Awareness and Change

Ethical Life ◽  
2015 ◽  
Author(s):  
Webb Keane
Keyword(s):  
Everyday Life ◽  
Subjective Experience ◽  
Focus Of Attention ◽  
Feminist Movement ◽  
Social Analysis ◽  
Consciousness Raising ◽  
Feminist Consciousness ◽  
1960S And 1970S ◽  
The 1960S

This chapter discusses the idea of ethical history, looking at situations in which hitherto taken-for-granted aspects of everyday life came to be the focus of attention, such as feminist consciousness-raising in the 1960s and 1970s. Indeed, the American feminist movement is the invention and promulgation of the technique of consciousness-raising. Consciousness-raising is interesting for several reasons: it took very seriously the effects of problematizing the habits of everyday life, it succeeded in changing the descriptions and evaluations of actions and persons that were available for many Americans, and it ultimately foundered, in part, on an unresolved tension between subjective experience and objective social analysis. The chapter then argues that processes like this play an important role in the historical transformations of ethical and moral worlds.

Consciousness-Raising

2020 ◽  
pp. 232-245
Author(s):  
Tabatha Leggett
Keyword(s):  
New York ◽  
Social Media ◽  
Critical Consciousness ◽  
First Person ◽  
Consciousness Raising ◽  
Collective Voice ◽  
Radical Feminist ◽  
Feminist Consciousness ◽  
1960S And 1970S ◽  
The 1960S

This chapter examines consciousness-raising as a means of challenging oppression. Bringing the #MeToo movement into contact with first-person accounts and criticisms of the radical feminist consciousness-raising groups that formed in New York and Chicago in the 1960s and 1970s, it suggests that they remain an essential force to challenge female oppression today. It touches on the various ways that patriarchal structures silence women, how consciousness-raising undercuts this silencing by giving women a collective voice, and how social media can amplify this voice. Finally, it addresses common criticisms of consciousness-raising movements, especially concerning the disproportionate focus on white women’s concerns that they have historically represented and universalized. It touches on Kimberlé Crenhaw’s theory of intersectionality as well as Paulo Friere’s conception of critical consciousness theory to explore the notion of truly inclusive consciousness-raising movements.

Reciprocal narratives in Que bom te ver viva (Lúcia Murat, 1989)

2021 ◽  
Vol 21 (2) ◽  
pp. 165-183
Author(s):  
Patrícia Sequeira Brás
Keyword(s):  
Historical Narrative ◽  
Political Prisoners ◽  
Fictional Character ◽  
Consciousness Raising ◽  
1960S And 1970S ◽  
The 1960S ◽  
The Military ◽  
Feminist Practice

Directed by Brazilian filmmaker Lúcia Murat, Que bom te ver viva [How nice to see you alive] (1989) interlaces the testimonies of eight female political prisoners with a monologue voiced by an anonymous female fictional character. All allude to the experience of torture under the military dictatorial regime in Brazil. Given that Murat was a militant student imprisoned and tortured during the dictatorship, the film appears to have an autobiographical motivation. I argue, however, that the interlacing of fictional monologue and ‘real’ testimonies effaces this motivation. Rather, the intersection between fictional and testimonial accounts offers a reciprocal recognition between interviewees and filmmaker, allowing for the inscription of these individual stories into the historical narrative. I also argue that this reciprocal recognition is anchored in the feminist practice of storytelling, practised in consciousness-raising feminist groups in the 1960s and 1970s. Adriana Cavarero’s philosophy of narration underpins my analysis.

Kayyali, Louay (1934–1978)

2018 ◽  
Author(s):  
Anneka Lenssen
Keyword(s):  
Mental Illness ◽  
Everyday Life ◽  
Fine Arts ◽  
Still Life ◽  
The Social ◽  
Art Scene ◽  
1960S And 1970S ◽  
The 1960S

