Commercial Contract Pregnancy in India,Judgment, and Resistance to Oppression

Feminist scholars have done much to identify oppressive forces within transnational commercial contract pregnancy and its social context that may coerce women into becoming gestational laborers. Feminists have also been careful not to depict gestational laborers as merely passive victims of oppression, though there is disagreement about the degree to which contract pregnancy offers opportunities for agency. In this article I consider how women who sell gestational labor may be agents against their oppression. I make explicit connections between resistance and judgment, which I will take to be a critically considered, intersubjective evaluative claim. Drawing on work by Jennifer Nedelsky and Hannah Arendt, my main argument will be that individual judgments can better enable oppressed persons to resist some aspects of their oppression, and that judgment helps to (further) develop agential capacities, in particular, the capacity for a person to be self‐constituting, to see herself as giving reasons for her own actions. I use Indian contract pregnancy as a case study to think through connections between resistance and judgment.     

Epistemic Privilege and Victims’ Duties to Resist their Oppression

Victims of injustice are prominent protagonists in efforts to resist injustice. I argue that they have a duty to do so. Extant accounts of victims’ duties primarily cast these duties as self‐regarding duties (say, of Kantian self‐respect) or duties based on collective identities and commitments. I provide an account of victims’ duties to resist injustice that is grounded in the duty to assist. I argue that victims are epistemically privileged with respect to injustice and are therefore uniquely positioned to assist fellow victims. Primarily, they discharge this duty through testimony: victims alert other actors to the need for assistance and initiate and coordinate resistance efforts. I briefly provide an account of oppression that ranges from persecution to structural injustice. Through the examples of torture and ‘manterrupting’, I illustrate the duty and its limits. I outline shortcomings in victims’ epistemic privilege and explore means by which these can be overcome. I respond to objections from demandingness and fairness, arguing that victims have an essential, albeit circumscribed, role to play in defeating injustice.     

What gives victims satisfaction when they seek revenge?

The present paper aims to elucidate under what conditions victims of injustice who seek revenge feel satisfied and perceive that everybody got what he or she deserved. Two hypotheses are discussed: The comparative suffering hypothesis states that seeing the offender suffer from fate is sufficient for evoking satisfaction and perceptions of deservingness among victims. The understanding hypothesis states that revenge can only be satisfactory when the offender understands it as a response to his or her prior behavior. These hypotheses were tested in three experimental studies. The comparative suffering hypothesis received only weak support. The understanding hypothesis, on the other hand, received much stronger support: When the offender understood revenge as punishment, revenge led to satisfaction and deservingness among victims. These findings are discussed with regard to the question why people take revenge. Copyright © 2010 John Wiley & Sons, Ltd.     

Disability as Abject: Kristeva,Disability, and Resistance

In this essay, I develop an account of disability exclusion that, though inspired by Julia Kristeva, diverges from her account in several important ways. I first offer a brief interpretation of Kristeva's essays “Liberty, Equality, Fraternity and … Vulnerability” and “A Tragedy and a Dream: Disability Revisited” and, using this interpretation, I assess certain criticisms of Kristeva's position made by Jan Grue in his “Rhetorics of Difference: Julia Kristeva and Disability.” I then argue that Kristeva's concept of abjection, especially as developed by Sara Ahmed and Tina Chanter, offers important insights into disability oppression; Ahmed's and Chanter's contributions improve upon Kristeva's account. Understanding disability as abject helps to explain both resistances to interacting with disabled others and ways to resist disability oppression. Finally, I argue that understanding disability as abject is preferable to recent deployments of Lacanian theory in disability studies and that this account is compatible with social models of disability.     

Minority Stress,Activism, and Health in the Context of Economic Precarity: Results from a National Participatory Action Survey of Lesbian,Gay, Bisexual,Transgender, Queer,and Gender Non‐Conforming Youth

Lesbian, gay, bisexual, transgender, queer, and gender non‐conforming (LGBTQ & GNC) youth experience more economic hardship and social stress than their heterosexual and cisgender peers. However, the ways that LGBTQ & GNC youth resist these damaging social factors and the corresponding implications for their health have not been addressed. Data were analyzed from a national participatory survey of LGBTQ & GNC youth ages 14–24 (N = 5,860) living in the United States. Structural equation models indicated that economic precarity was associated with experiences of health problems. This association was mediated by the negative influence of minority stress on health as well as by activism, which had a positive association with health. Findings suggest that minority stress explanations of health inequalities among LGBTQ & GNC youth can benefit from including a focus on economic precarity; both in terms of its deleterious impact on health and its potential to provoke resistance to structural oppression in the form of activism.     

