Feminism(s)

"I read the message over and over, my chest tight with relief and exhilaration. We were on the edge of something forbidden yet real. And for the first time, the hidden longing that had haunted both our hearts had found acknowledgment, even if the world outside would never understand. After that first fragile chat, our relationship began to grow slowly, cautiously, like a plant nurtured in secret. The initial days were marked by shyness and uncertainty. Every message, every brief meeting, carried an electric tension that neither of us knew how to handle. We would sit together in quiet corners of the house or courtyard, words often unnecessary, yet the silence itself was intimate. My heart would race at the mere brush of his hand against mine or the way our eyes met briefly and quickly looked away."

У раду се анализирају представе женске инвалидности у роману Чедомир Илић. Инвалидност представља репер-тачку око које се образује нарација (наративна протеза), којом се карактеризује главни лик и којом је сам роман мотивисан (Хроми идеали је наслов прве верзије романа). Инвалидност се у роману доводи у везу са нескладном телесношћу, чудовишћношћу, обескореношћу, изолованошћу, самосвесношћу и слободнијом сексуалношћу. Инвалидност обухвата интердисциплинарно проучавање, стога се гледа, као и сексуалност, у контексту, и као конструкт. Кључне речи: инвалидност, конструкт, сексуалност, телесност, обескорењеност, наративна протеза, Чедомир Илић.

This study examines the covert dimensions of economic abuse as a distinct and deliberate tactic employed to undermine women's financial independence. Focusing on the lived experiences of Palestinian women shared in two prominent Facebook groups, the research employs a qualitative thematic analysis to illuminate the structural mechanisms of control within intimate partner relationships. Six principal themes emerged: the full appropriation of women's earnings, restrictions on access to fundamental necessities, coerced indebtedness and imposed financial liabilities, extended familial interference, divorce-related economic coercion, and the exploration of pathways to legal and social interventions. The findings reveal that economic abuse is rooted in patriarchal norms and systemic power imbalances, inflicting both material and psychological harm. This study highlights the urgent need for comprehensive legal reforms and culturally sensitive support systems to empower survivors and restore their financial autonomy.

Tayari Jones's An American Marriage (2018) has been widely acclaimed for its exploration of love, loyalty, and the devastating impact of wrongful incarceration on African American communities. While much scholarship has emphasized Roy's imprisonment as a critique of systemic racism, less attention has been given to Celestial, whose struggles illuminate a different but equally urgent narrative. This study fills that gap by analyzing the novel in terms of Black feminist resistance and with reference to three interrelated themes: Voice, Marriage, and racial justice. The theoretical perspectives of bell hooks, Audre Lorde, Patricia Hill Collins, Dorothy Roberts, and Kimberle Crenshaw are put into practice by the researcher using a qualitative textual analysis. Celestial letters and artistic activities are viewed as survival and resistance because Lorde insisted on turning silence into words. The critique of family and institutional control offered by Collins and Roberts points to the fact that Celestial opposes patriarchal expectations of Marriage. The intersectionality of Crenshaw uncovers the position of her having to carry the added weight of systematic racism despite her not being incarcerated herself. The results confirm that the story of Celestial is a strong place of resistance, whereby she reinvents loyalty, asserting autonomy and contesting the fact that Black women are shunned and silenced in private and public realms. Re-centering Celestial, the study becomes part of the Black feminist literature criticism since it demonstrates that An American Marriage is not only a novel of racial injustice but also a celebration of the strengths and power of Black women. Finally, the study broadens the discourse on the topic, establishing the work by Jones as an essential input to the twenty-first-century African American feminist literature.

Où la frontière orientale de la littérature européenne se situe-t-elle ? C'est la grande question que pose la lecture de l'oeuvre de Lessia Oukraïnka (1871-1913). En effet, défendant l'ukrainien comme langue littéraire, elle se place toutefois en porte-à-faux avec les ukrainophiles traditionalistes dans la mesure où elle veut développer une littérature ukrainienne moderne par son européanité. De là son polyglottisme, son intense activité de traductrice et le fait qu'elle fasse de son oeuvre un véritable espace de polyglossie.

de género, centrándose en los retos, avances y limitaciones actuales. Se parte de la constatación de una ausencia notable de voces femeninas tanto en la producción como en la investigación académica, y se plantea como objetivo principal visibilizar las trayectorias de directoras de animación que además ejercen como docentes, para entender cómo ha sido su recorrido profesional y cómo perciben la enseñanza y el futuro del sector. Se emplea una metodología cualitativa basada en entrevistas semiestructuradas, dirigidas a profesionales españolas, vinculadas a la Asociación MIA, e internacionales, con el fin de recoger sus opiniones, identificar patrones comunes y propuestas para una mayor equidad. A lo largo del estudio se abordan informes sectoriales recientes, aportaciones teóricas y ejemplos significativos de figuras como Joanna Quinn, Bárbara R. Gragirena y María Trenor, lo que permite trazar una panorámica del contexto actual. Se analizan además temas como la representación de género en la animación dirigida al público

This paper presents a critical examination of Indira Goswami’s novel, The Moth-Eaten Howdah of a Tusker, reevaluating its portrayal of cultural decay and social transformation in 20th-century Assam. Departing from a traditional thematic reading, this study argues that the novel functions as a complex commentary on the dialectic between inherited tradition and revolutionary change. The fall of the feudal Adhikar family and the crumbling Vaishnavite Sattra are analyzed not merely as allegories of decline, but as sites where ideological and material contradictions are fiercely negotiated. Drawing on theoretical insights from postcolonialism and subaltern studies, this analysis interrogates how Goswami's narrative unsettles colonial and indigenous power structures. The paper delves into the gendered oppression embodied by the tragic figure of Giribala, whose subtle acts of resistance and eventual demise reveal the systemic violence of patriarchal orthodoxy. Concurrently, it examines the character of Indranath as a failed liberal humanist, whose tragic end exposes the pitfalls of both ossified tradition and uncritical revolutionary fervor. Ultimately, the paper will examine how Goswami’s work transcends a simple elegy for a bygone era, presenting instead a nuanced critique of modernity and a compelling case for a more ethically grounded path toward social evolution.

