditional values and feminine virtues has undergone a phenomenal transformation in recent years owing to several factors such as economic liberalisation, globalisation and technological revolution. Female characters in most of the SVOD contents are often depicted as independent, agentic and empowered. Nevertheless, the nature of empowerment that these contents uphold is highly controversial from a feminist standpoint. Employing critique of postfeminism as an analytical tool, this paper argues that the representation of Indian women on SVOD platforms as empowered subjects is an outcome of a negotiation between postfeminism, patriarchy and neoliberal culture of consumption. [ABSTRACT FROM AUTHOR]

In the 1930s, Trilok Singh Vaid, a celebrated Sikh and Punjabi writer and Ayurvedic practitioner wrote a series of books on conjugal health and ideal masculinity in which he articulated a conjugal-domestic masculinity, which he termed Patnibrata: men who will love their wives, respect their wives' consent, and form a happy dyadic unit with them. In this paper, I argue that (a) transnational sexology and women's movement in India necessitated this new model of masculinity, and (b) conjugal-domestic masculinity reconceptualised gender roles, but more importantly, sought to empower young men as heads of their household and as independent subjects. [ABSTRACT FROM AUTHOR]

South Africa faces several massive, interconnected challenges that reverberate through its political economy, society and education system. This paper offers lessons for the current conjuncture by exploring radical democracy and educational experiments in two other contexts: Brazil, as a point of close comparison, and Rojava (northern Syria), as a point for dissimilar comparison but which offers a "real utopia". The Brazilian student movement (2015–16) involved several waves of mass school occupations in the "student spring" (primavera secundarista), with students demanding free, quality public education and, within the occupations, experimenting with democratic, dialogical, caring educational spaces. The Revolution in Rojava, emerging in 2012 and continuing to date, offers an alternative model of social organisation guided by women's liberation, ecological harmony, and "Democratic Confederalism", a form of anti-capitalist radical democracy. It has provided fertile ground for a profoundly different education system from the statist, authoritarian models previously imposed in the region. This paper draws out several prominent themes from each context, drawing these into conversation with the contemporary South African context. First, the movements demonstrate the pedagogical importance of language and culture, history and social dynamics, the decommodification of education, feminism and ecology. Second, they highlight the political importance of education for self-organisation in relation to broader processes of social transformation. [ABSTRACT FROM AUTHOR]

This paper addresses the professional trajectories of women in geography who were or are based at the University of São Paulo (USP) and who belong to generations which faced the Brazilian military dictatorship (1964–1985). Theoretically inspired by the ancient Greek notion of parrhesia in the Foucauldian sense of resistance and 'fearless speech', this paper extends recent literature on feminist historical geographies and histories of radical geography, and responds to pressing needs for challenging Anglo-American hegemonies in these fields. To this end, I draw upon exceptional sources, such as autobiographical archival materials and three interviews with 'privileged witnesses', to make internationally known outstanding cases of female leadership that disrupt narratives on 'big men' which have hitherto hidden these stories. Although most of these women do not display explicitly a feminist label, their trajectories show how feminist practices were put in place, sometimes implicitly, by female scholars mostly coming from working-class and migrant backgrounds. These cases from the Global South further expose the feminist and radical principle that emancipation should not be conceded from above but taken from below. [ABSTRACT FROM AUTHOR]

This paper distinguishes Swedish feminist internationalists in the early Cold War years appointed to high positions at the United Nations (UN) whose political commitments were connected to pluralism, democracy, and a solidarity with the poor. Alva Myrdal, Agda Rössel, and Ulla Lindström were three Swedish women appointed some of the highest positions attained by women in the UN in the late 1940s and 1950s. Their stance on the interrelatedness of women's political and economic rights is in this paper read as characteristic of the Swedish Middle Way. A special focus in the paper is on the parliamentarian debates regarding the Swedish Middle Way in which Ulla Lindström expounded on her experiences from her work as delegate to the UN. Human rights actualized by feminist internationalists included equal pay for women supported by working unions, preschool and day-care facilities for working mothers, as well as social security and social services for families in poverty, but the high-ranking positions of these women at the UN were questioned both domestically and within the UN. [ABSTRACT FROM AUTHOR]

In this paper, I ask: 'Can digital games support the learning of scientific inquiry as a situated practice? If so, how?' To approach this question, I draw upon feminist, STS, and pragmatist scholarship to develop a framework that can be used to analyze how a learning environment has been designed to teach scientific inquiry, as well as how it can be redesigned to teach inquiry more like a situated practice. To demonstrate the utility of the framework, I employed it as part of a case study to analyze the game The Mystery of Taiga River. Based on this, I recommend general directions for the design of digital games to support the learning of inquiry as a situated practice using the framework. [ABSTRACT FROM AUTHOR]