Understanding,resisting, and overcoming oppression: toward psychopolitical validity

My first objective in this paper is to synthesize, synoptically, the literature on oppression and liberation with the contributions to this special issue. To fulfil this aim I introduce a framework for understanding, resisting, and overcoming oppression. The framework consists of psychopolitical well-being; experiences, consequences, and sources of oppression; and actions toward liberation. Each of these components is subdivided into 3 domains of oppression and well-being: collective, relational, and personal. Experiences of suffering as well as resistance and agency are part of the framework. My second objective is to offer ways of closing the gap between research and action on oppression and liberation. To do so I suggest 2 types of psychopolitical validity: epistemic and transformative.     

Radical Moral Imagination and Moral Luck

To a greater extent than other theorists, Claudia Card in her analysis of moral luck considers the impact of attempts to transform moral meanings on the development of the agent's character and her responsibilities, over time and in relation to other agents. This essay argues that this wider frame of reference captures more of what is at stake in the efforts of those who resist oppression by attempting to implement radically revised meanings.     

Cheshire Calhoun's Project of Separating Lesbian Theory from Feminist Theory

I support Cheshire Calhoun's argument that there is a distinctive type of sexuality injustice addressed to lesbians and gays, but challenge her definitional strategy regarding the concepts of “lesbian” and “gay” and the “universalistic essentialist” distinction that she draws between patriarchy and compulsory heterosexuality. Finally, I take issue with the political implications of her claim that lesbians’ and gays’ special oppression stems from our exclusion from the legal prerogatives of marriage and parenthood.     

Expanding the Psychological Imagination in Pastoral Theology: Using Novels to Better Understand Underrepresented Persons and Groups

This essay argues for the effectiveness of using novels to develop a more sophisticated pastoral imagination by discussing the unique contributions the novel can make to pastoral care and using Toni Morrison’s (1998) novel Paradise to demonstrate the power of the novel to expand the author’s own pastoral imagination. Themes the novel raises include the contextual nature of human experience; the value of cultural theories for deeper and more penetrating analyses of human experience than those provided by psychological theories alone; and the resources available among victims of oppression and abuse for communal healing. The essay concludes with a discussion of the lessons that novels and, in particular, Morrison’s Paradise, have to teach pastoral theologians.     

The Atrocity Paradigm and the Concept of Forgiveness

In this article 1 discuss Claudia Card's treatment of war rape in relation to her discussion of the victim's moral power of forgiveness. I argue that her analysis of the victim's power to withhold forgiveness overlooks the paradoxical structure of witnessing, which implies that there is an ungraspable dimension of atrocity. In relation to this ungraspable element, the proposal that victims of atrocity have the power to either offer or withhold forgiveness may have little relevance.     

Groups and Oppression

Oppression is a form of injustice that occurs when one social group is subordinated while another is privileged, and oppression is maintained by a variety of different mechanisms including social norms, stereotypes, and institutional rules. A key feature of oppression is that it is perpetrated by and affects social groups. In this article I show that because of the central role that groups play in theories of oppression, those theories face significant, and heretofore mostly unrecognized, metaphysical problems. I then identify resources from analytic metaphysics that can be used to address these problems. I show that, although we should not be pessimistic about the prospects for a viable theory of oppression, it will take serious metaphysical work to develop a plausible ontology of oppression, and existing theories have for the most part failed to respond to this challenge.     

Dominant Cultural Narratives,Racism, and Resistance in the Workplace: A Study of the Experiences of Young Black Canadians

Although many studies have examined lived experiences of racism and resistance in various contexts, relatively little research has examined such experiences among Black youth within the workplace—particularly in the Canadian context. In this study I use qualitative analyses of narrative interviews with 24 Black Canadian youth and young adults (aged 16–35) to examine the impact of dominant cultural narratives on lived experiences of workplace racism and resistance. Findings are presented using theatrical games as a central conceptual metaphor, suggesting that: (a) dominant cultural narratives have a major impact on relational dynamics of oppression in the workplace; (b) identity performance is a critical strategy for negotiating dominant cultural narratives in the workplace; and (c) panopticism (the internalized gaze) is a significant aspect of internalized oppression. Implications for future research and action are discussed.     

A Review of Andrea Nye's Feminist Theory and the Philosophies of Man

In this provocative book, Nye argues that feminist attempts to spin coherent theories from the threads of the various philosophies of man fail as the patriarchal assumptions of each theory resist and undermine every effort. Nevertheless, she claims, although the threads cannot be woven into a coherent tapestry, as dedicated feminist Arachnes meticulously separate strand from strand, “the mechanisms of oppression are finally understood” and the patriarchal tapestries begin to unravel.     

