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Feminist theory is the extension of feminism into theoretical or philosophical discourse. It aims to understand the nature of gender inequality. It examines women's social roles, experience, interests, chores, and feminist politics in a variety of fields, such as anthropology and sociology, communication, psychoanalysis, home economics, literature, education, and philosophy.
Feminist theory focuses on analyzing gender inequality. Themes explored in feminism include discrimination, objectification (especially sexual objectification), oppression, patriarchy, stereotyping, art history and contemporary art, and aesthetics.
- 1 History of feminist theory
- 2 Disciplines
- 2.1 Bodies
- 2.2 The Standard and Contemporary Sex and Gender System
- 2.3 Epistemologies
- 2.4 Intersectionality
- 2.5 Language
- 2.6 Psychology
- 2.7 Literary theory
- 2.8 Film theory
- 2.9 Art history
- 2.10 History
- 2.11 Geography
- 2.12 Philosophy
- 2.13 Sexology
- 2.14 Compulsory heterosexuality
- 2.15 Monosexual paradigm
- 2.16 Politics
- 2.17 Legal theory
- 2.18 Communication theory
- 2.19 Feminist Theory of Design
- 3 See also
- 4 References
- 5 Books
- 6 External links
History of feminist theory
Feminist theories first emerged as early as 1794 in publications such as A Vindication of the Rights of Woman by Mary Wollstonecraft, “The Changing Woman”, “Ain’t I a Woman”, “Speech after Arrest for Illegal Voting”, and so on. “The Changing Woman” is a Navajo Myth that gave credit to a woman who, in the end, populated the world. In 1851, Sojourner Truth addressed women’s rights issues through her publication, “Ain’t I a Woman.” Sojourner Truth addressed the issue of women having limited rights due to men's flawed perception of women. Truth argued that if a woman of color can perform tasks that were supposedly limited to men, then any woman of any color could perform those same tasks. After her arrest for illegally voting, Susan B. Anthony gave a speech within court in which she addressed the issues of language within the constitution documented in her publication, “Speech after Arrest for Illegal voting” in 1872. Anthony questioned the authoritative principles of the constitution and its male gendered language. She raised the question of why women are accountable to be punished under law but they cannot use the law for their own protection (women could not vote, own property, nor themselves in marriage). She also critiqued the constitution for its male gendered language and questioned why women should have to abide by laws that do not specify women.
Nancy Cott makes a distinction between modern feminism and its antecedents, particularly the struggle for suffrage. In the United States she places the turning point in the decades before and after women obtained the vote in 1920 (1910–1930). She argues that the prior woman movement was primarily about woman as a universal entity, whereas over this 20-year period it transformed itself into one primarily concerned with social differentiation, attentive to individuality and diversity. New issues dealt more with woman's condition as a social construct, gender identity, and relationships within and between genders. Politically this represented a shift from an ideological alignment comfortable with the right, to one more radically associated with the left.
Susan Kingsley Kent says that Freudian patriarchy was responsible for the diminished profile of feminism in the inter-war years, others such as Juliet Mitchell consider this to be overly simplistic since Freudian theory is not wholly incompatible with feminism. Some feminist scholarship shifted away from the need to establish the origins of family, and towards analyzing the process of patriarchy. In the immediate postwar period, Simone de Beauvoir stood in opposition to an image of "the woman in the home". De Beauvoir provided an existentialist dimension to feminism with the publication of Le Deuxième Sexe (The Second Sex) in 1949. As the title implies, the starting point is the implicit inferiority of women, and the first question de Beauvoir asks is "what is a woman"?. Woman she realizes is always perceived of as the "other", "she is defined and differentiated with reference to man and not he with reference to her". In this book and her essay, "Woman: Myth & Reality", de Beauvoir anticipates Betty Friedan in seeking to demythologise the male concept of woman. "A myth invented by men to confine women to their oppressed state. For women it is not a question of asserting themselves as women, but of becoming full-scale human beings." "One is not born, but rather becomes, a woman", or as Toril Moi puts it "a woman defines herself through the way she lives her embodied situation in the world, or in other words, through the way in which she makes something of what the world makes of her". Therefore, woman must regain subject, to escape her defined role as "other", as a Cartesian point of departure. In her examination of myth, she appears as one who does not accept any special privileges for women. Ironically, feminist philosophers have had to extract de Beauvoir herself from out of the shadow of Jean-Paul Sartre to fully appreciate her. While more philosopher and novelist than activist, she did sign one of the Mouvement de Libération des Femmes manifestos.