Memory cannot be understood merely as a personal experience of the individual; it must also be examined as a collective experience shared by groups in society. Cultural memories of old age are socially constructed and transmitted through media such as literature, which preserves and challenges such narratives. Narrativizing memories of elderly people through works of the Vollendungsroman allows older characters to construct their own visions of growing old. Over the past three decades, resilience narratives in English literature have increasingly foregrounded stories of older adults who withstand challenges of ageing and transform them into renewed strength in what can be described as a form of 'remembering forward'. This article argues that literature not only reflects but actively reshapes cultural memory. Drawing on the works of Jan Assmann and Astrid Erll, it examines Gabriel García Márquez's Love in the Time of Cholera as a counter-memory that challenges stereotypes of ageing.

La violencia es un fenómeno que se encuentra inserta en todas las relaciones humanas, incluyendo vínculos como la familia, la pareja, o amistad, que de acuerdo al imaginario colectivo, deberían ser una red de protección y soporte a lo largo de la vida, sin embargo, los datos obtenido revelan otra realidad, especialmente para la población femenina y aún más en eventos inesperados como la pandemia por COVID-19; es por ello que esta investigación tuvo como objetivo conocer la percepción de la seguridad del hogar asociada a las relaciones filiales y de afinidad de las estudiantes universitarias. El abordaje fue cuantitativo con un alcance descriptivo, y, una muestra de 1,241 encuestas aplicadas a mujeres universitarias, con un rango de edad comprendido entre 17 y 56 años. Los resultados confirman que el hogar, como ámbito privado, es uno de los lugares que las estudiantes perciben como más inseguro y donde se ejerce la violencia con mayor frecuencia, donde el principal reproductor es el hombre, generalmente la pareja, el padre o los tíos; los principales tipos de violencia percibidos son la psicológica, la física y la sexual. En el ámbito público, identifican la calle como el lugar más inseguro, siendo hombres desconocidos los principales reproductores de la violencia. Es por lo anterior que se vuelve clave educar, sensibilizar y concientizar desde edades tempranas a la población en general, con la finalidad de prevenir y con ello minimizar exponencialmente la violencia dirigida a las mujeres en el ciclo vital.

Autor: López-Sáez, M. Á. (2025). Guía práctica para la inclusión de la perspectiva de diversidad sexual y de género en la investigación.
Contenido de la Guia:
1. Introducción
1.2 ¿Por qué es importante incorporar una perspectiva de la DSG en investigación?
2. Una aproximación al sexo asignado al nacer/sexo/género/identidad de género
2.1 Algunos ejemplos de conceptualización de lo relativo al sexo/género/identidad de
género
3.Una aproximación de lo relativo a la sexualidad/orientación sexual
3.1 Algunos ejemplos de conceptualización de lo relativo a la sexualidad/orientación
sexual
4. Una aproximación de lo relativo a los vínculos amorosos/afectivos
4.1 Algunos ejemplos de conceptualización de lo relativo a los vínculos amorosos/afectivos
Í5. Algunas recomendaciones de corte cualitativo en todas las categorías de la DSG
6. Algunos aspectos generales que considerar tras el análisis de los datos
7. Dudas en la incorporación de la perspectiva de la DSG, checklist y terminología
8. Referencias

This review article 2 discusses several ways in which women's subordination has been addressed in various cultural contexts: from Thailand to Poland, Bulgaria, Greece and Egypt. The paper points to how the concept of gender intertwines with labour, consumption, modernity, migrant experiences, kinship, reproduction, personhood, ethics and religious practices. The cases brought to the fore reconceptualise the domination and resistance doublet and provide novel ways to conceptualize and address gender, not only as a constructed identity, but also as embodied performance. Without aiming to paint a detailed picture of feminist anthropology, the paper explores how ideas developed in these inquiries question the taken-for-granted assumption about the universality of women's subordination and challenge the emancipation prerequisite of feminist agenda.

This Research paper deals with Ahlaya's power to reclaim the self, ambitious woman who dares to ignore the societal norms with her choices. Androcentric perspective had dominated the mythological narrations, which had consistently shown women characters as an ideal or victim to society. Their voice and contribution remains unheard, their roles are restricted to be ideal, beautiful and docile women. Retellings in postmodern literature had given more power and space to minor characters. Kavita Kané in her book Ahalya's Awakening shows infidelity as Ahalya's choice. Destiny from princess to Rishika is decided by her courage, determination and faith. Her assertion for the self should be embraced by the modern women, they need not to fear from the society nothing remains with them except self-satisfaction. The study highlights struggle of a woman who dared to dream, fulfils her desires by taking decisions for herself by ignoring the patriarchal norms.

