Gender and the Third Wave of variation study

In the past thirty years, the study of sociolinguistic variation has moved its focus ‘inside’ the speaker – from macrosocial categories to local categories, to the personae that inhabit categories and to the stylistic practice in which personae entangle themselves in the social landscape. This latter stage has commonly been called the Third Wave and is indeed inspired by third wave feminism, as the focus has turned from the gender binary to the range of gendered personae. This article traces my participation in these developments, beginning with the Berkeley Women and Language Group conferences and unfolding in a student-run seminar at Stanford.

Conclusion

This chapter reconceptualises the findings from Zika to the global level to understand what global heath security can learn from unpacking this health emergency and how global health security policy can be made more gender inclusive. It also readdress the state-centric focus of the global health security narrative, which has systematically excluded women, through repositioning women as the referent object of securitisation. The chapter suggests that women’s needs and lived reality should be taken into consideration and that policy might be developed which makes tangible approaches to counteracting the risks posed to women, rather than focusing on broader systems, economies or societies. Finally, it considers that the book has not done justice to women’s agency within outbreaks, and painting them as victims of a broader structural failure within third wave feminism overlooks the activities that women have undertaken to protect themselves from disease or its effects.

SPEECH ACT STRATEGY UTTERED BY EMMA WATSON AND MALALA YOUSAFZAI AS THE INSTRUMENT OF EMPOWERMENT

Women’s voice has been heard by the society for the past few years. There are a lot of movements created by women to support each other, for example, Women’s March, Time’s Up, #MeToo, and HeForShe. This movement will lead to more recognition of women in various expertise. Consequently, those amazing women are able to meet in one situation. The certain situation leads women to do a conversation. The conversation between women also includes different kinds of speech acts. This study aims to find the speech act uttered by Emma Watson and Malala Yousafzai as the instrument of empowerment. The result of the study shows that Emma Watson and Malala Yousafzai are mostly using directive speech acts in their speeches. The purpose of the directive speech act is to make people do something. Emma and Malala use directive speech act to empower people to accomplish something. The use of the directive speech act also related to the third-wave feminism movement. This movement establishes women to be bold, empowered, and brave. So, the third wave of feminism also influences Emma and Malala as bold and empowered women. They empower other people to do something through their speech act because they are empowered, women.

Revising Mary Queen of Scots: from Protestant Persecution to Patriarchal Struggle

Since Mary Queen of Scots’ execution in 1587, she has become a symbol of Scottish identity, failed female leadership, and Catholic martyrdom. Throughout the twentieth century, Mary was regularly depicted on screen (Ford, 1936; Froelich, 1940; Jarrott, 1971) as a thrice-wed Catholic queen, unable to rule her country due to her feminine nature and Catholic roots. However, with the rise of third wave feminism and postfeminism in media, coupled with the increased influence of female directors and writers, Mary’s characterization has shifted from portraying female/emotional weakness and religious sacrifice to female/collaborative strength in hardship and a struggle against patriarchal prejudice. Josie Rourke’s film Mary Queen of Scots (2018) and CW’s Reign (2013-2017) present a queen who is no longer limited to her religious identity as a Catholic martyr, and consequently a weak ruler. Instead religious division is mostly sidelined, and gendered politics is the central struggle, highlighting similarities between Mary and Queen Elizabeth I of England, where previous films presented opposites. Together, these two productions transform Mary’s narrative from fragility and religion, into a struggle against misogynistic control of powerful women.

Ruling the Country Without Losing the Self

Despite the pursuit of gender equality emphasised by first, second, and third wave feminism, society continues to socially construct women as inferior to men, that their place should be in the home and that they pose a threat to masculine ideals if women do not act or conform to hegemonically feminine traits. So, what happens when a woman is elected to a role generally occupied by men? This is a question set to be addressed in this chapter on Prime Minister of New Zealand, Jacinda Ardern. Applying thematic analysis to a series of Facebook videos uploaded to Ardern's Page, this research found that Ardern tended to emphasise what mattered to her, personal information about herself and her work, and what it meant to be a career mum. The themes indicate that in some cases she could speak with her own voice, but that political and societal structures influenced her identity work.

“The Goddess is Alive. Magic is Afoot.”

This article analyzes the influence of radical and cultural feminist ideas on the writings produced by Zsuzsanna Emese Mokcsay (b. 1940), a seminal Pagan activist who spearheaded the development of the Dianic Witchcraft tradition during the 1970s and 1980s. An examination of Budapest's writings reveals the ideological background of Dianic Wicca, found in the specific aspects in the works of radical and cultural feminist thinkers such Mary Daly, Adrienne Rich, Robin Morgan, Susan Griffin, and Susan Brownmiller, which suited Budapest's lesbian-separatists leanings. The article thus sheds light on the politics of Goddess Spirituality during its formative years that have made modern Paganism what it is today. This is particularly important in light of the challenges to Dianic Wicca (and Goddess Spirituality in general) in recent decades, as third-wave feminism and transgender rights highlight a generational gap between veteran and younger Dianic women.

The Mothers, Daughters, Sisters: The Intergenerational Transmission of Womanhood in Margaret Atwood’s The Handmaid’s Tale and The Testaments

The article reads The Handmaid’s Tale and The Testaments as a response to changes in the feminist movement. Less radical than their mothers’ generation, second-wave feminists’ daughters often abandoned the struggle for equality and focused on homemaking. Nevertheless, the 1990s saw a resurgence of the women’s liberation movement known as the third wave. These feminism(s) significantly redefined the notion of womanhood and emphasised the diversity of the female. After 2010, critics argue, third-wave feminism entered the fourth wave. This analysis of The Handmaid’s Tale focuses on Offred’s relationship with her mother, which is representative of the wider phenomenon of the Backlash. It investigates how the mother and her generation influenced the maternal choices of the Handmaid and discusses the trauma of child removal suffered by Offred. The final section examines The Testaments through the lens of third-wave feminism and analyzes the plight of Offred’s daughters, focusing on their attitudes towards womanhood and maternity.