The resurgence of feminist activism in the late 1960s was accompanied by an emerging literature of what might be considered female associated issues, such as concerns for the earth and spirituality, and environmentalism. This in turn created an atmosphere conducive to reigniting the study of and debate on matricentricity, as a rejection of determinism, such as Adrienne Rich and Marilyn French while for socialist feminists like Evelyn Reed, patriarchy held the properties of capitalism. Feminist psychologists, such as Jean Baker Miller, sought to bring a feminist analysis to previous psychological theories, proving that "there was nothing wrong with women, but rather with the way modern culture viewed them."
Elaine Showalter describes the development of feminist theory as having a number of phases. The first she calls "feminist critique" - where the feminist reader examines the ideologies behind literary phenomena. The second Showalter calls "Gynocritics" - where the "woman is producer of textual meaning" including "the psychodynamics of female creativity; linguistics and the problem of a female language; the trajectory of the individual or collective female literary career and literary history". The last phase she calls "gender theory" - where the "ideological inscription and the literary effects of the sex/gender system" are explored." This model has been criticized by Toril Moi who sees it as an essentialist and deterministic model for female subjectivity. She also criticized it for not taking account of the situation for women outside the west. From the 1970s onwards, psychoanalytical ideas that have been arising in the field of French feminism have gained a decisive influence on feminist theory. Feminist psychoanalysis deconstructed the phallic hypotheses regarding the Unconscious. Julia Kristeva, Bracha Ettinger and Luce Irigaray developed specific notions concerning unconscious sexual difference, the feminine and motherhood, with wide implications for film and literature analysis.
There are a number of distinct feminist disciplines, in which experts in other areas apply feminist techniques and principles to their own fields. Additionally, these are also debates which shape feminist theory and they can be applied interchangeably in the arguments of feminist theorists.
In western thought, the body has been historically associated solely with women, whereas men have been associated with the mind. Susan Bordo, a modern feminist philosopher, in her writings elaborates the dualistic nature of the mind/body connection by examining the early philosophies of Aristotle, Hegel and Descartes, revealing how such distinguishing binaries such as spirit/matter and male activity/female passivity have worked to solidify gender characteristics and categorization. Bordo goes on to point out that while men have historically been associated with the intellect and the mind or spirit, women have long been associated with the body, the subordinated, negatively imbued term in the mind/body dichotomy. The notion of the body (but not the mind) being associated with women has served as a justification to deem women as property, objects, and exchangeable commodities (among men). For example, women’s bodies have been objectified throughout history through the changing ideologies of fashion, diet, exercise programs, cosmetic surgery, childbearing, etc. This contrasts to men's role as a moral agent, responsible for working or fighting in bloody wars. The race and class of a woman can determine whether her body will be treated as decoration and protected, which is associated with middle or upper-class women’s bodies. On the other hand, the other body is recognized for its use in labor and exploitation which is generally associated with women’s bodies in the working-class or with non-white women. Second-wave feminist activism has argued for reproductive rights and choice, women’s health (movement), and lesbian rights (movement) which are also associated with this Bodies debate.
The Standard and Contemporary Sex and Gender System
The standard sex and gender model consists of ideologies based on the sex and gender of every individual and serve as "norms" for societal life. The model claims that the sex of a person is the physical body that the individual is born with, strictly existing within a male/female dichotomy giving importance to the genitals and the chromosomes which make the organism male or female. The standard model defines gender as a social understanding/ideology that defines what behaviors, actions, and appearances are proper for males and females living in society.
