Cross-border feminism: shifting the terms of debate for US and European feminists

Recent decades of women's rights advocacy have produced numerous regional and international agreements for protecting women's security, including a UN convention that affirms the state's responsibility to protect key gender-specific rights, with no exceptions on the basis of culture or religion. At the same time, however, the focus on universal women's rights has enabled influential feminists in the United States to view women's rights in opposition to culture, and most often in opposition to other people's cultures. Not surprisingly, then, feminists across the global South have criticized the universal-women's-rights agenda. This article reviews representative critical responses to universal-women's-rights advocacy. The author argues that, taken collectively, these critical responses do not reject the possibility of cross-cultural feminist advocacy but they do suggest the need for feminists in the United States and Europe to focus less on transferring rights across the obstacles of culture and more on how they can revise and expand their own understanding of women's rights in response to the struggles of other women, many of whom view women's rights as organic to their own cultures and as connected to broader social struggles.     

Feminists Need to Look Beyond Evolutionary Psychology for Insights into Human Reproductive Strategies: A Commentary

The Sex Roles: Feminist Reappraisals of Evolutionary Psychology issue that addressed evolutionary psychology’s Sexual Strategies Theory is enlightening for feminists as well as those scholars who examine men and women’s behavior. As several articles in this issue show, there are mixed results in support of this theory. While some feminists may want to conclude that this an indication of the limited influence evolution and biology has on gendered behavior, the mixed results rather may be due to problems that are foundational to evolutionary psychology itself. For those interested in evolutionary perspectives of men and women’s behavior, they should look beyond evolutionary psychology and examine what evolutionary biology and behavioral ecology can provide to our understanding of reproductive strategies. This is evident in feminist and female evolutionists’ works that have created a new model of sexual dialectics, begun the retesting of A. J. Bateman’s foundational work that underlies parental investment theory and Sexual Strategies Theory, and provided new evidence of phenotypic and behavioral plasticity. This research has called into question past assumptions of male dominance and female passivity in mating, and continues to challenge evolutionary psychology’s claim that based on Sexual Strategies Theory, there are evolved psychological gender differences between men and women in their desire for short-term mating opportunities and sexual variety that are rooted in our evolutionary past and not very responsive to the current environments within which men and women are making these reproductive decisions.     

Advocacy in the study of religion\s

Abstract

This article introduces a thematic issue on advocacy in the study of religion\s. It reflects on some issues relating to instances of advocacy in the study of religion\s such as the importance of personal relationships, intervention on behalf of marginal and controversial religions, forms of and audiences for advocacy, its legitimation, and its relations to scholarly identity and the academy.     

Off the stage,on the page: on the relationship between advocacy and scholarship

When and how should scholars of religion draw a line between advocacy and research activities? In what ways does advocacy contribute to or cut against scholarly credibility? Addressing these questions from the intersection of the academic study of religion and Indigenous Studies, this article opens by asserting that both fields are frequently hampered by deferential treatments of their subject matter, a problem that is potentially exacerbated when scholars in these fields engage in forms of political advocacy. Problematizing this narrative, the author turns to his ethnographic experiences in Hawai'i with regard to burial-protection struggles in order to describe ways his theoretical commitments and advocacy activities stand in tension and how he has attempted to navigate these competing but sometimes complementary elements of his scholarly life. In this context, a heuristic definition of advocacy is advanced in order to sketch a spectrum of forms, ranging from direct advocacy (e.g., physical action, legal testimony, or publication) to indirect advocacy (e.g., sharing documents, brainstorming about pending issues, or providing transportation to a meeting). The article concludes with reflections on advocacy and changing institutional demands upon scholars in the humanities and social sciences with reference to perceived public relevance.     

