America’s First Memorial Honoring Survivors of Sexual Violence

Over the past two decades, America taken part of a broader global trend of “memorial mania” in which memorials dedicated to remembering injustice have exploded into public space. Memorials that facilitate the centering of marginalized narratives of violence hold significant power for social change. This article focuses on one such space: The Survivors Memorial in Minneapolis, Minnesota. The Survivors Memorial opened in October 2020 and is the first public memorial honoring survivors of sexual violence. Despite the progress of the anti-rape and feminist movements as well as a variety of legal interventions designed to address sexual violence and empower, many survivors are left without a sense of justice or institutional or community recognition. Drawing on 21 in-depth, qualitative interviews with individuals involved in all aspects of the memorial project, this article documents how one community mobilized to create a space for survivors whose voices are often overlooked, disbelieved and silenced by the criminal justice system, practitioners, and communities. In focusing on how participants narrate the significance and meaning of the Survivors Memorial, this article uncovers how social, political, and local circumstances coalesced to make the Memorial possible. These factors include local leadership, the prevalence of sexual violence, the unique structure of the Minneapolis park structure, and the rise of the #MeToo movement. Interviews illuminate that participants worked to intentionally construct the Memorial as an accessible and visible space that centers on providing all sexual violence survivors with public acknowledgment of their experiences, while simultaneously engaging community members in dialogs about sexual violence, ultimately, laying the foundation for sexual violence prevention efforts.

New Dimensions of Global Feminist Influence: Tracking Feminist Mobilization Worldwide, 1975–2015

Feminist mobilization, crucial for advancing women's human rights, has increased in all world regions since 1975. However, we do not know enough about the global impact of this mobilization because we lack adequate databases to explore the ways that feminist mobilization interacts with other factors that enhance and limit women's rights, such as democracy, intergovernmental processes, and transnational, regional organizing. Our ability to explore these questions is obstructed by a lack of data on the global south and measures that focus on formal organizations. This project remedies these gaps, developing an improved measure of feminist mobilization that encompasses autonomous, domestic feminist mobilization in 126 countries, 1975–2015, enabling us to track global and regional trends. Using regional comparisons and statistical analysis, we use this new measure to reveal new patterns and complexities in feminist mobilization. We discern distinct regional patterns in such organizing that defy facile predictions of global convergence and suggest a central role for UN processes advancing women's rights. Our analysis also points to the importance of transnational feminist networks and democratization as factors enabling and strengthening feminist mobilization. We conclude by suggesting some fruitful avenues for exploring relationships between feminist movements, international institutions, and democracy.

The Effect of Genderism on the Process and the Product of Translation

Many studies have been made and still concerning the field of translation. Since the mid-90's a considerable amount of researches has tackled the problem of gender and its effect on the process and the product of translation. Simon (1996, p 508) points out that when comparing women and men as translators and writers through history, women seem to be the weaker side. This paves the way to feminist movements which produce prominent studies concerning gender as a concept and translator's gender as practice on the quality and the accuracy of the translation. Flotow (in Meschia, 2012, p 1-4) outlines several issues that can be examined concerning gender and translation, these are historical studies, theoretical contemplations, translator's identity, post-colonial questions, and cultural questions. This research deals with two aspects of identity, i.e. gender: the gender of the translator (and its effect on the translation if there is any) and the gender of the evaluator of the translated text (and its effect if there is any). The aim of this paper is to find out whether there is any negative influence of the identity on the process and the product of translation. For this purpose, 40 students from the Department of Translation at Al-Ma'moon College University, in addition to 20 postgraduate, have been asked to assess and analyze through a questionnaire (that tackles the identity of both translator and evaluator) and an assessment of Shakespeare's Sonnet (no. 18) and four translated versions of it. The study remarkably shows that the gender-bias effect of the identity of the translator and the evaluator have an influence on students with 12.5% for undergraduate and 5% for postgraduate students. The majority of 87.5% and 95% believe that gender does not affect. This proves the research's hypothesis that there is a difference in the language of the two genders, yet it will not affect the gender of both of the translator and the evaluator.