The inequities rooted in our education systems and wider societies have been thrown into relief by responses to the COVID-19 pandemic. This paper presents four situational studies of the FemEdTech network, asking how we characterise activities of the network, what they tell us about the nature of diffuse, convivial networks, and what opportunities they provide for challenging inequities in the field of technology and/in education. The study draws on practices and materials produced through FemEdTech activities from 2017 to 2020. Data and its analysis are presented as a spiral of 'turns' which fold back on each other to create connections between lines of research, moving fluidly between the objective and subjective. The four studies present shared curation, collaborative writing and purposeful reflection as contested fields of action. On one hand they build solidarity and shared resources – 'holding up' the flow of knowledge in networks, potentially redistributing the capital of attention and connectivity. At the same time, they underscore the costs of shared work which are different in open networks from those that operate in the reified, accelerated production cycles of academic roles – yet connected with them, not least because they always involve investments of care. [ABSTRACT FROM AUTHOR]

Schools, teaching, and learning environments have long been understood and idealised as places of care. Within feminist studies and Science and Technology Studies (STS), scholars have proposed a shift to include non-humans in what we propose to conceive as care arrangements. Drawing on Tronto's feminist ethics of care [1993. Moral Boundaries: A Political Argument for an Ethic of Care. Routledge], we investigate educational technologies as 'matters of care', facilitating and enabling different modes of care. We pay particular attention to the role that educational technologies assume in schools' care arrangements. The paper is based on a study of four school information systems in Germany. We identify how these systems can be conceived of as antagonists, intermediaries, recipients of care or means to receive care and critically reflect on how this allows us to imagine modes of care with technology in order to create good educational futures. [ABSTRACT FROM AUTHOR]

This paper explores the history of Sikh feminist thought and practice as envisioned by the founder of the Sikh faith, Guru Nanak. We contextualise the historical significance of the time Guru Nanak lived in and that of his profound feminist thought. By citing recent case studies and controversies including the 2015 preacher Hari Singh Randhawa Wale at Dukh Nivaran Gurdwara in British Columbia, Canada and the active prohibition for females gaining access to perform kirtan at Harmandir Sahib in Amritsar, we argue that Guru Ji's 'radical' feminist philosophies have not been understood or realised in practice to their fullest capacity within the Sikh faith. We connect this to an overall lack of opportunity for representation of women within the diasporic gurdwara spaces for faith maintenance and questioning. We include in this paper an overall argument for the need to push boundaries and interpretations by using Sikh feminist thought within Sikh vichaar and practice. [ABSTRACT FROM AUTHOR]

Global economic restructuring saw the dramatic expansion of feminised labour and extensive mobilisation of women from less wealthy to wealthier countries to supply reproductive labour. Some migrant women perform unpaid reproductive labour through marriage migration in their roles as wives, mothers and daughters-in-law. The paper seeks to understand the divorce experiences of low-income marriage migrant women in Singapore after their marriage with Singaporean husband has ended. By engaging theorisations on transnational families, the paper discusses the transnational aspects of the women's divorce biographies. Using empirical data collected through in-depth interviews, this article examines how the women work out their transnational divorce biographies in these three areas: one, coping with divorce proceedings and obtaining legal representation; two, working out the rights to remain in Singapore and other livelihood issues; and three, negotiate with ex-spouse over post-divorce co-parenting arrangements. To avoid framing the women's experiences in 'victim versus agent' binary terms, the paper examines both their struggles and strategies using a transnational, intersectional feminist framework. This analytical perspective allows the paper to discuss how unequal effects of globalisation and intersection of the women's social identities shape their divorce trajectories, in terms of the struggles they face and strategies they employ. [ABSTRACT FROM AUTHOR]