Louay Kayyali was one of the leading painters of the emergent Syrian art scene during the 1960s and 1970s. His most admired works depict individual laborers as "types," illustrating the tragic humanism of everyday life. Kayyali began his career in Aleppo, exhibiting academic portraits and still life paintings locally. In 1956, he won a fellowship to study at the Academy of Fine Arts in Rome, where he became interested in fresco and other traditional techniques. After completing his studies in 1961, Kayyali settled in Damascus and joined the faculty at the new College of Fine Arts. For a period of five years, he exhibited his portrait types, flowers, and architectural landscapes—rendered in simple lines and color stains on pressed chipboard—regularly, to acclaim from collectors. From 1965 onward, Kayyali began to struggle with mental illness. In this later period, he turned to more overtly politicized themes, including a series of dramatic charcoal drawings of citizens under siege, which was sponsored by the Syrian government as a touring exhibition in support of the Arab liberation cause. He also continued to produce paintings of fishermen, street sellers, and mothers as representations of the social themes then preoccupying him.

‘Histories of Everyday Life’ in Local Museums

2021 ◽  
pp. 128-161
Author(s):  
Laura Carter
Keyword(s):  
Twentieth Century ◽  
Everyday Life ◽  
Social History ◽  
Local Community ◽  
Community Settings ◽  
Industrial Heritage ◽  
History Of ◽  
Folk History ◽  
1960S And 1970S ◽  
The 1960S

The second part of this book, of which this chapter is part, is about the ‘history of everyday life’ in practice. This chapter examines the ‘history of everyday life’ in local community settings. It argues that folk museums were the museological vehicles of popular social history in mid-twentieth-century Britain. The British folk museum movement is traced via museum case studies in Luton, Cambridge, York, and the Highlands. Collecting practices, curation, visitors, and the educational programmes within each museum are analysed. The practices of several curator-collectors of everyday life, notably Enid Porter and Isabel Grant, are explored in depth. The chapter argues that folk history, so often thought of as a talisman of the extreme right, was recast at a community level into a feminized and conservative ‘history of everyday life’ for ordinary people. The final part of the chapter connects the ‘history of everyday life’ to debates about the emergence of commercial and industrial heritage in Britain during the 1960s and 1970s.

On Their Own Behalf

2020 ◽  
pp. 1-16
Author(s):  
Mary J. Henold
Keyword(s):  
Gender Roles ◽  
Vatican Ii ◽  
Large Scale ◽  
Historical Record ◽  
Feminist Movement ◽  
Second Vatican Council ◽  
Vatican Council ◽  
Catholic Women ◽  
1960S And 1970S ◽  
The 1960S

This chapter introduces the argument that Catholic laywomen expanded on the changes of Vatican II by exploring shifting understandings of gender on a large scale in the ten years following the Second Vatican Council. The historical record reveals a significant output of written material in these years, written by laywomen, and intended to probe unsettled questions about gender rising in those uncertain times. Despite the official church’s reluctance to reassess its teaching on gender roles, moderate and often non-feminist laywomen used ideas from the feminist movement in the 1960s and 1970s to challenge accepted definitions of Catholic womanhood. In particular, Catholic women questioned the immutability of gender roles, and the accepted and wide-spread teaching of complementarity. They also challenged narrow conceptions of laywomen’s vocation, both spiritual and professional.

Governing the noisy sphere: Geographies of noise regulation in the US

2019 ◽  
Vol 38 (3) ◽  
pp. 539-556
Author(s):  
Key MacFarlane
Keyword(s):  
Everyday Life ◽  
Environmental Protection ◽  
The Body ◽  
Commercial Activities ◽  
Law And Policy ◽  
Legal Perspective ◽  
The Us ◽  
1960S And 1970S ◽  
The 1960S ◽  
To Receive

Over the last 10 years there has been considerable growth in the range of geographical work on sound, particularly on how sound shapes everyday life. One area that is beginning to receive attention is how noise is formalized in law and policy. This paper contributes to that literature by developing a geographic theory of modern noise regulation. Two policies are examined: the US Environmental Protection Agency’s Noise Control Act of 1972 and Seattle’s Noise Ordinance of 1977. Combining Foucauldian and Marxian frameworks, I argue that these documents trace a biopolitics of “sensible citizenship” that emerges within, as a means of managing, a changing regime of capitalist accumulation, as global attention began to shift from production to the “noisy sphere” of exchange in the 1960s and 1970s. Noise, I claim here, has come to physically embody capitalism’s inner contradictions—between needing to promote commercial activities and needing to control the noisy externalities those activities create. Such an analysis addresses recent calls for a more historically and materially grounded approach to the study of sound in human geography, while also adding a critical legal perspective to recent debates on the relations between citizenship, the body, and governance.

