Feminist Frequencies: Regenerating the Wave Metaphor

Hewitt, Nancy A.

doi:10.1353/fem.2012.0065

Cited by 31 publications

(16 citation statements)

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“…It was also for the first time that there was a realisation that the feminist struggle did not move along a single unified path. It was more like a radio wave that intersected and overlapped and moved along different frequencies (Hewitt, 2012). This was also the time that women did not hide their sexuality, unlike the previous times.…”

Section: The 1990smentioning

confidence: 97%

‘Feminism in the virtual space: The Indian context

Bhatia¹

2022

Vantage

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The present paper examines the new ways in which feminism is articulated. More specifically it examines the ways in which feminism has occupied the virtual space. This occupation is not an adjunct to the feminist street marches and protests in the physical spaces. Though that is not to say that it is contradictory to protests in the geographical space. It has emerged in its own right. It is another mode of protest which tackles patriarchy, misogyny, and gaslighting in its own way. Feminism in the virtual space through the use of technology has emerged as a powerful tool of activism and resistance. Online feminism challenges the „angry‟ feminist trope. Feminism is also not just about angry, frustrated, and bitter women. It is about people of all kinds of sexuality who challenge the dominant structural inequalities in society. The paper briefly traces the history of the feminist movement and the interlinkages between offline and online protests. It then discusses the other ways in which feminism and the feminist movement occupy the virtual space. This is done through the analysis of two websites. It is not just about Hashtag (#) feminism but goes beyond that. These websites in a multitude of ways challenge the rhetoric of feminism and also question the dominant androcentric and patriarchal structures. Digital feminism is real and it is valid. In contemporary times it shapes the feminist discourse even though it is still not completely inclusive and intersectional. Digital protests should not be viewed independently of offline protests. They have to go hand in hand with offline street marches. The methodology used is cyberethnography and lurking using non participant observation.

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Section: The 1990smentioning

confidence: 97%

‘Feminism in the virtual space: The Indian context

Bhatia¹

2022

Vantage

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“…The waves metaphor, although widely accepted, is problematic because: first, it reduces complex history into a linear, developmental narrative; second, it tends to privilege white middle-class feminism and to marginalise other important currents such as Marxist and black feminism. For the debate on the waves metaphor, see for example: Laughlin et al (2010);Hewitt (2012). 2.…”

Section: Orcid Idmentioning

confidence: 99%

“…Discussing Jane Austen's family background and financial dependency, she reminds us of Woolf's oft-quoted statement: ‘a woman must have money and a room of her own if she is to write fiction’ (2015: 3). James stresses that artists, especially when they are women, are never immune to ‘the demands of filthy lucre’, while asserting that Austen's material condition ‘makes her achievements more accessible to us in order that we may more fully appreciate them’ (1983: 23). Woolf's materialism has its own historical context.…”

Section: Virginia Woolf and Wages For Houseworkmentioning

confidence: 99%

Materialism, autonomy, intersectionality: revisiting Virginia Woolf through the Wages for Housework perspective

Nakai

2022

Feminist Theory

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Virginia Woolf's 1938 essay Three Guineas contends that the material basis is indispensable for women not only to survive but also to voice their political opinions. Woolf proposes three strategies for women to take. First, women should assert their right to have access to independent income, and for this purpose they should demand that the state pay for their reproductive work that often limits their opportunity to do waged work. Second, they must object to the very wage system which is indeed in complicity with patriarchy, and through which women are doubly exploited as unwaged or under-waged workers. And third, women must remain outside male-dominated movements and must organise an autonomous group even if they share the same cause with male workers; intersectional association will be possible only when each exploited group empowers itself and regains its own voice. This article examines how this highly materialist aspect of Woolf's feminism was revisited by the Wages for Housework movement in the 1970s. By so doing, it argues that despite its facade of literary modernism and alleged elitism, Woolf's text contributes to real-life movements and continues to inspire people of different class backgrounds in different times. Discovering the connection between Woolf and Marxist feminism alters our way of seeing the history of feminist theory: the history is never a linear progress from one wave to another but a complex and interwoven narrative, in which once-forgotten ideas can travel across time and space, resurging as new ideas in different contexts.

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“…Some object to the wave metaphor because it suggests homogeneity within waves and a fallow time between them, when in fact much activity persisted (Hewitt, 2012). Instead of waves, D'Emilio (2000) proposed a metaphor of "leaping and creeping" in his analysis of gay and lesbian history over time.…”

Section: Feminism In Psychologymentioning

confidence: 99%