Religion, Feminist Theory and Epistemology

Transnational Spaces of Resistance

“…Indeed, despite the deep investment in secular forms of feminist and queer critique and analytic approaches (Appelros 2005;Comas-Diaz 2008;Valkonen and Wallenius-Korkalo 2015;Watson 1993), there is today a growing number of studies located at the intersection of religion and queer and gendered life (Brintnall 2013;Daly 2010;Taylor et al 2014). In this emergent tradition, scholars intervene into the assumption of a dichotomous divide between religious feelings and secular reason, and between practices of faith and worldly practices (Evans 2014;Harris and Ott 2011;Scott 2009;van den Brandt 2014). Feminist scholars have provided important insights into why and how feminists appropriate seemingly secular and liberal political standpoints and agendas in the encounter with expanding misogynistic religious movements or institutions, recognizing significant geopolitical specificities in the particular ways in which a revival of religiosity in alliance with national projects have marginalized women in contemporary political and social life (Braidotti 2011;Grabowska 2012;Watson 1993).…”

Changing contours of employment in England and Wales between 1921 and 2011: Industry, occupation, gender and locality

“…The first was the notion of a ‘gender revolution’ across the western world since 1945 (Berridge et al., 2009; Blau et al., 2006; Cotter et al., 2011; Razzu, 2014). This has been associated with a wide range of factors including the growth of feminism (Evans, 2014), the impact of the contraceptive pill (Watkins, 2001), increased levels of female educational attainment (Arnot et al., 1999) and, as a corollary, the expansion in the number of women employed in professional and managerial cadres (Purcell and Elias, 2008). These factors have been powerfully entwined with the ‘second demographic transition’ (van de Kaa, 1987) which has witnessed decreasing rates of marriage and increasing rates of cohabitation (Lesterhaeghe and Neels, 2002) as well as an increasing frequency of divorce (Rees, 1997) plus an increasing proportion of childless women at the age of 40 (McAllister and Clarke, 1998).…”

Liberal Feminism: Individuality and Oppositions in Wollstonecraft and Mill

“…A measure of equality is needed, not because of the parents' subjective desires, needs, or even dignity, but as a condition for the socialisation of future citizens. Nor, as Judith Evans points out with regard to later versions of liberal feminism, does its premises take into account the position of those who are not parents: equality, and hence liberty, are to be secured as parts of an ongoing process of education which may occasionally benefit those who take no direct part in it, but is otherwise not particularly concerned about them (Evans, 1995, pp. 54–5).…”