Introduction - after the science question in feminism. Part 1 Science: feminism confronts the sciences how the women's movement benefits science - two views why \"physics\" is a bad model for physics. Part 2 Epistemology: what is feminist epistemology \"strong objectivity\" and socially situated knowledge feminist epistemology in and after the enlightenment. Part 3 \"Others\": \"...and race?\" - the science question in global feminism common histories, common destinies - science in the first and third worlds \"real science\" thinking from the perspective of lesbian lives reinventing ourselves as other Conclusion - what is a feminist science.

Whose Science? Whose Knowledge? Thinking from Women's Lives

The Political Consciousness of Post-Industrialism@@@The Silent Revolution: Changing Values and Political Styles among Western Publics.

Economics Of Discrimination

The third way: the renewal of social democracy

Frantz Fanon’s explosive Black Skin, White Masks is a merciless expose of the psychological damage done by colonial rule across the world. Using Fanon’s incisive analytical abilities to expose the consequences of colonialism on the psyches of colonized peoples, it is both a crucial text in post-colonial theory, and a lesson in the power of analytical skills to reveal the realities that hide beneath the surface of things.  
Fanon was himself part of a colonized nation – Martinique – and grew up with the values and beliefs of French culture imposed upon him, while remaining relegated to an inferior status in society. Qualifying as a psychiatrist in France before working in Algeria (a French colony subject to brutal repression), his own experiences granted him a sharp insight into the psychological problems associated with colonial rule.  
Like any good analytical thinker, Fanon’s particular skill was in breaking things down and joining dots. His analysis of colonial rule exposed its implicit assumptions – and how they were replicated in colonised populations – allowing Fanon to unpick the hidden reasons behind his own conflicted psychological make up, and those of his patients. Unflinchingly clear-sighted in doing so, Black Skin White Masks remains a shocking read today.

An Analysis of Frantz Fanon's Black Skin, White Masks

Considering insights from ‘third-wave’ literature, this paper examines the impact of young women’s online activism on the visibility of feminist engagement in New Zealand. Drawing on 40 interviews ...

Invisible feminists? Social media and young women’s political participation

In summer 2007, the US subprime crisis emerged and economic growth in industrialised countries started to slow down. The situation deteriorated after the default of Lehman Brothers in September 2008 and despite massive government interventions, the United States and most European countries slid into recession. We investigate the influence of the recent economic and financial crisis on European labour market perspectives and educational attainment decisions. Furthermore we disentangle the differential impacts of the crisis on various demographic subgroups. We find that young male workers have been hit hardest, while older workers and women have been partially protected by non-redeemable contracts and the fact that they work in sectors which have been less severely hit by the crisis. Focusing on the education sector, it seems that the demand for education increases because individuals try to circumvent the tight labour market, while the supply of education suffers because of the increased pressures on federal budgets in most European countries. However, we conclude that it is too early to make a definite statement because the full impact of the crisis on the education sector is still to come.

https://www.econstor.eu/bitstream/10419/96975/1/644991828.pdf

The impact of the economic crisis on labour and education in Europe

Since the 1980s, New Zealand has seen few visible feminist protests and the issue of gender has been ???mainstreamed??? by neoliberal government policy. Consequently, it has been argued that the women???s movement is dead or, at best, in abeyance. Yet, this thesis investigates contemporary feminist activities in New Zealand at the micro- (individual), meso- (organisational) and macro- (state) level and finds that they together constitute an active, if somewhat, transformed women???s movement. Informed by a feminist methodology, the thesis uses Sawer???s (2010) definition of a women???s movement to analyse data from semi-structured interviews with a diverse group of women engaged in various feminist activities, content from women???s organisations??? websites and key government documents. At the individual level, findings show that the women share an understanding of feminism as a critique of and challenge to gender inequalities but believe feminism should incorporate an intersectional analysis, acknowledging women???s diverse experiences based on ethnicity, age and other identities. Alongside neoliberalism???s focus on individual choice and responsibility, this leads many women ??? particularly those who are younger ??? to largely participate in individualised feminist activities expressed through everyday practices. At the organisational level, the work of women???s organisations is also shaped by a neoliberal contractual funding regime, limiting opportunities for advocacy organisations and reorienting work priorities. Yet, organisations continue to provide crucial, feminist services, even if they are not explicitly labelled as ???for women???. Finally, state feminist institutions, such as the Ministry of Women???s Affairs (MWA), are also constrained by neoliberal politics. Yet, the MWA???s persistence in keeping some women???s issues on the political agenda can be regarded an achievement in itself within this context. On all three levels of feminist engagement, women have struggled with the challenges of neoliberalism, but also with the difficulties of creating spaces for different groups of women. Intergenerational differences have additionally challenged feminist cooperation. The women???s movement is thus constituted differently to movements of the past and much feminist activity is ???hidden??? in institutions, organisations and private lives. Yet, this thesis provides sufficient evidence to demonstrate that New Zealand women???s movement nonetheless continues to exist.

Where have all the feminists gone? Searching for New Zealand???s women???s movement in the early 21st century

Everyday feminist practices are located in the personal lives of feminists, therefore, third wave feminists frequently use the slogan the personal is political to emphasise the political value of such practices. Often, second wave feminists do not agree with this interpretation of the famous feminist catchphrase, which initially meant to call for collective political responses to personal experiences of gender inequalities. This article investigates this dispute that is symbolic of the broader relationship between second and third wave feminism. It compares both perspectives on everyday feminism by relating arguments for and against the political value of everyday feminism to empirical findings of a qualitative study. Based on 40 interviews with second and third wave feminists in New Zealand, I argue that the dispute is based on a number of misunderstandings between the opposing perspectives. Disentangling those misunderstandings, I conclude that although everyday feminism as a manifestation of ‘t...

Why the personal remained political: comparing second and third wave perspectives on everyday feminism

Using qualitative data from interviews with young New Zealand feminists, this article shows that these women incorporate their understandings of intersectionality theory into their feminist ideology and strive for overcoming challenges of women's diversity and relative privilege within their feminist practices. However, mismatching strategies of inclusivity and exclusivity among majority and minority groups of feminists hinder their success of cooperation. Such failure creates anxieties among feminists – particularly among those belonging to relatively privileged groups – who feel they do not live up to “intersectional expectations”. This article argues that increasing individualization of young feminists' identities, ideologies and practices is, partly, a result of such difficulties to deal with women's diversity because it is used as a strategy that focuses on the individual rather than on the collective.

Julia Schuster

Papers

Invisible feminists? Social media and young women’s political participation

The impact of the economic crisis on labour and education in Europe

Where have all the feminists gone? Searching for New Zealand???s women???s movement in the early 21st century

Why the personal remained political: comparing second and third wave perspectives on everyday feminism

Intersectional expectations: Young feminists' perceived failure at dealing with differences and their retreat to individualism