My Fight or Yours: Stereotypes of Activists From Advantaged and Disadvantaged Groups

In social movements, activists may belong to either the disadvantaged or the advantaged group (e.g., Black racial justice activists or White racial justice activists). Across three experimental survey studies, we examined the content of these stereotypes by asking participants to freely generate a list of characteristics to describe each target group—a classic paradigm in stereotype research. Specifically, we examined the stereotypes applied to Black and White activists within racial justice movements (Study 1, n = 154), female and male activists within feminist movements (Study 2, n =134), and LBGT and straight activists within Lesbian, Gay, Bisexual, and Transgender movements (Study 3, n =156). We found that the “activist” category was consistently differentiated into subcategories based on group status: Disadvantaged group activists were stereotyped as strong and aggressive, whereas advantaged group activists were stereotyped as altruistic and superficial. These findings underscore the importance of considering status differences to understand the social perception of activists.

From Mulan (1998) to Mulan (2020): Disney Conventions, Cross-Cultural Feminist Intervention, and a Compromised Progress

Directed by the feminist filmmaker Niki Caro, Disney’s 2020 live-action remake of Mulan (1998) strove to be a more gender progressive, culturally appropriate, and internationally successful adaptation of the Chinese legend of Mulan than the animated original. Contrary to the film’s intended effect, however, it was a critical and financial letdown. The film was criticized for a wide range of issues, including making unpopular changes to the animated original, misrepresenting Chinese culture and history, perpetuating Orientalist stereotypes, and demonizing Inner Asian steppe nomads. In addition, the film also faced boycott calls amid political controversies surrounding China. It received exceptionally low audience ratings in both the US and China, grossing a total well under its estimated budget. This article argues that Mulan (2020) is not, as many believe, just another Disney film suffering from simple artistic inability, cultural insensitivity, or political injustice, but a window into the tension-ridden intersectionality of the gender, sexual, racial, cultural, and political issues that shape the production and reception of today’s cross-cultural films. It discusses three major problems, the Disney problem, the gender problem, and the cultural problem, that Mulan (2020) tackled with respectful efforts in Caro’s feminist filmmaking pattern. The film made significant compromises between its goals of cultural appropriateness, progressive feminism, and monetary success. Although it eventually failed to satisfactorily resolve these at times conflicting missions, it still achieved important progress in addressing some serious gender and cultural problems in Mulan’s contemporary intertextual metamorphosis, especially those introduced by the Disney animation. By revealing Mulan (2020)’s value and defects, this article intends to flesh out some real-world challenges that feminist movements must overcome to effectively transmit messages and bring about changes at the transcultural level in the arts.

A singularidade da cinquentenária Placar para o contexto histórico do jornalismo esportivo no Brasil