The Poetry and Prose of Everyday Life in Communist Kraków: Moths, Old Maids, and the Memoirs of Adam Zagajewski

Slavic Review ◽  
2002 ◽  
Vol 61 (2) ◽  
pp. 345-356
Author(s):  
Larry Wolff
Keyword(s):  
Twentieth Century ◽  
Everyday Life ◽  
Cultural History ◽  
Fin De Siecle ◽  
Intellectual Life ◽  
Witold Gombrowicz ◽  
Czeslaw Milosz ◽  
1960S And 1970S ◽  
The 1960S ◽  
The City

This essay analyzes Adam Zagajewski’s recent memoir W cudzym pigknie (Another beauty), in which he reflects particularly on the decades of the 1960s and 1970s, when he was a student and young poet in Kraków. The essay addresses Zagajewski’s perspective on the city of Kraków, his reflections on communism in Wladyslaw Gomulka’s Poland, his sense of the relations between older and younger Polish generations, and his efforts to negotiate a personal balance between poetry and politics. Zagajewski’s memoir is discussed in the context of his own poetry, of Polish intellectual life, and of Kraków’s cultural history from the 1890s to the 1980s. Intellectual points of reference and comparison range from Tadeusz “Boy“ Żeleński and Stanisław Wyspiański in fin-de-siècle Kraków, to Witold Gombrowicz, Czesław Miłosz, and Adam Michnik in later twentieth-century Polish letters and politics. The essay, finally, attempts to assess the significance and implications of communism for Polish poetry, literature, and intellectual life.

Social Movements and Spiritual Diversity

2017 ◽  
Keyword(s):  
Vietnam War ◽  
Political Institutions ◽  
Political Reform ◽  
Reproductive Technologies ◽  
Feminist Movement ◽  
Moral Outrage ◽  
Religious Liberalism ◽  
1960S And 1970S ◽  
The 1960S ◽  
Martin Luther King

The 1960s and 1970s were decades of great upheaval in American life. The politics of gender, sexuality, and family changed, transformed by new reproductive technologies and a resurgent feminist movement. The Vietnam War and the Watergate scandal eroded Americans' confidence in political institutions. This period also saw a remarkable intellectual ferment of American religious liberalism, which assumed that religion had to adapt to a changing culture and that social and political reform were necessary imperatives for committed people of faith. This chapter presents the following documents: John F. Kennedy's “Address to the Greater Houston Ministerial Association” (1960), Martin Luther King, Jr.'s “Letter from Birmingham Jail” (1963), Jerry Falwell's “Ministers and Marches” (1965), Abraham Heschel's “The Moral Outrage of Vietnam” (1967), and Mary Daly's Beyond God the Father (1973).

Conclusion

2017 ◽  
pp. 197-201
Author(s):  
Nick Hubble
Keyword(s):  
Everyday Life ◽  
Public Engagement ◽  
Real World ◽  
Literary History ◽  
Proletarian Literature ◽  
Structures Of Feeling ◽  
1960S And 1970S ◽  
Modernist Studies ◽  
The 1960S ◽  
State Infrastructure

The conclusion considers the various legacies of proletarian modernism and the structures of feeling it supported, including the equalities legislation of the 1960s and 1970s, and the promotion of self-reflexivity in the private sphere. It is argued that focusing on this kind of intersectional proletarian literature might provide a good direction for the future of modernist studies and a means for preserving and channelling the energy and radical analyses which have given the New Modernist Studies momentum over the last fifteen years or so into a wider-ranging, democratic and more global public engagement with everyday culture. It is argued that the possible futures imagined by the modernist-proletarian texts considered in this book far exceed the capacity of state infrastructure and mainstream political imagination. The conclusion also calls for a reinterpretation of literary history to focus on subjectivity, intersubjectivity and desire in relation to everyday life, which would have real-world consequences through its relevance to an intersectional approach to politics.

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