In June 2021, a girl named Du Meizhu revealed on Weibo (Chinese Twitter) of having been emotionally and sexually abused by the top-tier idol Kris Wu. The incident gained publicity over the month and climaxed in mid-July, when netizens started the hashtag #girls help girls# on Weibo. Rapidly topping the trending list, this incident led to heated discussions around the case and women's social status in contemporary Chinese patriarchy. Yet unlike its #MeToo counterpart, the hashtag had been taken down hastily within hours, cutting its practitioners off from further engagements. In this paper we nonetheless propose a more positive interpretation of the incident. Combining Massumi's affect theory with Foucault's heterotopia, we argue that Weibo users constructed themselves an affective heterotopia in the hashtag #girls help girls#. Through an affective textual analysis of the posts in the hashtag, we argue that while vulnerable to censorship, the affective force in this heterotopia is ultimately untameable to the discursive regime, potentially leading to concrete feminist ends. In so doing, we offer methodological insight for understanding online feminist discussions in the particular context of contemporary China, adding to scholarship that transcends the global North orientation in feminist theory and politics. [ABSTRACT FROM AUTHOR]

The article reflects on the policy of the journal "Feminist Economics." According to the author, the policy of the journal requires that comments on statistical results address the economic importance of results. He pointed that statistical significant should therefore be addressed only in the context of sample size and the economic meaningfulness of a coefficiency. The author believes that the issue is beneficial to the researcher who need a clear and reliable data related to feminism.

This paper contends that much of the discourse produced, received and exchanged online by 'progressive subjects' – activists committed to contesting oppression and examining privilege – is structured by neoliberal ideology. Human capital theory functions as the 'interpellative arm' of the neoliberal project, and a subject conceived as human capital is neoliberalism's discursive mark. Via the articulation and application of an innovative reading method, this paper explores some political ramifications of the neoliberal structuration of 'progressive discourse' in the very recent past, recognising that the relationship between subjects and discourse is complex and dialectical. This paper's methodology is two-pronged. A method of reading for the presence of human capital theory is articulated, with six distinct markers of a subject conceived as human capital established. The reading method produces data that supports this paper's contention: many forms of progressive discourse unwittingly reproduce neoliberal norms via the production of a subject as human capital as 'the subject of the discourse'. Indeed, neoliberal human capital theory is a structural determinant of the progressive discourse analysed via the reading method demonstrated in this paper. [ABSTRACT FROM AUTHOR]

The authors of this paper engage in academic sparring. Sparring is a process, a training, and a dialogue. This paper brings into dialogue the boxing bodies and autoethnographic experiences of the authors alongside the theoretical work of Pierre Bourdieu and Judith Butler. By applying a feminist reading to Bourdieu's concepts of capital and habitus, the authors explore how the repetitive nature of boxing training can promote change. The paper considers boxing training as a transcendental identity project where individual labour is invested in order to affect change in symbolic capital. The repetitive nature of training leads to a habitus split, or habitus clivé. This split causes the boxer to renegotiate concepts of self as they engage with their own and other socially qualified and gendered bodies. This split exposes the freedoms and limitations of identity work as the boxers develop new habitus with and through their bodies (hexis). The authors argue that a reading of the performance of boxing bodies demonstrates the complex relationship between change, freedom, and restriction. Boxing is a physical culture supported by pervasive, hegemonic narratives which focus on the demonstration and development of respect and discipline. This paper explores the extent to which the repetitive nature of boxing training can be considered transgressive or resistant. [ABSTRACT FROM AUTHOR]

In the context of increasing risk for aid workers, a growing body of scholarship is focused on risk management in contexts of humanitarian assistance and development work. Much less attention, however, has been given to how staff and volunteers experience such risks. This paper adopts a feminist geographical approach to explore how development workers make meaning of risk in specific contexts. Adopting a qualitative approach, it draws upon 14 semi-structured in-depth interviews with international (7) and local (7) staff of an international educational and sporting non-governmental organisation (NGO) in Afghanistan. After exploring differences between local and foreign staff perceptions of risk, it also offers a gendered analysis of risk for women development workers in Afghanistan. In so doing, this paper contributes to the growing body of literature in 'Aidland' studies by revealing the complex understandings of risk and fear by both foreign and local staff in the same geographical and organisational context. For NGOs seeking to make life-saving decisions based on the calculation of risk, this paper evidences the need to also create space for the voices of local and foreign staff whose experiences of risk will be highly relational, embodied, gendered and context specific. [ABSTRACT FROM AUTHOR]

In this paper I look back at my research of writing a genealogy of women workers' education and I map methodological moves and strategies that I have deployed in the process. While there is a rich body of literature around genealogical histories little has been written about a genealogical approach to archival work. It is precisely in the lacuna of how to do archival research from the situated position of a feminist genealogist that I look at three interrelated methodological and epistemological planes: (a) living and re-imagining the archive; (b) working with the possibilities and limitations of archival technologies of the self and (c) considering the visual turn in the era of the digital revolution. While I perceive archival research as a process, I also take the archive as an event, marking discontinuities and ruptures in our modes of analysis and interpretation. [ABSTRACT FROM AUTHOR]