Igualdad de género Formación docente ODS Revisión de alcance La igualdad de género sigue siendo una prioridad y una meta a lograr. Las políticas y legislaciones europeas nos instan a seguir trabajando por ella, siendo un referente en los Objetivos de Desarrollo Sostenible de la Agenda 2030. El sistema educativo y su profesorado son piezas fundamentales en el desarrollo de prácticas coeducativas. Es por ello, que hemos querido conocer qué se está trabajando en el ámbito de la formación del profesorado de todos los niveles educativos, para mejorar las intervenciones y prácticas coeducativas. El diseño de la investigación es una revisión de alcance, sustentada en la declaración PRISMA en el periodo 2013-2023. Tras el proceso de filtrado se identifican 34 trabajos. El análisis nos indica, entre otros aspectos, que aún son insuficientes las prácticas en coeducación; el alumnado sabe diferenciar la teoría y lo que es políticamente correcto, pero sus conductas parecen ir en la dirección contraria; urge una formación en materia de coeducación para el profesorado; y se sigue identificando la "ceguera de género", con lo que se mantiene la necesidad de seguir trabajando en esta línea de intervención para visibilizar la realidad, antes de actuar. Igualmente necesarias son las acciones formativas y de intervención en metodologías activas.

Victorian novelist Charles Dickens penned numerous works that saw immense popularity in their day. Simultaneously, his writings highlighted several social issues and problems, leading to concrete social reform. Not only do his works continue to be read and admired across the world, courts in many countries have referred to his books in their judgments. This includes Indian courts, with the Supreme Court and several high courts having quoted or referenced a number of his works (among them The Pickwick Papers, Nicholas Nickleby, Bleak House, and Oliver Twist) in various judgments. The present paper seeks to consider the judgments of Indian courts which have cited the works of Dickens and look into the issues on which, and the purposes for which such reference has been made. The paper further enquires into the reasons why an English novelist, whose works are over a hundred-and-fifty-years old, continues to remain relevant in the present context and for the courts.

In the nineteenth century, when cultural and social transformation was happening around, the novel was born birth capturing the complex interplays of Indian traditions, patriarchal issues, and the subtle influence of colonial modernity on such issues. This cultural crossroad has been explored by Bankim, keeping centred on "Rajmohan's Wife" with her personal struggles. It also reflects the aspirations, contradictions, as well as anxieties of Indian society in transition, focusing on themes of women's positions, familial obligations, class tensions, and the influence of colonial modernism. In Indian culture, before as well as after the nineteenth century, in some of the families, marriages are just social contracts rather than unions of love; women are married just for the showcase purpose or expected to fulfill household roles. The novel "Rajmohan's wife" reflects the rigidity of traditional expectations and the lack of autonomy afforded to women, the victims of oppression, and at the same time showcases the potential agent of moral courage with the role of "Rajmohan's wife", keeping her identity unknown.

Το κείμενο επισημαίνει ότι στη σύγχρονη κοινωνία η έννοια του κοινωνικού χώρου τείνει να αποσυνδεθεί από το πλαίσιο των οντολογικών προσεγγίσεων που αναδείκνυαν σταθερές δομές και ταυτότητες προς όφελος μιας φαινομενολογικής οπτικής που τον βλέπει ως ένα ρευστό πεδίο κοινωνικής αλληλόδρασης που ενσωματώνει μια πολλαπλότητα νοημάτων, ταυτοτήτων και κοινωνικών σημασιών. Σε αυτήν την προσέγγιση ο κοινωνικός χώρος εξετάζεται με όρους  συμβόλων, δικτύων κοινωνικών σχέσεων και πολιτισμικών διαχύσεων. Η εργασία αναδεικνύει τη σημασία της χρήσης των νέων μέσων επικοινωνίας και τεχνολογίας στη συγκρότηση και τη διαχείριση των κοινωνικών και πολιτισμικών ταυτοτήτων και προσεγγίζει  τις δικτυακές κοινότητες που διαμορφώνονται στον κυβερνοχώρο ως ανοικτές δομές πολιτισμικής δράσης που διαμεσολαβούν και επανερμηνεύουν την κοινωνική πραγματικότητα. Στη βάση αυτής της οπτικής αξιοποιείται η έννοια της ετεροτοπίας (heterotopias) του Φουκώ για να επισημανθεί η εμφάνιση νέων διαμεσολαβημένων από την τεχνολογία περιφερειακών πλεγμάτων εξουσίας και αντίστασης που φτιάχνουν νέους όρους για τη διαπραγμάτευση του νοήματος. Οι κοινότητες του κυβερνοχώρου ως ανοικτά αλληλεπιδραστικά πολιτισμικά συστήματα από τη μία πλευρά συμβάλλουν στην ενίσχυση της κατανάλωσης, του κομφορμισμού, της επιτήρησης και της κοινωνικής ιεραρχίας και από την άλλη αφήνουν περιθώρια για την αποδόμηση κυρίαρχων αξιακών συστημάτων επιτρέποντας ρωγμές, αμφισβητήσεις και αμφιθυμίες.

The article emphasises the importance of the use of new media and technologies in the constitution and management of social and cultural identities and considers the networked communities that form in cyberspace as open structures of cultural action that mediate and reinterpret social reality. Building on this perspective, Foucault's notion of heterotopias is used to emphasise the emergence of new technology-mediated peripheral networks of power and resistance that create new conditions for the negotiation of meaning. Cyberspace communities as openly interactive cultural systems contribute to the reinforcement of consumption, conformity, surveillance and social hierarchy on the one hand, and on the other hand leave room for the deconstruction of dominant value systems by allowing for disruption, contestation and ambiguity.

This paper examines the biological and behavioral traits of the bald eagle (Haliaeetus leucocephalus) and analyzes how these traits were consciously selected and amplified to serve as the central symbol of the United States of America. It argues that the eagle's perceived attributes-including majesty, power, fierce independence, and nurturing fidelity-are rooted in observable ornithological fact. These traits were then idealized and projected onto the nascent nation's identity, influencing its iconography, rhetoric, and cultural traditions. The study further explores the profound irony of venerating a species that was simultaneously persecuted to the brink of extinction, and its subsequent recovery as a modern symbol of environmental success and national resilience.

