<p>The essay begins by asserting that the theoretical approaches of men’s violence against women are just as important to study as its extent. The purpose is therefore to analyse and compare two theoretical approaches which is done by a comparative text analysis of two texts written on the subject. The essay attempts to answer two questions; what the theoretical approaches are and how they can be understood in light of feminist theory.</p><p>Previous research on men’s violence against women discuss especially three theoretical aspects. These are how the concept is defined, if the different forms of violence are being treated separately or not, and how it is explained. These aspects are used as the basis for the analysis which is conducted in two steps.</p><p>The result shows that the theoretical approaches analysed share many similarities with both each other and the feminist theory. All apply a broad definition, hold the different forms of violence together, and consider the most basic explanation for the violence to be the unequal power structure between the sexes. The biggest difference between the two theoretical approaches and the feminist theory is that the former also emphasizes other explanatory levels as well as the purely structural.</p>

<p>Departing from the statement of the Swedish member of the European Parliament Eva-Britt Svensson that the EU could threat the Swedish development in gender politics this essay aims to investigate if this is possible and probable. In order to acquire a view of the actual differences between European and Swedish gender politics in the domain of family- and employment policies and how they affect one another I have conducted interviews with Swedish members of the European Parliament, civil servants and a lobbyist. By subjecting the answers to critical feminist theory the essay tries to explain the difference in the view of women and gender between the EU and Sweden and what it implicates.</p><p>It seems that the basic ambition of equality between women and men is to be found at both the European level and at Swedish level. But the view of the family and the role of the women as responsible for care work differ. Swedish gender politics don’t seem to have been affected in any negative way by EU rulings so far. The risk of Sweden to compare itself with other European countries could, however, lead to stagnation in the struggle for equality between women and men as an effect of Sweden considering itself to be far ahead.</p>

Thesis (Ph.D.)--Victoria University of Wellington, 2010. / Includes bibliographical references.

This dissertation seeks to help teachers understand the ways that affect is tied to the dominant ideology of white supremacy in contemporary U.S. society. It argues that affect the complex confluence of feeling and judgmentis bound intricately to racism, sexism, classism, heterosexism, etc. In this work I attempt to deconstruct the social construction of affect that fuels dominant white ideology what some scholars call whiteness in the context of white teachers and students in the cultural studies writing classroom. With the lofty yet ultimately empowering goal of effecting anti-racist change in the classroom and in the profession, I trace affective dimensions of whiteness (such as fear, blame, defensiveness, and denial) revealed by white teachers and students. Clinging to the myths of meritocracy, individualism, and the American Dream, white teachers and students often unknowingly perpetuate dominance based on white privilege.

In the Tale of Melibee, Chaucer gives us an excellent illustration of a point French theorist Michel Foucault would make centuries later: That power is something that moves and shifts between people and within institutions, that it is not fixed nor permanent, that it is used as needed toward specific ends, and that it is enacted through the medium of discourse. In Melibee, Melibees wife Prudence achieves a place of authority and influence in her marriage via her use of discourse, and specifically by using a more male way of speaking. Chaucer is often considered feminist-friendly due to characters such as the Wife of Bath, but critics have also given us many reasons why the Wife fails as a truly empowered woman. Within Chaucers oeuvre, Prudence is often overlooked as an example of Chaucers proto-feminism because she is a wife who, despite her barrage of knowledge, at times is somewhat meek and subservient to her husband.

In the last forty years, significant developments in neuroscience, psychology, and robotic technology have been cause for major trend changes in the philosophy of mind. One such shift has been the reallocation of focus from entirely brain-centered theories of mind to more embodied, embedded, and even extended answers to the questions, what are cognitive processes and where do we find such phenomena? Given that hypotheses such as Clark and Chalmers‘ (1998) Extended Mind or Hutto‘s (2006) Radical Enactivism, systematically undermine the organism-bound, internal, and static pictures of minds and allow instead for the distribution of cognitive processes among brains, bodies, and worlds, a worry that arises is that the very subject of cognitive science, the ‗cognizer‘ will be hopelessly opaque, its mind leaking out into the world all over the place, thereby making it impossible to rein in and properly study. A seemingly unrelated and yet parallel trend has also taken place in feminist theorizing about the body over the last forty years. Whereas feminism of the 1970s and early 1980s tended to view ‗the body‘ as the site and matter of biological sex, while gender was a more fluid and socially constituted mode of existence, more recent feminist theory has questioned the givenness of bodies themselves. In other words, rather than seeing gender categories as manifestations of the already given sexed body, thinkers such as Butler (2000) and Lorber (1992) argue that the very notion of a body is often a product of scientific inquiry, which is itself a product of the power structures aiming to maintain a rigid binary between feminine and masculine gender roles. If the world at large plays such a constitutive role in determining who we are, then this implies that the tools we use, the language we speak, and the power relationships in which we are enmeshed are components of what it means to be embodied in any genuine sense. For thinkers like Haraway (1988) the image of the cyborg is most fitting for this new understanding of embodied subjects, as the cyborg is a coupling of machine and human. Gender and even biological sex will always be a technologically hybridized ‗monster‘ consisting of matter, machine, and mind. The overall aim of my project is thus to bring the two concurrent developments in theorizing about embodied subjects into discourse. As the cyborg features largely in recent feminist thought about embodiment, so too has it been a prominent metaphor in philosophy of mind, ever since Clark (2003) claimed that we ought to think of our ‗selves‘ more appropriately as Natural-Born Cyborgs. I therefore focus on this imagery as I go on to make the argument that this distributed account of cognition as well as of sexual identity is more fruitful for making progress in understanding ‗the human‘ more generally. Likewise, I argue that bringing the discussion of sex and gender into the arena of an otherwise asexual philosophy of mind, will shed light on some important facets of embodiment that have been overlooked but that ought to be addressed if we are to have an adequate account of ‗the proper subject of cognitive science.‘ My chapters include 1) a survey of the discourse between science and philosophy of mind leading to these embodied and extended approaches, 2) a first attempt at defending the extended mind thesis, 3) a discussion of how even the supposed resolution to the objections raised against extended cognition fails to properly take into account just how problematic subjectivity is, regardless of its being defined entirely organismic or not, as organisms themselves are highly malleable and socially constituted, 4) an explanation concerning how the same problematization of embodied subjectivity is ongoing in feminist theory, especially considering the phenomenology of transgendered embodiment, intersex, and technologically mediated bodies, 5) further elaboration on technologically enhanced bodies, exposing what I see as a continuum between bodies modified by ‗hard‘ technologies, such as implants, prostheses or surgeries, and those modified by ‗soft‘ technologies, such as gender norms, the social gaze, and technologically mediated metacognition, and last, 6) an argument for the image of the cyborg to replace ‗organism‘ in cognitive science, along with the corollary argument that cyborgs ought to represent not just embodied minds, but should also be the metaphor in attempting to understand ‗embodiment‘ more generally, which must, at its roots, be underpinned by gender and sexual identity. I argue that the imagery is fitting for the proper study of cognitive subjects as well as sexed and gendered bodies, but moreover, that just as the cyborg suggests a blending and hybridizing of seemingly unrelated elements, so too should the two areas of inquiry, philosophy of mind and feminist theory, pay heed to one another‘s use of this imagery and themselves begin to be more integrative in their approaches.