While feminist and queer pedagogic literatures can celebrate the inclusion of "other lives", and the successes of their endeavours, this paper seeks to focus on the "here" and everyday hegemonies of heterosexualities and masculinities and the "failings" inherent to teaching practices. When engaging Irish and UK students in learning about geographies of genders and sexualities teaching about hegemonies seeks to perform a political pedagogy of questioning privilege from our positionings. The teaching that I discuss is informed by student and popular presumptions about places such as Ireland and the UK as "sorted" and, indeed, "leaders" in terms of progress about sexualities (and gender identities). Such presumptions not only create specific geopolitical regimes, but have specific classroom manifestations. In this paper, I reflect on my presumed "outness" and deliberate non-namings in shared/communal spaces, extending the discussion of "here" to include how personal-institutional-national nexus create, and are created by, teaching spaces. Thus, the paper explores diverse possibilities for teaching social difference and how pedagogies are always geographically created. [ABSTRACT FROM AUTHOR]

The research described in this paper is part of a PhD study that aims to bring to light women's experiences of being a woman in 21st Century New Zealand. This paper will discuss the importance of storytelling in feminist research and outline its implementation in this study to understand the unique differences and lived experiences of the women who participated. I use standpoint theory and intersectionality to reclaim a discourse of difference and challenge the classification of women as a homogenous group. Diary methods were implemented to capture individual differences in lived experience. The use of women's experiences is positioned in this study as the 'starting off thought' for understanding women's identification with feminism and their simultaneous experiences of privilege and oppression. [ABSTRACT FROM AUTHOR]

This viewpoint paper considers the relationships between conferences and activism by examining the events surrounding the World's Oldest Oppression, a conference held in Melbourne, Australia in 2016. This conference attracted swift protest action from local sex workers, much of which was executed online. Drawing from the documentation of these events in blogs, opinion pieces, and social media, this paper develops two observations. First, it situates the World's Oldest Oppression within a trend toward conferences that blur the lines between academic and activist, and considers its use of feminist pedagogies to make space for marginalised stories. Secondly, it posits a tension between the stories the conference sought to generate and share, and the unsolicited stories of sex workers. Characterising this tension as a clash of counterpublics, it discusses the implications of an activist-oriented conference being met with activism of another kind, arriving unauthorised and unannounced. [ABSTRACT FROM AUTHOR]

Particularly in the climate of women's empowerment movements, clinical social workers are tasked with responding to matters related to domestic violence. To support clinical social workers in these goals, this paper offers insights, accompanied by fictitious case vignettes, for integrating feminist therapy into dominant psychotherapies for counseling survivors of domestic violence. The clinical recommendations presented in this paper are informed by best practices in domestic violence treatment, trauma research, and insights from the authors' specialized practice in the area of domestic violence. [ABSTRACT FROM AUTHOR]

Muslim feminist scholars highlight, and seek to transform, racist, sexist and Islamophobic discourses through feminist interpretations of their religion. This paper reports on data gathered from an interview-based study involving four young Muslim women from the same Brisbane (Queensland) community. The focus is on how these young women are understanding, and finding spaces of agency, within these discourses with reference to their faith. The Islamic principle of ijtihad (jurisprudential interpretation of religious text) and the practice of feminist ijtihad are theorized as powerful tools in supporting the young women to counter the Islamophobia and gendered Islamophobia in their lives. Using these tools, however, as this paper argues, is not unproblematic and can reinscribe disempowering gender and ethno-cultural relations. Amid unprecedented gendered Islamophobia and the clear imperative of supporting Muslim women to access the tools of feminist ijtihad, the paper provides important insight into the possibilities and problematics of these tools. [ABSTRACT FROM AUTHOR]

Inspired by feminist new materialist and posthuman activist philosophy, this paper speculates on what happens when data entangles with arts-based methodologies in a school-based participatory activist project with six teen girls (age 15) on gender-based and sexual violence. Mapping the journey of how data becomeda(r)taand how da(r)ta becomed/artaphacts, the paper follows how theRunway of Disrespect, theShame Chain, theRuler-Skirtand theTagged Heartripple through peer cultures, school assemblies and national policy landscapes. Each journey provides a small glimpse into how bodies, space, objects, affects and discourse ‘intra-act’ in dynamic assemblages to produce d/artaphacts crafted from and carrying experience. The paper concludes to consider the ethical-political affordances of how participatory arts-based methodologies and the im/personal vitality of objects might support young people to safely and creatively communicate and potentially transform oppressive sexual cultures and practices. [ABSTRACT FROM AUTHOR]