The goal of this paper is to present aspects of the problem of theoretical and practical in the philosophy of Hegel and Kangrga. The presentation is focused primarily on Hegel, but also on practical action of individual (individuality and subjectivity) from the standpoint of universality, which is fundamental for Hegel’s thought. For Hegel, reality is logic. Path to Hegel is thus shorter via Spinoza, than any other philosopher. However, Spinoza’s pantheism remains in the field of theoretical, that is, it has no subjectivity. The level of mind is reached via self-consciousness. This cancels otherness. In his work, Hegel primarily relied on ethical-practical thought in Kant and Fichte. Kangrga’s partical critique of Hegel, because of the identification of speculation with dialectics, mostly refers to Fichte’s disposition regarding the spontaneous identity of subject and object. Thus, according to Kangrga, after Fichte, mind is by its essence practical.

This study dives into the complex role of AI in literary education, using Shakespeare's Macbeth as a lens to explore how ChatGPT influences critical analysis. By employing a mixed-methods approach with 120 undergraduates-divided into groups that either used AI assistance or relied on traditional close reading-we uncovered significant tensions between efficiency and cognitive growth. On the quantitative side, students who used AI referenced the text 23% more often (averaging 8.2 references compared to 6.7; p = 0.03), but they also produced 15% fewer original interpretations (averaging 6.1 versus 7.4; p = 0.01). The qualitative data revealed three main factors influencing these results: (1) cognitive offloading, with 42% of AI users noting a decline in their independent analysis; (2) epistemic overreliance, where students accepted AI-generated outputs without question; and (3) discursive mimicry, as linguistic analysis indicated a tendency to adopt AI's syntactic styles (p < 0.05). Interestingly, ESL students saw a technical boost (+1.8 more references) but faced the most significant drop in originality (-2.3 points), highlighting a paradox between accessibility and originality. This research contributes to ongoing discussions in digital humanities by empirically addressing the "scaffolding-or-crutch" dilemma: while AI can assist with surface-level tasks, it may impede deeper interpretive thinking. It also sheds light on algorithmic reductionism in humanities education and how students interact with AI's perceived authority. To mitigate originality deficits, practical suggestions include iterative prompting and annotated AI outputs, which helped reduce these deficits from 23% to 5%. Ultimately, the study champions a balanced approach-neither fully embracing nor outright rejecting AI-but rather advocating for evidence-based integration that upholds humanistic values like critical autonomy. 2 As AI becomes more prevalent in education, these nuanced strategies are essential to ensure that technology enhances, rather than detracts from, the transformative power of literary study.

In Turkey, anti-genderism is significantly influenced by top-down political structures, which are primarily embedded within an authoritarian populist imagination in two distinct yet interconnected ways. Firstly, anti-genderism serves to re-establish the paternalistic social politics characterised by mafia-like tactics. The incumbent regime effectively holds the practical gender needs of women hostage, particularly their need for protection from violence, which is predominantly framed within the context of family-centred policies. Second, it serves to flesh out a masculine understanding of power as a form of masculinist entrenchment, relaying a will-topower or an insistent desire to maintain power at all costs. Through masculinist entrenchment, the incumbent power normalises the arbitrary use of punitive violence against political dissidents and rivals, and it also attempts to reinforce its image of being potent and invincible amid ongoing economic, political, and social turmoil, adopting an aggressive stance. This paper offers a detailed analytical framework that examines gendered violence, anti-genderism, and authoritarian politics through a relational lens, drawing on various concepts and illustrating their relevance by discussing the case of Turkey. Resisting anti-genderism requires a more comprehensive understanding of gendered violence alongside a transformative political imagination that can potentially reverse the recent authoritarian populist imagination and build a social justice-oriented political framework. To partially achieve this, the paper concludes with a critical discussion through continuum thinking on ways to develop and disseminate such an alternative political imagination across society.

No presente capítulo abordaremos a série de retratos da fotógrafa Madalena Schwartz, intitulado Crisálidas. Entendo a criação do retrato instrumentalizada pela Cultura Visual, como um processo que envolve engajamento e experiência a partir das interações sociais, como a materialização da relação constituída entre fotógrafa e fotografadas/os, sendo por isso necessário inicialmente, pontuar um pouco da trajetória de Madalena, destacando sua convivência com as fotografadas da série em
questão.

Dr. B. R. Ambedkar was one of the earliest male thinkers in modern India to engage seriously with the question of women's rights, both in theory and in policy. His commitment to gender equality was deeply intertwined with his fight against caste and class oppression. This paper explores Ambedkar's vision for women's empowerment through his speeches, legislative work, and social reforms. It highlights his contributions to securing legal rights for women, promoting education, and recognizing their central role in building a just and democratic society.

In these two short essays, I discuss the work of Elizabeth Vander Zaag (b. 1952, Ontario), one of the most prolific Canadian artists working at the intersections of art and technology since the 1970s. The two short videos included in the exhibition, Digit Goes to Hawaii (1976) and Baby Eyes (1984), are representative of Vander Zaag’s continued exploration of video, performance, and computer graphics, as well as her unique feminist sensibility, characterized by the use of humour and intimate narratives to investigate humans’ changing relations with technology. Both works are a window into the history of computational art on the West Coast of Canada, as artists gain access to emerging technologies through different networks.

Digit goes to Hawaii (1976) is part of the single-channel short video series Digit created by Elizabeth Vander Zaag (b. 1952, Ontario) and featured in the experimental television show The Gina Show that aired in Vancouver Cable 10 from 1978-1981.