The contemporary sex and gender model corrects and broadens the horizons of the sex and gender ideologies. It revises the ideology of sex in that an individual's sex is actually a social construct which is not limited to either male or female. This can be seen by the Intersex Society of North America which explains that, “nature doesn't decide where the category of ‘male’ ends and the category of ‘intersex’ begins, or where the category of ‘intersex’ ends and the category of ‘female’ begins. Humans decide. Humans (today, typically doctors) decide how small a penis has to be, or how unusual a combination of parts has to be, before it counts as intersex”. Therefore, sex is not a biological/natural construct but a social one instead since, society and doctors decide on what it means to be male, female, or intersex in terms of sex chromosomes and genitals, in addition to their personal judgment on who or how one passes as a specific sex. The ideology of gender remains a social construct but is not as strict and fixed. Instead, gender is easily malleable, and is forever changing. One example of where the standard definition of gender alters with time happens to be depicted in Sally Shuttleworth’s Female Circulation in which the, “abasement of the woman, reducing her from an active participant in the labor market to the passive bodily existence to be controlled by male expertise is indicative of the ways in which the ideological deployment of gender roles operated to facilitate and sustain the changing structure of familial and market relations in Victorian England”. In other words, this quote shows what it meant growing up into the roles of a female (gender/roles) changed from being a homemaker to being a working woman and then back to being passive and inferior to males. In conclusion, the contemporary sex gender model is accurate because both sex and gender are rightly seen as social constructs inclusive of the wide spectrum of sexes and genders and in which nature and nurture are interconnected.
The generation and production of knowledge has been an important part of feminist theory and is at the centre of discussions on feminist epistemology. This debate proposes such questions as “Are there ‘women’s ways of knowing’ and ‘women’s knowledge’?" And “How does the knowledge women produce about themselves differ from that produced by patriarchy?” Feminist theorists have also proposed the “feminist standpoint knowledge” which attempts to replace “the view from nowhere” with the model of knowing that expels the “view from women’s lives”. A feminist approach to epistemology seeks to establish knowledge production from a woman's perspective. It theorizes that from personal experience comes knowledge which helps each individual look at things from a different insight.
Central to feminism is that women are systematically subordinated, and bad faith exists when women surrender their agency to this subordination, e.g., acceptance of religious beliefs that a man is the dominant party in a marriage by the will of God; Simone de Beauvoir labels such women "mutilated" and "immanent".
A life’s project to be in love may result in bad faith; love is an example of bad faith given by both Simone de Beauvoir and Jean-Paul Sartre (who were in love with each other). A woman in love may in bad faith allow herself to be subjugated by her lover, who has created a dependency of the woman on him, allowed by the woman in bad faith.
Love between a woman and a woman can differentiate from a man and a woman considering two women can relate and are fighting for a similar cause as love between a man and a woman in this society can lead to issues related to the social norms of the society they live in. Also in "The Second Sex", by Simone de Beuvoir,"So it is that many men will affirm as if in good faith that women are the equals of man and that they have nothing to clamor for, while at the same time they will say that women can never be the equals of man and that their demand are in vain."(45) Though it is the idea when a man marries a woman that they will coexists equally the arrogance of society brings the presence that it is not currently possible for a man and a woman to survive equally as man and wife. Society strives to put people in categories based on gender, race, and sexuality and because of this men and women, black and white, and homosexual and heterosexual will remain unequal until society decides to strive for this equality amongst all. In woman and woman relationship there is this expectation in society that both coexists equally as they are both women, yet still not equal to a man. Even in women relationships, though both female, if there are differences in race inequalities continue to exist. If one woman is white while one woman is black, society will place the white woman above the black woman though they are both equally woman. We continue to live through these categories that society insists upon us because either we have not been fighting enough, or because there are not enough people who want this change to fight for the cause. If one day we achieve these setbacks and there are enough people who are not afraid of change, maybe one day we can hope to achieve equality to where gender, sexuality, and race does not affect the love of women and who women love in society. 
