“The World Was Given Us to Fix It”

This article explores the ecopoetry written by three women poets who also identify themselves as Jewish poets: Alicia Ostriker, Marge Piercy and Naomi Ruth Lowinsky. It examines whether they employ any or some/all of the “emancipatory strategies” characteristic of the ecofeminist re-imagination of nature and human relationships with the natural world, seeking to answer several questions: How far can these poems be considered part of eco-Judaism? Does the fact that their authors are women also make them ecofeminist works? Does the poets’ Jewish feminist identity contribute to their ecopoetic call for ecological change?

Feminist Identity and Sexual Behavior: The Intimate is Political

Feminism is understood to be not only about equality for women as a group, but also about personal choices in a gender-unequal world. In this paper, I examine whether feminist identity is associated with solo and partnered sexual behavior. Using an original, representative survey of adult Canadian women (N=1,126), I employ ordinal logistic and logistic regression analyses to assess the relationship between feminist identity and sexual behavior. I find that those who call themselves feminists report having more recently masturbated than non-feminist women. In addition, I find that in partnered sexual encounters, feminists are more likely to participate in anal play, as well as engage in more kissing, cuddling and massage than non-feminists. I also find that feminist women are more likely to receive oral sex than non-feminists. These findings contribute to our understanding of feminist identity as tied to women’s personal lives, extending this association to the realm of sexual activity. In this case, the political is not only personal, it is intimate as well. Claiming a feminist identity is aligned with an approach to sexuality that includes a wider array of intimate and sexual behaviors that center women’s sexual and emotional needs in partnered encounters.

Feminism and Firearms: Gun Ownership, Gun Carrying, and Women’s Empowerment

In this article, I use the 2018 Guns in American Life Survey (GALS) to investigate the relationship between feminist identity, gun ownership, gun carrying, and women’s empowerment. Notably, while identifying as a feminist lessens the likelihood that a woman will own a gun, of women who own handguns, feminists are more likely to carry their guns all or most of the time. Past victimization is associated with ownership and carrying, confirming genuine concern by women about their safety. Finally, findings reveal that women are more empowered by guns than are men and the relationship is moderated by age. Results are discussed in light of the current American gun culture focused on self-defense and a carry mindset that some women develop as feminist culture in action.

Wyjście poza dualizm. Konstruowanie podmiotowości i cielesności w Języku korzyści Kiry Pietrek

The article presents an application of Elizabeth Grosz’s corporeal feminism to the interpretation of Język korzyści by Kira Pietrek. The emphasis is put on how the subjectivity and fleshliness of poetic characters are constructed. The key issues of the feminist identity discourse focus on redefining the categories of subject and flesh as well as going beyond the mind-body and subject-object oppositions. Pietrek uses and, at the same time, exposes and ridicules schemes and clichés to reconstruct patriarchal reality. Research problems concern insufficient characterization of the subject’s “materiality”, which is connected with the adoption of solutions that go beyond Grosz’s theoretical considerations.

Patterns of conflict speech and young adult feminist identity construction on Tumblr

Interactions on social media platforms are becoming increasingly relevant from an identity construction perspective. Conflict speech, in particular, is a form of interaction that is especially common in online spaces and constructs identity through polarization, strengthening the in-group while deemphasizing the out-group. The young adult feminist identity has established a strong presence in online spaces, specifically the microblogging platform Tumblr. This study seeks to analyze the role of conflict speech in young adult feminist identity construction through focusing on recontextualization of comments and name-calling strategies. Within this analysis, it is possible to determine the importance of conflict speech as it strengthens the collective feminist identity while allowing those in the in-group to exclude and dismiss conflictual comments stemming from those in the out-group.

SEEING THE BELLY DANCE AS A FEMINIST POSSIBILITY: GAZE, GENDER AND PUBLIC SPACE IN ISTANBUL

This paper discusses the ancient form of belly dance as an example to speak more in depth about the public spaces of Istanbul, where the female body is constantly under surveillance by the male gaze. Over thousands of years, the ancient dance form of belly dance has been transformed from a collective women’s ritual to a form of entertainment that serves the male gaze. This paper looks for the possibilities tore-define belly dance as a feminist counter strategy to revive its essence. Framed by the Muted Group Theory, this paper also exemplifies various artworks and strategies produced by female artists and analyze them in the light of this theory. It also searches for redefining the belly dance as part of a feminist identity and asks whether these artistic strategies could be pathways in re-defining belly dance as a feminist practice. KeywordsFeminism. Public Space. Belly Dance. Muted Group. Gender.

Butler and Postanalytic Philosophy

This article has two aims: (i) to bring Judith Butler and Wilfrid Sellars into conversation; and (ii) to argue that Butler's poststructuralist critique of feminist identity politics has metaphilosophical potential, given her pragmatic parallel with Sellars's critique of conceptual analyses of knowledge. With regard to (i), I argue that Butler's objections to the definitional practice constitutive of certain ways of construing feminism is comparable to Sellars's critique of the analytical project geared toward providing definitions of knowledge. Specifically, I propose that moving away from a definition of woman to what one may call poststructuralist sites of woman parallels moving away from a definition of knowledge to a pragmatic account of knowledge as a recognizable standing in the normative space of reasons. With regard to (ii), I argue that the important parallels between Butler's poststructuralist feminism and Sellars's antirepresentationalist normative pragmatism about knowledge enable one to think of her poststructuralist feminism as mapping out pragmatic cognitive strategies and visions for doing philosophy. This article starts a conversation between two philosophers whom the literature has yet to fully introduce to each other.