Transkids is a documentary on gender transitioning children in Israel. My interest is in the quotidian lives of the three transmasculine youths portrayed in the film. In reading the documentary, I draw on existing queer feminist cultural studies scholarship on Israel to frame the specific conditions under which these youths realize their boyhood and manhood. In this paper, I ask after three questions. One, what are the community support systems and options for gender affirmation available to transmasculine children in Israel? This is a question of gender transition. But I am also interested in the question of age; that is, the boy's coming-of-age as men. Thus, my second question: what are the pathways available to these transmasculine children in their development from boyhood to manhood in Israel? Altogether, this paper looks at the possibilities for gender transition for transmasculine children, and also the pathways and promises of a futurity post-transition. Following the gender transitioning process of Ofri, Liron and Noam, Transkids offers an interesting case for the ease with which one becomes a boy and one becomes a man in Israel's sexual modernity. How might we read this from an affirmative feminist perspective? In the third and final section of the paper, I ask after the ways in which existing feminist scholarships on queer politics in Israel might impact how we think and feel about the trans boys' everyday lives, which in turn raises further questions for the development of an affirmative feminist boys studies. [ABSTRACT FROM AUTHOR]

Feminists across a variety of contexts have written extensively about womanhood. Recently the question of difference—to account for the cultural, ethnic and racial diversity among women themselves—has become a highly contested issue in feminist theories. Tensions have ensued where "western feminisms" have been criticised for bias that is embedded in the objectification of "different" women regarded as "other" as "traditional" and therefore inferior. Several African feminists have also questioned "western" concepts such as gender and their relevance to the African context. Womanhood—a set of socially defined attributes appropriate for women—holds different meanings depending on the context in which it is defined. Drawing on decolonial African feminist approaches, this qualitative study aimed to understand the meaning of "womanhood" from the perspectives of never-married women (methepa) in Lesotho, where womanhood is defined in terms of marriage. In-depth interviews were conducted with 20 methepa from various contexts in Lesotho. As opposed to the "traditional" definition that accounts for a single attribute—woman as "wife"—methepa defined "womanhood" in different ways. By foregrounding respectability, sexual empowerment, mothering and personhood, these women deconstructed binarised gendered categories. This paper builds on the indigenous and also draws from the indigenous for knowledge production. In so doing, it deconstructs metanarratives and reconfigures knowledges around women's sexualities, agency and "womanhoods" in Lesotho, as a contribution to pluriversal knowledge production. [ABSTRACT FROM AUTHOR]

Urban food policies are increasingly considered central instruments for the promotion of food systems sustainability. As for their social sustainability, justice and equity are expected to play a central role, but gender equity remains not fully developed. In order to explore how gender relations can be addressed in the context of urban food policies in global North settings, in this paper we analyze the drafting process of the Urban Food Strategy of Zaragoza (Spain), self-identified as agroecology-oriented and which aimed at introducing a gender-sensitive approach. Based on empirical insights from this case study, we show that a lack of reflection and empirical development exists on the food policy-gender equity nexus, while at the same time there is an emergent body of specific proposals to be obtained from feminist and agroecological reflections on urban lifestyles. Indeed, our paper shows that agroecological and feminist approaches converge in claiming for the visibilization of food-related care work, and in its de-privatization through community-based infrastructures. The paper also unveils limiting conditions which may hinder the transformative potential of agroecology and feminism in urban food policy co-production processes, such as top-down approaches to food policy production, weak participatory processes, and gender-blind decisions among city officers. [ABSTRACT FROM AUTHOR]

The emergence of digital fashion activism in the second decade of the twenty-first century coincides with 'popular feminism'. As trend forecasting site, Worth Global Style Network (WGSN) noted in 2014 'the idea of feminism in itself has become almost fashionable'. In this paper we explore how the appropriation of feminism as a fashionable slogan relates to the framing of fashion as a feminist issue, via digital campaigns such as Fashion Revolution's, 'Who Made My Clothes?' (WWMC). We argue that digital fashion activism performed in the name of feminism raises uncomfortable tensions. The imperative to care about the conditions under which our garments are made is based on twentieth-century concepts of gendered solidarity; 'we should all be feminists' in order to identify with female garment workers. At the same time, campaigns such as Who Made My Clothes? reflect a neoliberal context that favours women with the economic resources to shop consciously. In this paper we explore how the WWMC campaign constructs the female body both as a site of injustice in the global South, and of ethical fashionability in the global North. [ABSTRACT FROM AUTHOR]