Comments on Ofelia Schutte's Work in Feminist Philosophy

This paper on Ofelia Schutte's work discusses five main themes: gender oppression in the context of Latin American theories of social liberation; normative heterosexuality in Beauvoir and Irigaray; Schutte's analysis of women and capitalist globalization processes; her work on cultural identities; and the possibility of feminist transnational identities. 1 conclude with a comment on her postcolonial epistemological method in addressing cultural incommensurability and the possibility of a common agenda for transnational feminism.     

Luck and Oppression

Oppression can be unjust from a luck egalitarian point of view even when it is the consequence of choices for which it is reasonable to hold persons responsible. This is for two reasons. First, people who have not been oppressed are unlikely to anticipate the ways in which their choices may lead them into oppressive conditions. Facts about systematic phenomena (like oppression) are often beyond the epistemic reach of persons who are not currently subject to such conditions, even when they possess adequate information about the particular consequences of their choices. Second, people may be (much) less responsible for remaining in oppressive conditions, even if they are responsible for entering circumstances of oppression. Oppression that results from a person’s choice may cause or contribute to dramatic changes in that person, and these changes may be sufficient to undermine the person’s responsibility for the results of her earlier choice.     

Between Retribution and Restoration: Justice and the TRC

Abstract

Having been struck by the Levinasian aspects of J.M. Coetzee’s Age of Iron, this article tries to ‘reveal’ Coetzee’s novel as a Levinasian narration of how the other ruptures a specific subject’s self-regarding egoism, leading the subject to take up its responsibility for the other. Throughout, the concreteness and realism of the novel is considered supplementary to the abstraction of Levinas’s philosophical thought. It is demonstrated how the main character in Age of Iron, Elizabeth Curren, is confronted by the other as a face, has her right to be put into question by the other, experiences guilt for her usurpation of the place of the other, which becomes positive in her assuming responsibility for the other. In awakening to the other, Curren moves from a Heideggerean concern with her own death (she is dying of cancer) towards a Levinasian prioritising of the other’s life over her own. Her coming into contact with the political violence and oppression of late 1980s South Africa adds to and focuses her expiation for the other.     

Radicalesbianfeminist Theory

Cheshire Calhoun has been working to distinguish lesbian oppression from the sexist oppression of women in general, with the idea that different strategies may be needed to oppose each. On a radical feminist understanding of sexism, however, lesbian oppression is a very important part of the oppression of females generally. Women's liberation requires opposition to lesbian oppression. Or so I argue in supporting radicalesbianfeminism as a unified theory.     

What are Adaptive Preferences? Exclusion and Disability in the Capability Approach

It is a longstanding problem for theorists of justice that many victims of injustice seem to prefer mistreatment, and perpetuate their own oppression. One possible response is to simply ignore such preferences as unreliable ‘adaptive preferences’. Capability theorists have taken this approach, arguing that individuals should be entitled to certain capabilities regardless of their satisfaction without them. Although this initially seems plausible, worries have been raised that undermining the reliability of individuals' strongly‐held preferences impugns their rationality, and further excludes already marginalised groups. I argue that such criticisms trade on an ambiguity between two uses of the term ‘adaptive preference’. An adaptive preference is often assumed to be irrational, and an unreliable guide to its possessor's best interests. However, I suggest a preference may also be adaptive in the sense that it is an unreliable guide to our distributive entitlements, and that this does not require an assessment of individuals' rationality. I consider this distinction in relation to disability, arguing that this clarification allows us to justifiably ignore some disabled individuals' preferences, in the context of theorising about distributive justice, without disrespecting or undermining their rationality or culture.     

Being-with as being-against: Heidegger meets Hegel in The Second Sex

In this paper I attempt to further the case, made in recent years by Eva Gothlin, that readers interested in a philosophical return to Simone de Beauvoir's The Second Sex have good reason to heed Beauvoir's appropriation of central concepts from Heidegger's Being and Time. I speculate about why readers have been hesitant to acknowledge Heidegger's influence on Beauvoir and show that her infrequent though, I argue, important use of the Heideggarian neologism Mitsein in The Second Sex makes inadequate sense apart from an appreciation of the fundamental role played by her appropriation of Hegel's master-slave dialectic in that book. I suggest a way to square Beauvoir's Hegelian claim that human beings are fundamentally at odds with one another with her Heideggerian view that we are also all ontologically with one another. Finally, I sketch out a way of interpreting Beauvoir's employment of certain concepts from Hegel and Heidegger in the service of understanding, hence beginning to overcome, women's oppression.     

After the fall: Layoff victims' trust and cynicism in re‐employment

The relationship between an individual's psychological contract violation by a former employer and his or her attitudes toward a new employer was examined in a sample of lay off victims (N =141). Violation was negatively related to trust in the new employer, and positively related to employee cynicism. The degree that participants worried about being similarly mistreated by their new employer mediated the relationship between violation and both trust and cynicism.