In the video, Digit appears as three bright wavy lines overlapping each other on top of a green background (Fig.1). Using GRAX, a computer animation software developed by Jerry Barenholtz, Vander Zaag animated the lines by making them move slowly from "screen left to right" to the rhythm of the sound of ocean waves.  To achieve the green colour overlay of the video, Vander Zaag ran the animation through a colorizer built at the Audiovisual Department at Simon Fraser University (SFU).

As a video technician at SFU, she gained access to equipment, resources, and research on the latest developments in computer and creativity, including the work developed at the Sonic Research Studio, managed by Barry Truax, and the Kinesiology Lab directed by computer scientist Tom Calvert, where Barenholtz developed GRAX in 1978.  At the Kinesiology Lab, researchers were developing motion capture technology to represent human movement accurately. The achievement of an accurate simulation of reality guided the design of these systems. Vander Zaag’s parallel involvement with artist-run-centers in Vancouver (including PUMPS Center for the Arts, the Western Front and the Video In, now VIVO Media Arts) gave her a unique position to question this scientific focus and creatively explore the potential of computer systems to simulate reality, before the advent of the personal computer. 

In the single-channel video "Baby Eyes" (1983), Vander Zaag explores the potential of technology in mediating mother-child relations and the capacity of the computer to describe human perception.  Using Ko Nakajima’s Aniputer, a personal portable computer integrated with a video camera that allowed users to draw onto video images, Vander Zaag imagines how her baby daughter perceives the world.  The composite visuals and the use of overlaid graphics, a mixture of analogue and digital-born images, point to Vander Zaag’s interest in the reflexive capacities of video prevalent amongst video artists at the time.  These capacities included video’s potential to disrupt the act of viewing through feedback loops and to create and manipulate images via electronic signals rather than through chemical processes.

When Freud discovered the importance of sexuality in the genesis of neurosis, showing that it is not a late acquisition in man but one intimately linked to the earliest developmental processes, and when he described the sexual behavior of boys and girls, the stages it goes through and the supposed consequences of anatomical differences, a new conceptualization of women was launched that seemed almost impossible to modify and transcend. Karen Homey is one of the psychoanalysts who, timidly at first but with considerable courage later on, brought about a revolution regarding the understanding of women as total human beings within their surrounding environment. In order to better understand this shift, let's briefly review the personal and theoretical roots of both authors, as well as their evolution and what they represent in psychology, psychopathological theory, and human relations theory. Freud and Homey differed in age by 30 years, and the span of a generation made it possible for Homey to transcend the philosophy of science in which Freud was immersed as a product of his times, the end of the 19th century. The social and cultural differences between them are wide. Freud originated within a minority group condemned to ostracism and grew up in a traditional Jewish household where the man was lord and master of the second-class woman. The family was patriarchal and Freud was his mother's favorite child. The sexual mores within which he grew up were puritan and Victorian, and it is therefore not surprising that his theory has a masculine, mechanistic, and immutable character, since those were the paradigms of science at the time. Horney, on the other hand, belongs within the changes ushered in by the 20th century with a less rigid idea of what science is about, whereby values which are not mechanically measured-such as aesthetics, ethics, relativity-were being tolerated alongside "scientific" and "exact" sciences. Born into a middle-class, Protestant family of a Norwegian ship captain who settled in Germany, Horney had during her youth plenty of contacts

Este artigo analisa o debate entre os autores da teoria crítica da justiça e a abordagem distributivista da justiça com o intuito de questionar qual perspectiva nos permitiria uma aproximação mais apropriada com a análise da justiça das instituições políticas e de uma teoria da ação social que se oriente por considerações normativas de justiça. Serão analisados os argumentos de Iris Young e de Rainer Forst, questionando suas limitações e avanços em relação à perspectiva distributivista de John Rawls e Amartya Sen. A primeira parte do artigo apresenta as teorias da justiça de perspectiva distributivista focando nos trabalhos de John Rawls e Amartya Sem. Na segunda, trabalha-se a crítica formulada por Iris Marion Young e as elaborações posteriores de Rainer Forst em sua teoria da justiça como justificação. Na terceira, realiza-se uma reflexão sobre as possibilidades de conexão de ambas as perspectivas com a análise de políticas públicas e com a formulação de uma teoria da ação social. O intuito central é pensar uma análise substantiva das políticas públicas que leve em consideração a ação dos indivíduos envolvidos e os impactos dos resultados da política em suas vidas ou, como coloca Amartya Sen, com a maneira como a vida das pessoas se desenvolve. Palavras-chave: teorias da justiça; teoria crítica da justiça; políticas públicas; ação social.

In 1935, Hikmet Feridun Es published a series of interviews with lawyers in the Akşam newspaper under the title "People in Black Robes". Two of them were women lawyers. The series was an example of tabloid journalism that readers would read with curiosity and ease, rather than a serious study of the legal profession. He didn't ask each interviewee exactly the same questions, preferring to let the conversation flow. The history of the legal profession is enriched by these interviews, which offer a glimpse into the lives of lawyers in 1935. These delightful interviews with colourful characters show that almost a century ago, courts and lawyers were subjects of public interest. At a time when the death penalty was in force, cases heard in the Court of Major Crimes were read with the same curiosity as detective stories or courtroom dramas. Divorce cases attracted as much attention as today's TV dramas and reality shows. These interviews, conducted in the years when the number of lawyers was limited, show that relations between lawyers were cordial. Many lawyers have nicknames and quirks that are the butt of jokes among their colleagues. Overall, the series paints a picture of a pleasant community with strong inter-professional relationships.