Is Florence Nightingale becoming unfashionable? The UK's largest union UNISON voted to drop the use of Nightingale's image for their union as she was considered to be unrepresentative of modern nursing. One of those backing the motion is on record as saying, 'All over Eastern Europe, statues of Lenin are being taken off their pedestals, dismantled and pulled off to be cut up.... It is in the same vein that we must enter the new Millennium, start to exorcise the myth of Florence Nightingale'. This paper will discuss modern attitudes to Nightingale in terms of her feminism (not a term she used of herself) and survey scholarly articles that address Nightingale in relation to the position of women. It ends with reflections on the iconography of notable women. [ABSTRACT FROM AUTHOR]

Building on the approach that knowledge is socially constructed, this study aims to deepen the understanding of knowledge production processes by adapting the concept of a laboratory on an historical example of editorial collaboration. We use the editorial process of The International Encyclopediaof Education (IEE) (1985) as an example. Considering knowledge as situated in contrast to the illusion of objectivity, the paper pursues identifying a perspective on the editing process that is located in its periphery. Rooted in constructivist assumptions of Science and Technology Studies (STS) andFeminist Standpoint Theory (FST), the paper builds on the potential of understanding the social construction of knowledge by taking marginalised perspectives into account. Including the concept of gendered division of labour, the approach offers a deeper understanding of the editorial process, beyond the presented picture of relevant actors and actions. The source material consists of correspondence concerning the editorial process of the encyclopaedia, which is filed in the archive of Torsten Husén. There, we encountered the publisher's managing editor Barbara Barrett, the only woman in the editorial board of the IEE's first edition. By analysing almost 4000 pages of correspondence by coding according to qualitative content analysis it is possible to show that the kind of work that Barrett performed was much more central than presented. This study contributes to a deeper understanding of knowledge production processes and of related marginalisation of certain groups in the past. Hereby, it offers a departure point for reflecting upon present practices. [ABSTRACT FROM AUTHOR]

In this paper, we investigate three different ways of defending the claim that national football associations ought to pay their men's and women's football teams the same amount. First, we consider an argument that appeals to the principle of equal pay for equal work. We argue that this 'labor rights' argument provides a good reason for some national football associations to pay their men's and women's teams the same amount but that these are the exception rather than the rule. Next, we consider an alternative argument, which appeals to the 'expressive power' of paying women's football teams the same as men's. We argue that this argument can be applied more generally than the first argument and gives a good reason for many football associations to pay their men's and women's teams equally. However, this argument struggles to show that associations have a moral obligation to pay their men's and women's teams the same. We finish by considering the 'argument from historical injustice'. We argue that this argument provides plausible grounds for thinking that many associations not only have moral reasons to pay their men's and women's teams equally, but that they also have a moral obligation and a political responsibility to do so. [ABSTRACT FROM AUTHOR]

Under the one-child policy in China, post-80s women have experienced dramatic social, economic, and political changes that differ from previous generations. This article explores post-80s women’s experiences of beautification in their different life stages from a feminist perspective, drawing upon 14 in-depth interviews with post-80s women to examine their perception of beauty and beauty practices in different life stages. Three main themes emerged that were intricately associated with two distinct life stages. During their transition from schoolgirls to young women, (1) participants perceive their younger selves as naïve, passive receivers of the beauty culture. When transitioning from young women towards becoming wives and mothers, (2) their values regarding beauty shift from emphasizing outer beauty to emphasizing inner beauty. (3) They also transition to embracing natural beauty standards. This paper argues that these women’s perceptions of beauty and beauty practices are fluid and change across different life stages. ‘Trivialised’ everyday beauty discourse exists to enable them to negotiate beauty practices and gender roles. This research suggests that young Chinese women, especially those leaving high school and entering university, would benefit from readily accessible academic feminist knowledge and debate regarding beauty culture to facilitate critical thinking and informed decision making. [ABSTRACT FROM AUTHOR]

How do women in the Iranian diaspora contribute to change in their homeland? Drawing on narrative accounts from activists and advocates, this paper offers insight into whether and how change occurs in relation to diasporic initiatives. The results highlight women's perceived success in public education and awareness-raising activities that focus on procedural, discursive and legislative change. At the same time, despite enjoying freedom in the diaspora, diasporic women continue to face operational constraints like those in the homeland and must minimise risk. The findings are timely given the feminist uprisings that have engulfed Iran in 2022–2023, the coherence of which rests upon the patient and persistent work of those that have come before. This research holds significance for practitioners in diasporic communities, and researchers interested in agents and drivers of change in repressive operating environments. [ABSTRACT FROM AUTHOR]