Intersectionality is the examination of various ways in which people are oppressed, based on the relational web of dominating factors of race, sex, class, nation and sexual orientation. Intersectionality “describes the simultaneous, multiple, overlapping, and contradictory systems of power that shape our lives and political options”. While this theory can be applied to all people, and more particularly all women, it is specifically mentioned and studied within the realms of black feminism. Patricia Hill Collins argues that black women in particular, have a unique perspective on the oppression of the world as unlike white women, they face both racial and gender oppression simultaneously, among other factors. This debate raises the issue of understanding the oppressive lives of women that are not only shaped by gender alone but by other elements such as racism, classism, ageism, heterosexism, disableism etc.
In this debate, women writers have addressed the issues of masculinized writing through male gendered language that may not serve to accommodate the literary understanding of women’s lives. Such masculinized language that feminist theorists address is the use of, for example, “God the Father” which is looked upon as a way of designating the sacred as solely men (or, in other words, biblical language glorifies men through all of the masculine pronouns like “he” and “him” and addressing God as a “He”). Feminist theorists attempt to reclaim and redefine women through re-structuring language. For example, feminist theorists have used the term “womyn” instead of “women." Some feminist theorists find solace in changing titles of unisex jobs (for example, police officer versus policeman or mail carrier versus mailman). Some feminist theorists have reclaimed and redefined such words as “dyke” and “bitch” and others have invested redefining knowledge into feminist dictionaries.
Feminist psychology, is a form of psychology centered on societal structures and gender. Feminist psychology critiques the fact that historically psychological research has been done from a male perspective with the view that males are the norm. Feminist psychology is oriented on the values and principles of feminism. It incorporates gender and the ways women are affected by issues resulting from it. Ethel Dench Puffer Howes was one of the first women to enter the field of psychology. She was the Executive Secretary of the National College Equal Suffrage League in 1914.
One major psychological theory, Relational-Cultural Theory, is based on the work of Jean Baker Miller, whose book Toward a New Psychology of Women proposes that "growth-fostering relationships are a central human necessity and that disconnections are the source of psychological problems." Inspired by Betty Friedan's Feminine Mystique, and other feminist classics from the 1960s, Relational-Cultural Theory proposes that "isolation is one of the most damaging human experiences and is best treated by reconnecting with other people," and that a therapist should "foster an atmosphere of empathy and acceptance for the patient, even at the cost of the therapist’s neutrality." The theory is based on clinical observations and sought to prove that "there was nothing wrong with women, but rather with the way modern culture viewed them."
Psychoanalytic feminism and Feminist psychoanalysis are based on Freud and his psychoanalytic theories, but they also supply an important critique of it. It maintains that gender is not biological but is based on the psycho-sexual development of the individual, but also that sexual difference and gender are different notions. Psychoanalytical feminists believe that gender inequality comes from early childhood experiences, which lead men to believe themselves to be masculine, and women to believe themselves feminine. It is further maintained that gender leads to a social system that is dominated by males, which in turn influences the individual psycho-sexual development. As a solution it was suggested by some to avoid the gender-specific structuring of the society coeducation. From the last 30 years of the 20th Century, the contemporary French psychoanalytical theories concerning the feminine, that refer to sexual difference rather than to gender, with psychoanalysts like Julia Kristeva,Maud Mannoni, Luce Irigaray, and Bracha Ettinger, have largely influenced not only feminist theory but also the understanding of the subject in philosophy and the general field of psychoanalysis itself. These French psychoanalysts are mainly post-Lacanian. Other feminist psychoanalysts and feminist theorists whose contributions have enriched the field through an engagement with psychoanalysis are Jessica Benjamin, Jacqueline Rose,
Feminist literary criticism is literary criticism informed by feminist theories or politics. Its history has been varied, from classic works of female authors such as George Eliot, Virginia Woolf, and Margaret Fuller to recent theoretical work in women's studies and gender studies by "third-wave" authors.
In the most general, feminist literary criticism before the 1970s was concerned with the politics of women's authorship and the representation of women's condition within literature. Since the arrival of more complex conceptions of gender and subjectivity, feminist literary criticism has taken a variety of new routes. It has considered gender in the terms of Freudian and Lacanian psychoanalysis, as part of the deconstruction of existing power relations.