PT. Este trabalho busca trazer uma reflexão acerca da importância da Placar para a construção do jornalismo esportivo no Brasil, fazendo uma sistematização das diferentes fases e seus distintos momentos. Mais longeva revista esportiva brasileira em circulação, o periódico completou, apesar da quase intermitente luta pela sobrevivência, meio século de vida em 2020. Como parte da mídia, também foi ao longo dos anos, de certo modo, um catalisador dos anseios e câmbios sociais e, por isso, esteve sempre em processo de mutação, descrevendo-os e, paralelamente, sendo influenciada pelos contextos das diferentes épocas. Tratamentos sexistas ao futebol de mulheres, como os de “musas” e “gostosas”, por exemplo, atravessaram fases históricas da revista, como as versões Placar Mais (1984), Placar Todos os Esportes (1988) e Futebol, Sexo & Rock and Roll (1995 a 1999). Com o advento do feminismo, esses termos não apenas ficaram para trás como a revista chegou a publicar em 2019 um pedido de desculpas pelo passado misógino e machista. O entrelaçamento histórico também pôde-se observar quando a revista deu voz a jogadores que não se furtavam a declarar seu posicionamento político (no contexto de efervescência em torno da redemocratização do país, nas chamadas “Diretas Já”) ou de discussões em torno da profissionalização do futebol nacional ou denúncias sobre corrupção no esporte. Neste estudo, evidencia-se a existência de uma linha tênue entre a história da sociedade brasileira e a história do futebol no país. Assim, a partir de entrevistas com sete jornalistas que fizeram parte de diferentes fases da revista (Celso Unzelte, Marcelo Duarte, Maurício Barros, Paulo Vinícius Coelho, Ricardo Corrêa, Sérgio Xavier Filho e o mais longínquo editor, Juca Kfouri), este artigo busca contribuir para a construção histórica de um capítulo relevante do entrelaçamento da cultura esportiva com a cultura social no Brasil através da Placar, uma peça fundamental da história do jornalismo esportivo nacional que se mantém viva. *** EN. This article discusses the importance of Placar magazine in the construction of sports journalism in Brazil. It is based on the systematization of different phases of the magazine and the great moments of its history. Placar is the oldest Brazilian sports magazine published and celebrated its jubilee in 2020, after fifty years of a continuous struggle to ensure its existence.As an actor of the media sphere in Brazil, it has also been a catalyst of social yearnings and changes over the years. Therefore, it has always been in a process of mutation, describing them and, in parallel, being influenced by the social and political contexts. Sexism towards women in soccer, expressed by the use of terms such as "muses" or "hotties", is a part of the magazine’s history, more specifically during the time of Placar Mais (1984), Placar Todos os Esportes (1988) and Futebol, Sexo & Rock and Roll (1995 to 1999). With the rise of feminist movements, these terms were discarded, and the magazine took a stand in 2019 by apologizing for the misogynistic and sexist content published in the past. Content imbued with historical momentums also appears at times when the magazine features players who voice political opinions (for instance during the effervescence of the context of redemocratization, at the time of the first direct elections after the fall of the military dictatorship, the so-called "Diretas Já") or share opinions on the professionalization of Brazilian soccer and the corruption operating within the sport’s institutions. The study highlights how fine is the line between the history of Brazilian society and the history of Brazilian soccer. Based on interviews with seven journalists who contributed to the magazine during different phases of its existence (Celso Unzelte, Marcelo Duarte, Maurício Barros, Paulo Vinícius Coelho, Ricardo Corrêa, Sérgio Xavier Filho and the veteran editor, Juca Kfouri), the article contributes to the historical construction of an important testimony of the intertwining of sports and social history in Brazil. This relationship is illustrated through the history of Placar, shown as a contemporary and central player in the history of Brazilian sports journalism. *** FR. Cet article propose une réflexion sur l'importance du magazine Placar dans la construction du journalisme sportif au Brésil, à partir d’une systématisation de ses différentes phases et des grands moments de son histoire. Premier magazine sportif brésilien, Placar a fêté son jubilé en 2020, après cinquante années marquées par un combat continuel pour assurer son existence. En tant qu’acteur du monde médiatique brésilien durant toutes ces années, il représente un catalyseur des aspirations et des changements sociaux. Si, d’un côté, il décrit les contextes des différentes époques du pays, il en subit simultanément l’influence, ce qui explique ses constantes mutations. Le sexisme à l’égard du football féminin, énoncé par des termes tels que « muses » ou « bombasses », a ainsi marqué l’histoire du magazine, dans ses versions Placar Mais (1984), Placar Todos os Esportes (1988) et Futebol, Sexo & Rock and Roll (1995 à 1999). Avec l'avènement du féminisme, ces termes ont non seulement été écartés, mais le magazine a été jusqu’à publier, en 2019, des excuses pour son passé misogyne et sexiste. Cette imbrication historique s’observe également lorsque le magazine donne la parole à des joueurs qui n’hésitent pas à donner leurs opinions, qu’elles soient politiques (dans le contexte effervescent de la redémocratisation du pays, au moment des premières élections directes après la dictature militaire, les « Diretas Já ») ou dans le cadre des discussions autour de la professionnalisation du football brésilien et de la corruption dans le sport. Cette étude montre que seule une frontière ténue sépare l'histoire de la société brésilienne de celle de son football. À partir d'entretiens avec sept journalistes qui ont marqué les différentes phases du magazine (Celso Unzelte, Marcelo Duarte, Maurício Barros, Paulo Vinícius Coelho, Ricardo Corrêa, Sérgio Xavier Filho et le vétéran des rédacteurs, Juca Kfouri), cet article contribue à la construction historique d'un chapitre important de l'entrelacement de la culture sportive et sociale au Brésil. Cette relation est ici mise en perspective à partir du magazine sportif Placar, personnage toujours vivant et fondamental de l'histoire du journalisme sportif brésilien. ***