This paper contributes to the burgeoning literature on how women construct resistance, project their agency and sculpt a positive identity for themselves. It employs feminist critical discourse analysis as a framework to examine how Nigerian blogs on gender issues constitute a discursive site for sociopolitical action, the interrogation and deconstruction of gendered social structures and the amplification of women's voices(s). The article analyzes discursive strategies used in the blogposts to resist gender inequality, women's exploitation and female subjugation while constructing a positive image for women and emphasizing their empowerment. The results reveal three main strategies: (1) denouncing patriarchy and gender discrimination, (2) countering toxic gender narratives and (3) calling out sexist attitudes and praising women who resist such behaviour. Together, these mechanisms contribute to a sociopolitical critique of systematic gendering of privilege aimed at social transformation and Nigerian/African women's emancipation. Implications of the study for research on marginalized, disenfranchised groups are discussed. [ABSTRACT FROM AUTHOR]

Novel forms of social media created 'by-and-for' women offer potentially new ways of communicating and constructing sex education. In this paper, we consider how Instagram is being used by sex educators to deploy discourses of resistance and erotics to educate about sex. Our method consisted of a combined critical discourse (CDA) and content analysis of Instagram posts (n = 200) from a small sample of influential feminist/queer sex education accounts that use informative text and illustration-based posts. Framed by Carmody's concept of ethical erotics, we identify four discursive categories in such Instagram content: pleasure positivity; communication and dynamic consent; sex as an experience not a performance; and challenging heteronormative constructions of sex. We argue that the affordances of Instagram provide a platform for the promotion of sex education that centres pleasure and ethical erotics to rectify limited and harmful heteronormative representations of sexuality. [ABSTRACT FROM AUTHOR]

While the impact of the global COVID-19 pandemic upon higher education institutions has been well documented, less is known about how academics themselves responded to these rapid changes. This paper analyses the experiences of teacher education academics from Australia and New Zealand (n = 13) who were interviewed during lengthy pandemic lockdowns. Whilst rarely using the language of resistance, participants revealed multiple ways they navigated these seemingly totalising forces of neoliberalism through working to maintain quality education, collegiality, criticality and care. Using theory to help inform our understandings of resistance, our study identified three forms of resistance that were underpinned by feminist, post-structural and critical pedagogy theories. In the face of likely ongoing uncertainty into the future, paying attention to how academics navigated the pandemic provides valuable insights into forms of emergent resistance in moments of extreme precarity in higher education, and the importance of these for continuity and hope. [ABSTRACT FROM AUTHOR]

This paper argues for the application of Intersectional Feminist theoretical lens to social work pedagogy and provides sample educational activities, from simple to complex, which apply this lens to bachelors, masters, and doctoral social work levels. All social workers must be prepared to work effectively with transgender and gender nonconforming (TGNC) people. This work relies on social workers' knowledge, skills, and self-awareness. Social workers who lack knowledge, skills, and self-awareness of the dimensions of gender diversity can create barriers to care for TGNC people. Increasingly, research on social work education and professional social work organizations are encouraging and expanding guidelines for effective practices with TGNC people. Much of this guidance stresses discrete practices rather than situating practice within a broader theoretical framework. Rather than adding to general guidance, we advocate for the application of an Intersectional Feminist lens in teaching social workers dimensions of gender diversity. Applying an Intersectional Feminist lens to social work education creates a context to frame educational activities and facilitates students' self-discovery of personally and socially held conceptions and biases related to gender. We include activities to help those teaching social work infuse this lens into pedagogy across levels of teaching social work. [ABSTRACT FROM AUTHOR]

This paper seeks to examine how consumers understand and discuss female agency portrayed in contemporary advertising in relation to the body. It employs a Poststructuralist Feminist framework, drawing on the ideas of discourse, language and subjectivity in order to understand the power structures that dominate and hinder women. The empirical material, consisting of interviews (individual and focus groups) with a total of 38 women, was analysed using a discourse analysis [Willig, Carla. 2013. Introducing Qualitative Research in Psychology. Maidenhead, Berkshire: McGraw-Hill Education]. The construction of agency and power as bound up with different perceptions of claiming space was found throughout the interviews. It also seemed as if the space-claiming ability of the model allowed for a subjective sexuality; when the models exuded agency by claiming space in different ways, then the sexuality was deemed more on their terms, as if they were more in control than when their body positions were crouched or perceived as smaller. [ABSTRACT FROM AUTHOR]