The reception of Otto and Das Heilige in Japan: in and outside the phenomenology of religion

ABSTRACT

In Japan, Rudolf Otto is commonly identified as a precursor of the phenomenology of religion, claiming the sui generis nature of religion. However, the first Japanese translation of Das Heilige was published in 1927, far before the reception of the phenomenology of religion. This article divides the history of the reception of Das Heilige into three periods: before, during and after the heyday of the phenomenology of religion. It also examines both academic and lay receptions of Otto’s work, considering that its paperback version has sold over 53,000 copies. Its major findings are scholars of religion in the pre-war period framed Das Heilige according to a hierarchical dichotomy of the East and the West; post-war, phenomenological scholars empathetically interpreted the work, rejecting this ideological dichotomy; younger scholars have recently attempted more history-conscious, critical analyses; and, largely ‘non-religious’ general readers viewed it as a classic of Western thought, without being disturbed by its claim of Christian superiority.     

Feminism and Attachment Parenting: Attitudes, Stereotypes, and Misperceptions

This paper investigated attitudes and stereotypes about what feminist women, primarily from the United States, believed about a number of practices associated with attachment parenting which is theorized to be both feminist and non-feminist. The goals of this study were to determine whether feminists endorsed attachment parenting and whether stereotypes of feminists’ beliefs corresponded to actual feminists’ attitudes. Women were recruited online, primarily through blogs, to complete an online survey about feminism and mothering. Four hundred and thirty one women comprised the sample for the current investigation and included heterosexual-identified feminist mothers (n?=?147), feminist non-mothers (n?=?75), non-feminist mothers (n?=?143), and non-feminist non-mothers (n?=?66). Participants were asked to rate their own attitudes towards specific practices associated with attachment parenting and to indicate their perceptions of the beliefs of the typical feminist. Results indicated that feminists were more supportive of attachment parenting practices than were non-feminists. Non-feminists, particularly mothers, held misperceptions about the typical feminist, seeing them as largely uninterested in the time-intensive and hands-on practices associated with attachment parenting. Feminist mothers also held stereotypes about feminists and saw themselves as somewhat atypical feminists who were more interested in attachment parenting than they thought was typical of feminists. Our data indicated that feminists did endorse attachment parenting and that stereotypes of feminists related to attachment parenting are untrue. Furthermore, the role of feminism in the identity of feminist mothers and whether attachment parenting is truly a feminist way to parent are discussed.     

‘Second generation’ Sikh autobiographies and authobiographical novels in European languages: Turning towards and away from traditions

ABSTRACT

The article analyzes autobiographies and autobiographical novels by Sikh authors who were born and grew up in Europe and North America as sources for understanding developments of Sikh religion. It uses the concepts panjabiat (Punjabi-ness), Sikh religion and modernity/Western society to understand the tensions and conflicts described in these books. The authors had to work out the differences between panjabiat, Sikh religion and modernity/Western society. They had to figure out what place the Sikh religion should have in their new identity and for this they were looking for similarities between the Sikh religion and Western society. In the autobiographies Sikh religion emerges as an ideology employed to criticize Punjabi culture and society and Sikh religion is reinterpreted and often comes to refer to some general principles that are compatible and supportive of Western modernity.     

Power,Empowerment, and Equality: Evidence for the Motives of Feminists,Nonfeminists, and Antifeminists

Both feminists and antifeminists claim they do not seek to dominate others, and accuse their ideological opponents of an insidious desire for power. The purpose of this study was to examine the motives of feminists, nonfeminists, and antifeminists by assessing their values in a context in which they would not feel that their motives regarding feminism were being scrutinized. Participants were 126 mostly European-American students. Antifeminist men placed more emphasis on their own power than did other men; but antifeminist, nonfeminist, and feminist women did not differ in emphasis placed on power. Among both men and women, antifeminists placed little importance on equality. Feminist women placed more importance on equality than did nonfeminist women, who in turn placed more importance on equality than did antifeminist women.     