Every piece of art affects the perceiving consciousness through images satisfying its aesthetic and cognitive needs. These images act as an intermediary through which a viewer moves from the real world of his own existence to the imaginary world of an artistic work. Different forms of art develop the artistic image through their own specific means-words, shape, motion, while a viewer perceives them by their senses-sight, hearing, and touch. Over the ages, art has always been engaged in fulfilling tasks of a pronounced social character whose implementation requires a proper sign system through which the artist reaches the viewer&#39;s mind. That is why for centuries the main goals set by artists themselves have been achieved by motifs borrowed from nature. However, since the age of Modernity, artists have been expertly using abstract means to imply their messages. The paper aims to-provide a brief review of the changes Modernity brings about in a social, economic and artistic sense i...

Paulo Freire e a Educação Emancipadora: Uma Síntese Reflexiva O educador Paulo Freire construiu um legado profundamente ético, político e pedagógico ao propor uma educação crítica e libertadora. Ao longo de sua trajetória, Freire defendeu que a educação deve partir do contexto dos oprimidos, promovendo sua conscientização e autonomia por meio do diálogo e da participação ativa. Esta síntese visa articular ideias centrais de sua obra e entrevistas, com foco no conceito de educação emancipadora e sua importância no cenário educacional contemporâneo.

Neste texto, faço uma análise do conceito elaborado por María Lugones de colonialidade de gênero a partir da apropriação crítica que ela faz do conceito de colonialidade do poder, elaborado por Aníbal Quijano, de modo a argumentar que não haveria colonialidade do poder sem colonialidade de gênero e vice-versa. A partir dos conceitos de colonialidade e de interseccionalidade, a filósofa recusa não apenas uma concepção de Quijano de gênero dimórfica hierárquica de viés biológico, mas também uma concepção universal do conceito "mulheres" do feminismo branco hegemônico que, ao pensar exclusivamente o gênero, e não o gênero em termos raciais, acaba por assimilar o sujeito "mulheres" à própria mulher branca, excluindo as racializadas e produzindo, assim, racismo.

Prayer is central to the Yeshiva day school program. Since the inception of the day school model, yeshivot have begun each day with tefila. In doing so, we express our collective commitment to the importance of prayer in Jewish life. Tefila is time set aside each day, hopefully both in and out of school, for one's spiritual connection and growth. Carefully considered, however, our daily tefila in school achieves both more and less than we might think. In our day school system, we use the daily tefila slot to accomplish a variety of goals simultaneously without precisely articulating to ourselves or to our students what those goals are and how we seek to accomplish them. I suggest that this is one of the reasons that tefila is notoriously fraught for teachers and challenging for so many students. This is the case regarding the goals that we have for our students as well as the wide range of students' own goals and needs. Students are in very different places in appreciating and connecting to tefila. Some students have a natural affinity for "what is beyond," something that the eye cannot see; for others, that concept is foreign or uncomfortable. Some students understand most or at least some of the words that they are saying; others do not understand the words but are not troubled by their lack of comprehension; for still others, lack of comprehension is a source of frustration. Some students struggle with reading. Some students like to sing; others don't. Some students often daven with a minyan; others are not sure of what is happening at the front of the room although they would be happy to recite tefilot on their own. In day school tefila, time is short, classes are large, and the goals and needs of students are varied. Considered broadly, prayer includes both spiritual and social goals. One aspect is more personal and the other communal. One is internal and the other interpersonal. And the skill sets are distinct as well. While difficult to articulate, the spiritual skill requires that we rupture the routines of daily life and the elements of our common experience to encounter something that is beyond, something bigger than the taking-care-of-things aspect of life, to connect to God. Developing strong spiritual capacity provides an orientation through which to perceive the world. Socialization into the shul environment informs our lives in important ways. Shul attendance shapes our community and our friendships which, in turn, shape the religious decisions that we make in our lives. If we are comfortable using the siddur, finding the right page, and understanding the ritualized practices occurring around us in shul, we will more likely find a home there and more comfortably enter the space. Once through the door, social forces propel our social and religious life in a particular direction. If we are comfortable going to shul, we will more likely live closer to the shul. In our communities, being a shul-goer shapes a person's social life on Shabbat and during the week, the school one chooses for their kids, and the likelihood of hearing a shiur or learning Torah. If we feel like outsiders in shul, we are less likely to attend. And many opportunities are missed. From the administrative perspective, we have narrowed our focus for tefila to two broad goals: 1) helping our kids grow as spiritual and prayerful people who can experience God's presence in their lives, and 2) socializing our students into the rituals, practices and patterns of davening with a minyan in shul. While these two goals overlap in many ways, each is distinct. We of course hope that the morning minyan experience provides an opportunity to grow in both of these areas -spiritually and socially. But accomplishing both at once proves difficult, especially in light of the range of students' needs. Furthermore, while we are trying -and should be trying -to teach both of these goals, they are sometimes at odds with each other. To be properly socialized into our patterns of tefila, we should recite all of ‫פסוקי‬ ‫דזמרה‬ , always say ‫חזרת‬ ‫הש״ץ‬ and recite the long ‫תחנון‬ on Mondays and Thursdays. To develop our spiritual selves, we would do better to follow the guidance of the ‫שולחן‬ ‫ערוך‬ which says ‫טוב‬ ‫לומר‬ ‫מעט‬ ‫בכוונה‬ ‫מלומר‬ ‫הרבה‬ ‫בלי‬ ‫כוונה‬ . In order to create a plan to respond to the range of needs of our students as well as to teach towards both spiritual and social goals, we must thoughtfully articulate those needs and goals On Differential Prayer, Page 2 and clarify the differences between them. While, in common usage, spirituality is a self-evident goal for our students, I will argue that, while certainly important, spirituality is educationally complex and not adequate on its own. I also argue that the formal and social aspects of prayer deserve conscious and deliberate educational planning. We often forget that young men and women are quite similar to adult men and women. We accept as a matter of course that adults relate to tefila in distinct ways and differ in the types of tefila that most move them. On a typical Shabbat in many of the shuls in which our families daven, one can find a "main minyan" with the standard formalities of our services, a Carlebach minyan and a hashkama minyan. People choose to attend the minyan that most suits their emotional needs and spiritual mindset. Some arrive on time and others come late and struggle to sit in shul. Students are no different. We recognize the validity of these differences for ourselves as adults but, too often, do not consider those factors when planning for tefila at school. And the distinctions are not new. Over the course of Jewish history, Jews have understood prayer in many different ways. I will set out a template of models of prayer to help us consider the range of understandings of prayer and how they map onto the differences between our students. 1