Chinese People’s Perception and Opinion of Feminism

As the global economy moves towards the direction of gender equality, feminist movements have also become more predominant worldwide, including in Chinese society. The purpose of this research is to explore perceptions and opinions about feminism and women empowerment on feminism-related articles posted on Chinese media sites. This qualitative study looks into four articles on feminism-related topics and developed a codebook to analyze the comments of each of the four articles. The findings show that anti-feminists expressed beliefs that women are not a vulnerable group and that women receive more tolerance, assistance, and care in society. Also, according to the analysis of data, anti-feminists show the tendency of overgeneralizing feminism while pro-feminism comments present clarification or de-stigmatization for feminism. However, overall 49.5% of comments were positive, suggesting an overall positive view of feminist issues.

The Title IX Movement Against Campus Sexual Harassment

Beginning in 2009, hundreds of thousands of students and their allies began to mobilize against campus sexual assault, organizing around the groundbreaking civil rights statute, Title IX of the Education Amendments of 1972, and achieving remarkable progress in advancing gender equality in only about a decade. Moving from the Title IX movement’s genesis during the Obama administration to the movement’s direct-action protests and litigation challenging regulations issued in May 2020 by then-Secretary of Education Betsy DeVos, this chapter tells the story of how Title IX and the student movement interacted from 2009 to 2020. During these years, the movement not only weathered backlash but also influenced later feminist movements such as #MeToo and nonfeminists’ understanding of sexual harassment, demonstrating the continued power and promise of both feminist law and feminist organizing.