Social and Medical Transgender Case Advocacy

SUMMARY

While some clients are confident self-advocates, many transgender individuals and loved ones find it difficult to advocate for themselves and turn to a trusted clinician for assistance. This article discusses the role of the health and social service clinician in transgender case advocacy. Although the setting, circumstances, and client needs vary greatly, the overarching goal of clinical advocacy is to address the societal barriers that interfere with clients' functionality and well-being. We suggest a protocol for advocacy assessment in the clinical setting and discuss trans-specific advocacy concerns relating to financial assistance, employment, changing identification, general advocacy, and outline concerns of specific populations within the transgender community.     

“Why Can’t You Control Yourself?” Fat Should Be a Feminist Issue

This article is a comment on Fikkan and Rothblum’s (2011) article “Is Fat a Feminist Issue? Exploring the Gendered Nature of Weight Bias.” They argued that fat women in North America experience significantly more prejudice and discrimination than fat men do, marshaled evidence to support their argument in several domains (e.g., employment, education, romantic relationships, health care, the media), and wondered why feminist scholars have not paid much attention to the oppression of fat women. Here I suggest several reasons why fat women experience more prejudice and discrimination than fat men do: the objectification of women, gender-related aspects of health behavior and knowledge about health and illness, and the importance of self-control to the performance of femininity. I also suggest that there is some overlap in negative stereotypes of both feminists and fat women, which might lead to a desire to distance oneself from both. However, feminists should recognize the intersectionality of fat oppression and the way it colludes with the sexualization and objectification of women in popular culture. Thus, fat should be a feminist issue.     

Blowing in the Wind: ‘70s Questions for Millennial Therapists

ABSTRACT

Psychotherapy came in for a drubbing by the Women’s Liberation Movement of the 1960s. Indeed, some movement members declared that Feminist Therapy was an oxymoron. Despite the antipathy, feminists in the mental health professions borrowed practices, ethical ideals, principles, and goals from the Women’s Liberation Movement to create innovative models of therapy. This progressive impetus came to an abrupt halt with the sweeping re-medicalization of psychiatry in 1980s and the corporatization of medicine that followed thereafter. As the landscape of psychotherapy changed, so too did the founders’ vision of Feminist Therapy. Drawing on interviews with feminist therapists, I examine some of these changes. I close by asking about the conditions of possibility for feminism in therapy today.     

'Tserkov' - Sem'ya Detei Bozhiikh : An Indigenous Russian Neoreligious Phenomenon

Abstract

This article looks at Islam in contemporary Sweden in relation to civil society and the public space. Forms of Islam that advocate integration (‘Euroislam’) are promoted and accepted more easily by the majority population. The subject is set in the context of the decline of secularisation and of the return of religion. In the long run, this ‘return of religion’ to the public space leads to reinterpretations of religious traditions and also affects the impact of religion and the space that people can claim for it.     

WHAT DO FEMINISTS BELIEVE?

When a woman says "I am a feminist" what does she mean? What do other people think she means? We asked 71 women to complete the Feminist Perspectives Scale (Henley, Meng, O'Brien, McCarthy, & Sockloskie, 1998) from their own perspective and from the perspective of a "typical feminist." Women who self-identified as feminists had stronger beliefs than those who did not on all feminist perspectives except cultural feminism. Both groups believed that a typical feminist held stronger radical, socialist, and cultural feminist beliefs than they themselves did, although the discrepancies were greater for nonfeminists. Nonfeminists viewed a typical feminist as endorsing stronger cultural feminist views than did feminists. Our results indicate that feminist self-identity is related to endorsement of feminist ideologies, and that both feminists and nonfeminists think that a typical feminist is more extreme than they are. The results also suggest that cultural feminism is a contested ideology; it is not endorsed by feminists, but is ascribed to them by nonfeminists     

A Paradoxical Theology of Biology

Abstract

This article examines a sermon in which Desmond Tutu advocates for gay rights in light of his activism against apartheid in South Africa. In doing so it uncovers a paradoxical theology of biology that enables him to advocate universal notions of justice simultaneously with love for particular persons and bodies. This advocacy, however, is susceptible to the critiques of queer theorists and theologians who worry that liberationist frameworks unwittingly reinscribe injustices against a variety of queer persons. The article concludes by raising new questions to be asked about Desmond Tutu’s theology, and liberation theologies in general, about the potential of liberationist and prophetic frameworks for achieving social justice. It also raises questions for queer theology about the possibility and political efficacy of queering the act of preaching.     

