To confront this changing landscape of work, we need today to draw on Marxist feminist analyses of gendered forms of both waged and unwaged work. The practical implication of this is that, if we want to both understand and resist contemporary forms of exploitation, Marxists can no longer remain ignorant of or separated from feminist theories and practices.Â
Kate Millett remembers her mother. Â
“Black women will save us!” has become a kind of liberal refrain following the presidential election (where 94% of Black women voters supported Clinton) and the emergence of Maxine Waters and Kamala Harris as congressional gadflies.
Bringing together scholars from across fields, Chiara Bottici and Banu Bargu have set out to curate a vital collection of reflections on the trajectory of Nancy Fraser’s thought across a career spanning nearly four decades.
Judith Butler's new book interweaves her two theories of performativity and precarity with the works of Hannah Arendt, Giorgio Agamben, and Emmanuel Levinas as a way to critically assess and speak to Tahrir Square, Occupy, Black Lives Matter, and other movements of dissent. In this interview, Stephanie Berbec asks her to consider her work in light of the recent events at Standing Rock and the 2016 presidential election.
Those alarmed by the bigotry-driven abortion policy, on both sides of the Irish border, should similarly be concerned by policies on prostitution that undermine sex workers’ safety.
At the point at which we wrote these stories, we had not yet turned our attention to the way in which sexuality itself is constructed. Writing and discussing stories of this kind left us with a feeling of helplessness; how were we to identify means of defending ourselves against the forms of oppression they described? No matter how far back they went, these stories always depicted the results of an already existing repression of sexuality. Examining the notion of sexuality more closely, we found it to be represented and lived as oppression at the very moment of its emergence; thus its suppression could not be assumed, as we had hitherto believed, to consist solely in a prohibition of the sexual. But then, what is “the sexual”? In the first instance it seems clear that it is something that happens with our bodies. In an attempt then to discover the origins of our deficiencies and our discontents in the domain of the sexual, we decided at an early point in our research to focus our study on our relationships to our bodies and to their development.
