This paper discusses women’s relation to land and landed property through an examination of gender relations with regard to land rights and within agrarian reforms. Women’s – especially married women’s – relation to land often has implications for their status as members of a social and political collective. Moreover, land remains an important livelihood resource in many societies; its importance is likely to increase in time of economic crisis. The current global trend is for women to take more responsibility in agricultural production where they do not already predominate (FAO 2005).
Author Archives: politics
This article challenges orthodox Marxist conceptualisations of the revolutionary subject by building on the nearly four decade tradition of autonomist Marxist feminism . It argues that by expanding our conceptualisation of capitalist relations to include the sphere of social reproduction, the creation of a gendered division of labour and the construction of alienated subjectivities, we open a window on the multiple subjects that are at the heart of contemporary anti-capitalist struggles and render visible an increasing feminisation of resistance in Latin America.
Climate Change and Gender Analysis: Struggles with Neoconservative Backlash in Australian Politics by Uschi Bay and Deborah Western
Why is Gender Relevant to Climate Change?
Thousands of scientists voluntarily contribute to the Intergovernmental Panel on Climate Change (IPCC) by reviewing and assessing the most recent scientific, technical and socio-economic information produced worldwide related to understanding climate change. The IPCC was established in 1988 by the United Nations Environment Programme (UNEP) and the World Meteorological Organisation (WMO). The IPCC is an intergovernmental scientific organisation with input from 195 countries and bases its reports on the most recent scientific evidence on climate change and its potential impact. The IPCC has reported that the scientific consensus worldwide is that the earth’s climate is being impacted by human activities that increase greenhouse gas emissions. The IPCC is not alone in coming to this assessment that planet earth is warming and that climate change is likely to have an increasing impact on people’s lives and livelihoods.
This essay addresses the ways in which bell hooks’ thinking turns to a politics of critical regionalism, by tracing a line that discursively connects materialist feminism, antiracist activism, and ecological Marxism. In particular, I argue that hooks’ critical regionalism develops in the 1990s, beginning in Yearning: Race, Gender, and Cultural Politics (1990) as her challenge to the exclusionary politics of difference dominant in postmodernist theory and extending to her argument for a spatialized feminist subjectivity in her memoir Bone Black: Memories of Girlhood (1996). We can understand critical regionalism as a cultural movement that, critical of postmodern aesthetics, argues for the persistence of geographical history in contemporary thought. We can read hooks as participating in this cultural logic precisely because she argues for a radical decentering of subjectivity away from patriarchy, racism, and classism and the formation of alternative coalitions on the basis of common local and regional social relations. This means that hooks turns to critical regionalism and its theories and politics of spatial culture as a way to think through issues of race and gender oppression in the United States and the globalized world.
Choice is a key concept in feminist theory that has been coopted by neoliberalism.  ‘A woman’s right to choose’ was one of the most effective slogans of second wave feminism, but since the 1990s, choice has been deployed to undermine feminist gains by way of the neoliberal advance of individualism and anti-welfarism. Recently, the relationships between post feminism and neoliberalism, which together promote the ideal of choice for young women in the arenas of work and consumerism, have come to be scrutinised. Most notable in this field is the work of Angela McRobbie and her study of The Aftermath of Feminism (2010), to which the title of my article owes its inspiration. McRobbie identifies one of the hallmarks of post feminism as the “new sexual contract”, which promotes a degree of sexual freedom for young women so long as they fulfil the roles of economic citizenship by working and consuming (2010, 85). In this context ‘choice’ is deployed as a lure for young women to subscribe to the anti feminist conditions of neoliberalism, so that they will decline to organise politically as feminists to disrupt liberal democratic regimes and economies. The choice to be ‘responsibly’ sexual in particular, is valorised by both young women and the dominant discourses of neoliberalism and post feminism.
I was recently invited to reflect on the conditions of women in British universities with a group of students and colleagues exploring the politics of the corporate academy. Rather than trying to speak in some hackneyed way for ‘women’, I decided to reflect on the anti-feminist nature of the neoliberal rationalities now dictating academic life within universities, and on the subversions of critical feminist ethics, methodologies and pedagogies in higher education today. I had hoped that this might open space for discussion about how hegemonic masculinities and femininities are being reconstituted through our everyday practices of teaching – including of feminist theory – research, professional labour, and political resistance inside institutions. But while I anticipated challenges to my particular readings of feminist critique and understanding of the intersections of patriarchy, racism and class power in neoliberal institutions, I was unprepared for the hostile reactions to the invocation of feminism itself. ‘Isn’t it sexist’, one woman asked, ‘to keep talking about an ideology that doesn’t include men?’ Another agreed. ‘Feminism has gone too far’, she suggested. ‘It’s not that we don’t know what women went through before, but these things just don’t affect us now. And maybe women want too much’. Finally, there some change of heart, but one attached to a disorienting demand: what is the Feminist Movement’s answer to neoliberal power?