As systems of accountability and efficiency continue to permeate public education institutions it is important that research engage the various factors that embody how these systems come to be, whose knowledge gains access to informing their designs, and whose interests are served. Texas has long been recognized as a testing ground for such policy designs, although researchers’ points of departure on such systems have solely focused on the outcomes of these policies in practice. Research on the political construction and discourses that define the underlying goals of these systems continue to be ignored by researchers. Analyses of Texas-inspired federal policies have also predominantly taken an outcomes-based approach, or at most have had episodic engagements with political processes peering down from the balcony to observe the interaction of the obvious actors. To this end, this three-year ethnographic study conceptually and methodologically engages the various dimensions—such as race, class, history, interest, power, and agency—that embody the political lineage of Texas’ new system of Accountability and College Readiness across various contexts. This study further contributes to the dearth of literature that examines the role of research and university researchers in policy debates, and the limits and possibilities of politically engaged scholars in such processes. / text

The Sirens episode in The Odyssey is comparably short, but it is one of the most memorable scenes in the epic. Sirens are trying to stop the male narrative, the male quest of Odysseus with their own female "narrative power" (Doherty 82). They are the quintessential marginalized, calling for a voice, a presence, an audience in the text of patriarchy. The knowledge they promise, though, comes with the price of death. They are covertly sexual in Classical antiquity, but since the rise of Christianity, a new Siren emerged from the depths of the sea; instead of the sexually ambiguous embodiment of knowledge, she became fleshy, bestial, and lustful (Lao 113). In his Jude the Obscure, Thomas Hardy creates a Victorian Siren in the form of Arabella Donn, who personifies all of the misogynistic qualities of womanhood. She is deceptive, bestial, lecherous, and aligned with death and destruction. Intentionally or not, however, Hardy's Arabella is also paradoxically a bearer of truth and wisdom. This thesis will further textual study of Jude the Obscure and provide a new reading of Arabella Donn.

The Christian Right exerts considerable influence over female identity, especially through its members who have emerged as one of the most powerful voting blocks in the nation---the Christian Right woman. American Christian women, especially those considered to be on the political fringes, are virtually ignored in academic endeavors. Given their power, which defies their categorization as a "fringe" group, this academic silence is a gross oversight, especially in light of the rise of the Christian Right, which has successfully recruited millions of women to its service. This dissertation analyzes texts of Christian popular culture that contribute to the construction of feminine subjectivity---Tim LaHaye's Left Behind, selections from the most popular of Christian women's self-help books, Mel Gibson's The Passion of the Christ, and various online materials available on the website of Concerned Women for America. The consumption of these texts acts as a means through whi ch Christian Right women can support patriarchy through submission and affect their own personal transformations by reframing this submission in powerful terms. Most products aimed at and embraced by Christian women encourage a femininity that can be linked to Mary, the perfect mother of Christ. This Madonna paradigm and its accompanying subtext work with the aforementioned Christian texts to perpetuate an essentialized, yet contradictory portrayal of the feminine. The theory of subjectivity for Christian Right Women offered by this study utilizes an interdisciplinary approach to reveal these women's consciousness as a mixture of contradictions. These contradictions combine the ideologies of Christianity and capitalism, gender codes both archaic and contemporary, and the discourses of modernism and postmodernism into a force that simultaneously subjects these women and supports their personal agency. Ideas from Marxist and feminist thinkers---Louis Althusser, Valentin VolosÌ?inov, Judith Butler, Frederic Jameson, Chela Sandoval, and others---contribute theoretical structure to the discussion, which culminates in an analysis of the identification Christian Right women have with the rhetoric of victimhood.

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