Teologi Pembebasan: Gerakan Feminisme Kristen dan Pendekatan Dialog Martin Buber

It cannot be denied that the presence of feminist liberation movements and theology has left such a profound influence on the history of the paradigm shift of the church even more into the wider scope. The theology of feminism has also correctly demonstrated the general failure of men in fulfilling God's plan regarding the purpose of his creation, since love in a husband-wife life is described as Christ loves to His church. The next positive contribution of the theology of liberation of feminism has also stood against the practice of oppression, humiliation, manipulation and even the exploitation of women. It should be noted, however, that in addition to the great contributions that can even trigger a paradigm shift, feminist movements and theology also leave problematic traces. This Christian feminist flow moves in a Christian framework but their method of feminism and theology approach generally entirely uses a liberal perspective. On the one hand they assume that this developed theology comes from the inspired word of God, but on the other hand they step out of the orthodoxy of traditional Christian faith. One of the terms used to respond to feminist movements and theology is that they apply "hermeneutic of suspicion". This means that systematically they assume that the writers of books of the Bible that are generally men, as well as their interpreters deliberately cover the role of women in the era of early Christianity. Also they attempted to abolish the cultural system which is the hallmark of society in the time of writing holy books, the patriarchy that can be matched by the demythologization of Bultmann. This method of exegesis is characterized by Heidegger's existential understanding that is firmly attached to the spirit of feminists in their struggle for rights and ideals. Strictly speaking such a view is certainly far from the biblical truth. If feminists believe that the Bible contains many mistakes but why then they also use them as the basis of authority for their theological principles. It is unfortunate that, on the other hand, this feminist movement must take extreme measures such as sacrificing orthodox Christian principles and tend to be liberal. Martin Buber's view on the importance of dialogue between the sexes proved to provide a way out of the danger of the continued practice of male domination over women; but also preventing women from the risk of extreme feminist liberation movements. === Abstrak Tidak dapat dipungkiri bahwa kehadiran gerakan pembebasan feminis dan teologi telah meninggalkan pengaruh yang begitu besar pada sejarah pergeseran paradigma gereja bahkan lebih ke dalam cakupan yang lebih luas. Teologi feminisme juga telah dengan tepat menunjukkan kegagalan umum pria dalam memenuhi rencana Allah mengenai tujuan ciptaan-Nya, karena cinta dalam kehidupan suami-istri digambarkan sebagai Kristus mengasihi gereja-Nya. Kontribusi positif berikutnya dari teologi pembebasan feminisme juga telah menentang praktik penindasan, penghinaan, manipulasi, dan bahkan eksploitasi perempuan. Namun perlu dicatat bahwa selain kontribusi besar yang bahkan dapat memicu perubahan paradigma, gerakan dan teologi feminis juga meninggalkan jejak yang bermasalah. Aliran feminis Kristen ini bergerak dalam kerangka Kristen, tetapi metode feminisme dan pendekatan teologi mereka pada umumnya seluruhnya menggunakan perspektif liberal. Di satu sisi mereka menganggap bahwa teologi yang dikembangkan ini berasal dari firman Allah yang diilhami, tetapi di sisi lain mereka melangkah keluar dari ortodoksi iman Kristen tradisional. Salah satu istilah yang digunakan untuk menanggapi gerakan dan teologi feminis adalah bahwa mereka menerapkan "hermeneutik kecurigaan". Ini berarti bahwa secara sistematis mereka berasumsi bahwa para penulis buku-buku Alkitab yang umumnya pria, serta penafsir mereka sengaja meliput peran wanita di era awal kekristenan. Mereka juga berusaha menghapuskan sistem budaya yang menjadi ciri khas masyarakat pada saat penulisan kitab suci, patriarki yang dapat ditandingi oleh demitologisasi Bultmann. Metode penafsiran ini ditandai dengan pemahaman eksistensial Heidegger yang melekat erat pada semangat kaum feminis dalam perjuangan mereka untuk hak dan cita-cita. Berbicara dengan tegas pandangan seperti itu tentu jauh dari kebenaran alkitabiah. Jika kaum feminis percaya bahwa Alkitab mengandung banyak kesalahan tetapi mengapa mereka juga menggunakannya sebagai dasar otoritas untuk prinsip-prinsip teologis mereka. Sangat disayangkan bahwa, di sisi lain, gerakan feminis ini harus mengambil langkah-langkah ekstrim seperti mengorbankan prinsip-prinsip Kristen ortodoks dan cenderung liberal. Pandangan Martin Buber tentang pentingnya dialog antar jenis kelamin terbukti memberikan jalan keluar dari bahaya praktik lanjutan dominasi laki-laki terhadap perempuan; tetapi juga mencegah wanita dari risiko gerakan pembebasan feminis ekstrim.

Changing public opinion about gender activates group threat and opposition to feminist social movements among men

Two studies examined whether men’s perception of the declining value of traditional masculinity activates social status, realistic, and symbolic threat, and in turn motivates opposition to feminist social movements. In Study 1, men’s perception that their ingroup is losing value across several social spheres was associated with social status and realistic threat, both of which were associated with opposition to feminist movements. Study 2, an experiment, presented men with public opinion data showing a 30-year decline in the degree to which Americans value traditional masculinity or no decline. Information about the declining value of masculinity activated status threat, which motivated less support for feminist movements. Among men who highly identified as masculine, this same information reduced support for feminist movements through symbolic threat. In sum, perceived decline in the social value of traditional masculinity creates status anxiety about the ingroup’s future and motivates compensatory reactions against gender equality.