The present study aims to assess the degree of integration of the Sustainable Development Goals (SDGs) in the Geography and Land Management (GGT) undergraduate programs offered at the universities of Granada, Málaga, and Seville (Spain). To this end, predominantly qualitative methods have been employed, specifically content analysis (frequency analysis of codes and co-occurrence), applied to 66 course syllabi using MAXQDA software. The results reveal an almost nonexistent explicit presence of the SDGs in the analyzed syllabi. The examination of the five dimensions underpinning the 2030 Agenda, known as the 5Ps (planet, people, prosperity, peace, and partnerships), within the main curricular elements (objectives, competencies, and contents), highlights an indirect integration that is heavily concentrated on planet and people. There is a need to strengthen prosperity, and especially peace and partnerships. The high concentration of SDG-related mentions within course contents suggests the necessity of enhancing active methodologies that more effectively integrate theory and practice.

Em Heterosexualism and the Colonial/Modern Gender System (2007), propus uma leitura da relação entre o colonizador e o/a colonizado/a em termos de gênero, raça e sexualidade. Com isso eu não pretendia adicionar uma leitura gendrada e uma leitura racial às já sabidas relações coloniais. Ao invés disso, eu propus uma releitura da própria modernidade capitalista colonial moderna. Isso se dá porque a imposição colonial do gênero atravessa questões sobre ecologia, economia, governo, relaciona-se ao mundo espiritual e ao conhecimento, bem como cruza práticas cotidianas que tanto nos habituam a cuidar do mundo ou a destruí-lo. Proponho este quadro conceitual não como uma abstração da experiência vivida, mas como uma lente que nos permita ver o que está escondido de nossas compreensões sobre raça e gênero e sobre as relações de cada qual à heterossexualidade normativa. Palavras-chave Palavras-chave Palavras-chave Palavras-chave Palavras-chave: gênero; raça; sexualidade; colonialidade; heterossexualidade normativa; feminismo descolonial A modernidade organiza o mundo ontologicamente em termos de categorias homogêneas, atômicas, separáveis. A crítica contemporânea ao universalismo feminista feita por mulheres de cor e do terceiro mundo centra-se na reivindicação de que a intersecção entre raça, classe, sexualidade e gênero vai além das categorias da modernidade. Se mulher e negro são termos para categorias homogêneas, atomizadas e separáveis, então sua intersecção mostra-nos a ausência das mulheres negras -e não sua presença. Assim, ver mulheres não brancas é ir além da lógica "categorial". Proponho o sistema moderno colonial de gênero como uma lente através da qual aprofundar a teorização da lógica opressiva da modernidade colonial, seu uso de dicotomias hierárquicas e de lógica categorial. Quero enfatizar que a lógica categorial dicotômica e hierárquica é central para o pensamento capitalista e colonial moderno sobre raça, gênero e sexualidade. Isso me permite buscar organizações sociais nas quais pessoas têm resistido à modernidade capitalista e estão em tensão com esta lógica. Seguindo Juan Ricardo Aparicio e Mario Blaser, 1 chamarei de não moderno tais formas de organizar o social, o cosmológico, o ecológico, o 1 Juan Ricardo APARICIO e Mario BLASER (2008) apresentam essa análise e a relação entre conhecimento e práticas políticas que focam em pesquisa científica comprometidas politicamente em comunidades indígenas das Américas, incluindo tanto acadêmicos/ as quanto ativistas, pessoas de dentro e de fora das comunidades. Esta é uma contribuição importante para compreender processos descoloniais, libertadores na produção do conhecimento. 936 Estudos Feministas, Florianópolis, 22(3): 935-952, setembro-dezembro/2014 MARÍA LUGONES econômico e o espiritual. Com Aparicio e Blaser e outros, uso o não moderno para expressar que aquelas formas não são pré-modernas. O aparato moderno as reduz a formas prémodernas. Assim, conhecimentos, relações e valores, práticas ecológicas, econômicas e espirituais são logicamente constituídos em oposição a uma lógica dicotômica, hierárquica, "categorial". Colonialidade do gênero Colonialidade do gênero Colonialidade do gênero Colonialidade do gênero Colonialidade do gênero Eu compreendo a hierarquia dicotômica entre o humano e o não humano como a dicotomia central da modernidade colonial. Começando com a colonização das Américas e do Caribe, uma distinção dicotômica, hierárquica entre humano e não humano foi imposta sobre os/as colonizados/as a serviço do homem ocidental. Ela veio acompanhada por outras distinções hierárquicas dicotômicas, incluindo aquela entre homens e mulheres. Essa distinção tornou-se a marca do humano e a marca da civilização. Só os civilizados são homens ou mulheres. Os povos indígenas das Américas e os/as africanos/as escravizados/as eram classificados/as como espécies não humanas -como animais, incontrolavelmente sexuais e selvagens. O homem europeu, burguês, colonial moderno tornou-se um sujeito/ agente, apto a decidir, para a vida pública e o governo, um ser de civilização, heterossexual, cristão, um ser de mente e razão. A mulher europeia burguesa não era entendida como seu complemento, mas como alguém que reproduzia raça e capital por meio de sua pureza sexual, sua passividade, e por estar atada ao lar a serviço do homem branco europeu burguês. A imposição dessas categorias dicotômicas ficou entretecida com a historicidade das relações, incluindo as relações íntimas. Neste trabalho, quero imaginar como pensar sobre interações íntimas e cotidianas que resistem à diferença colonial. Quando penso em intimidade aqui, não estou pensando exclusivamente nem principalmente sobre relações sexuais. Estou pensando na vida social entretecida entre pessoas que não estão atuando como representativas ou autoridades. Começo, então, com uma necessidade de entender que os/as colonizados/as tornaram-se sujeitos em situações coloniais na primeira modernidade, 2 nas tensões criadas pela imposição brutal do sistema moderno colonial de gênero. Sob o quadro conceitual de gênero imposto, os europeus brancos burgueses eram civilizados; eles eram plenamente humanos. A dicotomia hierárquica como uma marca do humano também tornou-se uma ferramenta normativa para condenar os/as colonizados/as. As condutas dos/as colonizados/as e suas personalidades/almas eram julgadas como