Given the feminised labour migration in Southeast and South Asian countries, there is a growing body of literature discussing the phenomenon of left-behind fatherhood, with a particular focus on intra-family dynamics (gender reconfiguration) in transnational families. Yet little is known about how left-behind fatherhood is broached in other migratory contexts. To make empirical and theoretical contributions to the contextuality of stayers' fatherhood, this article draws on an ethnographic study of male stayers in Fuqing, a major transnational migrant-labour-sending area in China. Applying the concept of positionality and situated transnationalism, this article addresses these fathers' challenges and practices when coping with their parental role. This study argues that the lack of job opportunities (in rural China), culture of migration (in Fuqing), overseas immigration policies (on clandestine migration), and neoliberal Chinese fatherhood discourses, contribute to their unique parenting dilemmas and strategies when compared to their Southeast and South Asian counterparts. This paper advocates for a conceptual shift from 'left-behind' to 'stay-put' fatherhood, which highlights the complexity of male stayers' socio-spatial im/mobilities and extends the understanding of left-behind fatherhood beyond intra-family dynamics. It suggests gender reconfiguration associated with men's stay-put status should be read in the light of its embeddedness in transnational socio-structural contexts. [ABSTRACT FROM AUTHOR]

In post-WWII United States, Maidenform’s “I dreamed I went shopping in my Maidenform bra” campaign (1949–1969) was seen as a prime example of the psychoanalytical sell: the ads seemed to tap into the repressed psyche of the 1950s housewife, directly pulling the levers of deep-seated sexual desires. This remarkable account has carried over into more recent analyses with little interrogation as to its soundness, and non-Freudian variants have equally re-iterated a “duped housewives” narrative. These accounts, however, tend miss out on the humor that characterized both the ads and the audience’s responses to them. The Dreams might have led to purchase, but they were also reimagined across popular culture in the form of plugs, puns, spoofs, jokes, pranks, parodies, fancy dress, and college floats. In this paper, I explore how Maidenform’s message migrated from the company’s control to a fixture in consumer culture. I argue that humor enabled audiences to mull over the implications of ads’ message and articulate the tensions and discomforts around the depiction of women’s bodies and mental aspirations. This study highlights how consumer responses can complicate dominant narratives in the history of advertising to women. [ABSTRACT FROM AUTHOR]

In light of the ongoing practice of non-Indigenous researchers conducting studies on Indigenous lands, new opportunities are needed for creative alternatives to fieldwork, along with an honest conversation about ethics, intent, and practices of place-based collaborative methods in Indigenous studies. In this paper, I explore the notion of story-listening as a creative methodological alternative to extractive methods for settler scholars in Indigenous communities. Through personal reflection, I argue that decolonizing research strategies should involve practices which minimize settler presence in, and demands on, Indigenous communities. A storied approach to research points to academic expectations of knowledge-production, which contribute to silencing Indigenous voices, while paradoxically setting Settler researchers as a privileged audience of Indigenous stories. Looking for told-but-unheard stories, I argue, is one way to find answers and guidance in research while respecting storytellers' agency and challenging colonial origin stories. Methodological ideas for unheard stories are explored in three phases: hearing, listening, and sharing. All stages of story-listening involve care and respect for the storyteller. [ABSTRACT FROM AUTHOR]

This performative paper interweaves contextual and theoretical discourse alongside the poetic, reflective text, to capture what Gherardi et al describe as the 'sociomaterial traces' of a practice of self-choreography in and through time. Emerging from/through my experience of the choreographic methodologies of solo female dance makers (Rosalind Crisp, Amy Voris, and Deborah Black/Mary Overlie), self-choreography is conceived as neither singular nor isolated, but as a deeply embedded and relational practice. Referencing the writing of feminist artist and psychoanalytical theorist Bracha Ettinger, this article re-frames the performance encounter as one of bi-directional 'wit(h)nessing' across a shared 'Borderspace', foregrounding solidarity between/with performer and audience. The resulting wit(h)ness scores invite both performer and audience-as-witness to remain open to each other's affective resonances in what Ettinger describes as a 'co-poietic' encounter-event, bringing about 'differentiation in co-emergence', solidarity and wonder. As Ettinger states, 'It's not about perception. It's about connecting'. In this shared borderspace, am I really the only one dancing? [ABSTRACT FROM AUTHOR]