Searching for Religious Eroticism: The Solitary and the Ocular in Gay Religious Studies

Abstract

In this article Jay Johnson responds to the previous papers which have argued for the religious significance of particular forms of gay eroticism. Jay is critical of the definitions of religions employed, which he believes are far too broad to be helpful. He also questions the assumption, which he believes to be prominent in the work of many gay scholars of religion, that for gay men ‘our eroticism is our religion’. Jay makes the point that this is an extravagant claim that may contribute to a near narcissistic obsession with the male form which is already a dangerous undercurrent in Western theology. However, he nevertheless believes that the papers he critiques are reaching, through the vehicle of religious eroticism, towards an intense longing for communion. This, Christians believe, results from God's own desire for humanity which finds its resolution through incorporation into the erotic community of the body of Christ.     

Christianity and Feminism: Do they need each other?

Abstract

This article presents personal reflections on the relationship between Christianity and feminism. It argues that Christian ideas have influenced the historical development of feminism, and that there exists a continuing affinity between some debates of the contemporary secular women's movement and those of committed Christian feminists. It presents an historical example front the nineteenth century which shows how Christian and early feminist ideas were combined in the work of Florence Nightingale. It then discusses the global empowerment of women in relation to the challenge and opportunity this poses for the Christian churches, and reflects on the wisdom of women as an important source for Christian renewal. The article argues that Christianity and feminism both challenge and need each other for mutual transformation. Without a rightly understood feminism Christianity will not remain true to its own nature and, without Christianity or rather without religion and spirituality, feminism will lack an essential source of empowerment. It also raises the question of what difference the participation of women will make to the future of Christian theology.     

The COSD Center Model

SUMMARY

This article describes the Children of Separation and Divorce Center, Inc: and how it empowers children and their families to cope with a major family transition. The rationale for creating the private, non-profit center is discussed and examples of the components of the center are illustrated to explain how children are empowered. Clinical and educational programs are client-need driven. The peer counselor program describes the participation of children and adults who are trained by COSD staff to be helpful to others. How COSD staff advocate for children and families of divorce is detailed with examples of judicial training, participation on advocacy boards and working with courts.     

A DEFENSE OF SCIENCE AND RELIGION: REFLECTIONS ON PETER HARRISON'S “AFTER SCIENCE AND RELIGION” PROJECT

Recent scholars have called into question the categories “science” and “religion” because they bring metaphysical and theological assumptions that theologians should find problematic. The critique of the categories “science” and “religion” has above all been associated with Peter Harrison and his influential argument in The Territories of Science and Religion (2015). This article evaluates the philosophical conclusions that Harrison draws from his antiessentialist philosophy in the two volumes associated with his “After Science and Religion Project.” I argue that Harrison's project is too skeptical toward the categories “science” and “religion” and places too much emphasis on naturalism being incompatible with Christian theology. One can accept the lessons of antiessentialism—above all, how meanings of terms shift over time—and still use the terms “science” and “religion” in responsible ways. This article defends the basic impulse of most scholars in science and religion who promote dialogue and argues for a more moderate reading of the lesson of Territories.     

The Feminist Identity Development Model: Relevant for Young Women Today?

We explored whether the Downing and Roush model of feminist identity development is relevant for young women today. Two-hundred seventeen older and younger feminists and non-feminists were recruited on a college campus and online in the United States. They completed, online, the Feminist Identity Composite and reported whether they would have endorsed items for each stage more strongly in the past. Qualitative data was collected about prior stage experience. Older feminists scored higher in active commitment, and younger feminists scored higher in revelation. Feminist self-identification did not relate to synthesis scores, and young women high in synthesis did not report much prior stage experience. We postulate that synthesis is a starting point for young women, rather than an ending point.