Silvia Federici is a veteran activist and writer who lives in Brooklyn, New York. Born and raised in Italy, Federici has taught in Italy, Nigeria, and the United States and has been involved in many movements, including feminist, education, and anti-death penalty struggles. Her influential 2004 book Caliban and the Witch: Women, the Body and Primitive Accumulation, built on decades of research and activism, offers an account of the relationship between the European witch trials of the sixteenth and seventeenth centuries and the rise of capitalism.
Mary Ellen Campbell and A.L. McCready
Feminism has had many lives. Living in colonial-settler Canada, the editors of this special issue are especially attuned to the forms of imperialist, settler and liberal “feminism” that have motivated a great many social projects. Recently, these include the ostensible concern over the status of women in Afghanistan that has played so well as a rationale for war, the false feminism of micro-credit lending schemes, and the “post-feminist” discrediting of alternative social visions in favour of a corporate or consumer feminism. These faux feminisms occurs alongside the institutional dislocation of women’s and gender studies programs as loci for the generation of transformational knowledge, and the simultaneous incorporation of certain elements of movements and struggles in order to generate “academic captial” for the neoliberal university. We live amidst a rapidly accelerating culture of neoliberal individualism, characterized by the dogged attack by state and business on the material and social protections won by decades of women’s struggle within and against the current system. This neoliberal moment is also characterized by the virulent cult of persecuted white masculinity and the backlash against supposed minority gains that demonstrates the neoconservative social values that a neoliberal culture feeds and begets. There has never been such dire need for decisive, anti-capitalist, anti-racist, anti-imperialist, anti-colonial, transnational feminist analysis, pedagogy and social foment.
Sunday, January 8, 2012, at Elliot Bay Bookstore, Seattle, WA
Interviewed by Rahul K. Gairola, Seattle University and University of Washington
In January 2012, Gayatri Chakravorty Spivak visited Seattle for a number of reasons: to deliver the keynote address of the annual conference of the South Asian Literary Association (SALA), participate on a distinguished panel on the future of postcolonial studies at the annual convention of the Modern Language Association of America (MLA), and, among many other things, meet with local scholars, teacher, and students for an informal coffee date at Elliot Bay Bookstore. Spivak’s many engagements prefaced the recent publication of An Aesthetic Education in the Era of Globalization (Harvard UP, 2012), a collection of meditations that together explore the many instances of what she has called “the double bind,” which can be read as the elliptical shuttling between two subject positions where at least one, but more often both, are sites of the other. A double bind, in other words, involves a binary in which two subject positions can simultaneously oppose yet construct one another. Spivak also describes the double bind as “learning to live with contradictory instructions.” We can think of this important concept as a function of many other concepts that Spivak has influenced throughout her substantive career: for example, she has famously argued that one can no longer claim subalternity one comes into representation. This presents a double bind in the sense that we need representation to “know” what it means to be “subaltern,” but that representation itself is precisely that – a re-presentation whose meaning is overdetermined and distorted once it is mediated through a semiotic system of meaning production. Another example is Spivak’s famous notion of “strategic essentialism,” which presents a double bind since it, on the one hand, recognizes that essentialism of identity is at play, but on the other hand acquiesces that the flattening of identificatory differences is necessary to secure political agency and bind subjects together for resistance tactics.
Conspicuous Consumption of the Leisure Class: Veblen’s Critique and Adorno’s Rejoinder in the Twenty First Century
Thorstein Veblen’s The Theory of the Leisure Class stands as a testament to both insightful social commentary and an unquestioning dogmatism of its contents in everyday academic discourse which verges on the commonsensical. Written at a time when the excesses of so-called late capitalism or postmodernity could scarcely be imagined by even the most gifted of social critics, Veblen’s belligerent and bombastic volume shatters the idyllic ambiance of the era with a scathing critique reaching back through the historical development of leisure and barbaric culture, as well as, unintentionally perhaps, into the future of consumer society. So powerful were his statements that one can even find mainstream media outlets parroting the famous concept of conspicuous consumption as they simultaneously peddle advertising slots to companies moving products through the ideological reflections of what consumption of these products might blissfully entail (a beautiful woman suddenly being interested in a geeky young chap just for using a body spray, for example). The empirical relevance of the concept in contemporary society is puzzlingly remarkable considering the original volume, as Veblen wrote it, is bereft of any empirical or theoretical citations, justified by the author by invoking the commonsensicality of the historical and empirical data, but also the onto-epistemological foundations on which Veblen’s thought rests.