Critica d’arte ed esponente di primo piano del femminismo italiano e delle sue relazioni con l’arte, Carla Lonzi (1931-1982) è ormai al centro di una rinnovata attenzione che proviene sia da studiose e critiche d’arte, sia da artiste della nuova generazione. L’obiettivo di questo saggio è dimostrare come, ancor prima di questa riscoperta, Carla Lonzi sia stata una figura presente nel decennio artistico degli anni Novanta, influenzando con modalità e finalità diverse molti/e artisti/e di quella generazione.

A ideia de “lugar de fala” tem sido muito presente no debate público brasileiro por pelo menos dez anos, e em 2017 Djamila Ribeiro escreve Lugar de fala buscando definir o conceito. Este artigo visa apresentar tal tentativa, apontando inconsistências e problemas, para então, apoiado nos trabalhos de autoras como Collins, Young, Benhabib e Spivak, apresentar uma crítica aos desdobramentos políticos e teóricos da ideia
de “lugar de fala”.

Actas del III Congreso Internacional de Estudios de Género, Perspectivas y Retos de Futuro: Jóvenes Investigadores (Getafe, 13 - 15 de junio de 2018) organizado por el Instituto Universitario de Estudios de Género de la Universidad Carlos III de Madrid

Apresentamos, no artigo, algumas reflexões resultantes da experiência de tradução coletiva para o espanhol do livro Por um feminismo afro-latino-americano, de Lélia Gonzalez. No início, discutimos alguns desafios que os textos dessa coletânea apresentam para a tradução, entre eles
a necessidade de investigar as memórias negras apagadas nas línguas do continente. Em seguida, abordamos três casos específicos referentes ao espanhol rio-platense: primeiro, os termos negro/a; depois, quilombo e quilombola; e, por fim, algumas expressões relacionadas ao trabalho doméstico. Concluímos com o argumento da necessidade de que mulheres negras participem da tradução de obras como esta, uma vez que, sem essa participação, não é possível construir o feminismo afrolatino-americano a que se refere Gonzalez.

Partindo de um fragmento de Warburg escrito em 1901 – “De Darwin via Fillipino a Botticelli / por Carlyle e Vischer até às festas e os Índios, / e por Tornabuoni e Ghirlandaio de novo / até à ninfa” –, o presente artigo pretende mostrar como a investigação warburguiana sobre a memória inscrita nas imagens promove articulação biológico-linguística. Buscaremos evidenciar que uma das grandes consequências dessa articulação conceitual encontra-se no estabelecimento da teoria da memória warburguiana, que tem em Mnemosyne seu âmago teórico e seu lugar de experimentação científica; que essa articulação embasa a compreensão warburguiana da memória como herança (cultural) e hereditariedade (genética) a um só tempo, desempenhando uma dupla função, de despertar reações patéticas originais (sobretudo fóbicas) e de projetar simultaneamente reações de conceitualização.

Based  on  a  fragment  by  Warburg  written  in  1901  –  “From  Darwin  via  Fillipino  to  Botticelli  /  through  Carlyle  and  Vischer  to  the  feasts  and the Indians, / and from Tornabuoni and Ghirlandaio once again / to the nymph”  –  this  present  article  aims  to  explore  how  Warburg’s  investigation  into  the  memory  inscribed  in  images  promotes  a  biolinguistic  articulation. Imagem: Revista de História da Arte – 197 When Warburg asserts that art comes from life, it encompasses both the so-ciological and cultural sense, as well as the psychophysiological and biologi-cal sense – a polysemy that characterizes Warburg’s sociological Darwinism, his  intellectual  history  in  light  of  Darwin.  We  will  endeavor  to  underscore  that  one  of  the  significant  consequences  of  this  conceptual  articulation  lies  in the establishment of Warburg’s theory of memory, with Mnemosyne at its theoretical core and site of scientific experimentation. This articulation underpins  Warburg’s  comprehension  of  memory  as  both  cultural  inheritance  and genetic heredity simultaneously, serving a dual purpose of evoking original  affective  responses  (particularly  phobic)  and  concurrently  engendering  conceptualization reactions.