Film theory is often dominated by feminism being played a major antagonist side of the film or made fun of. Feminists have taken many different approaches to the analysis of cinema. These include discussions of the function of women characters in particular film narratives or in particular genres, such as film noir, where a female character can often be seen to embody a subversive sexuality that is dangerous to males and is ultimately punished with death. In considering the way that films are put together, many feminist film critics, such as Laura Mulvey, have pointed to the "male gaze" that predominates in classical Hollywood film making. Through the use of various film techniques, such as shot reverse shot, the viewers are led to align themselves with the point of view of a male protagonist. Notably, women function as objects of this gaze far more often than as proxies for the spectator. Feminist film theory of the last twenty years is heavily influenced by the general transformation in the field of aesthetics, including the new options of articulating the gaze, offered by psychoanalytical French feminism, like the matrixial gaze.
Linda Nochlin and Griselda Pollock  are prominent art historians writing on contemporary and modern artists and articulating Art history from a feminist perspective since the 1970s. Pollock works with French psychoanalysis, and in particular with Kristeva's and Ettinger's theories, to offer new insights into art history and contemporary art with special regard to questions of trauma and trans-generation memory in the works of women artists. Other prominent feminist art historians include: Norma Broude and Mary Garrard; Amelia Jones; Mieke Bal; Carol Duncan; Lynda Nead; Lisa Tickner; Tamar Garb; Hilary Robinson; Katy Deepwell.
Feminist history refers to the re-reading and re-interpretation of history from a feminist perspective. It is not the same as the history of feminism, which outlines the origins and evolution of the feminist movement. It also differs from women's history, which focuses on the role of women in historical events. The goal of feminist history is to explore and illuminate the female viewpoint of history through rediscovery of female writers, artists, philosophers, etc., in order to recover and demonstrate the significance of women's voices and choices in the past.
Feminist geography is often considered part of a broader postmodern approach to the subject which is not primarily concerned with the development of conceptual theory in itself but rather focuses on the real experiences of individuals and groups in their own localities, upon the geographies that they live in within their own communities. In addition to its analysis of the real world, it also critiques existing geographical and social studies, arguing that academic traditions are delineated by patriarchy, and that contemporary studies which do not confront the nature of previous work reinforce the male bias of academic study.
The Feminist philosophy refers to a philosophy approached from a feminist perspective. Feminist philosophy involves attempts to use methods of philosophy to further the cause of the feminist movements, it also tries to criticize and/or reevaluate the ideas of traditional philosophy from within a feminist view. This critique stems from the dichotomy Western philosophy has conjectured with the mind and body phenomena. There is no specific school for feminist philosophy like there has been in regard to other theories. This means that Feminist philosophers can be found in the analytic and continental traditions, and the different viewpoints taken on philosophical issues with those traditions. Feminist philosophers also have many different viewpoints taken on philosophical issues within those traditions. Feminist philosophers who are feminists can belong to many different varieties of feminism. The writings of Judith Butler, Rosi Braidotti, Donna Haraway and Avital Ronell are the most significant psychoanalytically informed influences on contemporary feminist philosophy.
Feminist sexology is an offshoot of traditional studies of sexology that focuses on the intersectionality of sex and gender in relation to the sexual lives of women. Feminist sexology shares many principles with the wider field of sexology; in particular, it does not try to prescribe a certain path or “normality” for women's sexuality, but only observe and note the different and varied ways in which women express their sexuality. Looking at sexuality from a feminist point of view creates connections between the different aspects of a person's sexual life.
From feminists’ perspectives, sexology, which is the study of human sexuality and sexual relationship, relates to the intersectionality of gender, race and sexuality. Men have dominant power and control over women in the relationship, and women are expected to hide their true feeling about sexual behaviors. Women of color face even more sexual violence in the society. Some countries in Africa and Asia even practice female genital cutting, controlling women’s sexual desire and limiting their sexual behavior. Moreover, Bunch, the women's and human rights activist, states that the society used to see lesbianism as a threat to male supremacy and to the political relationships between men and women. Therefore, in the past, people viewed being a lesbian as a sin and made it death penalty. Even today, many people still discriminate homosexuals. Many lesbians hide their sexuality and face even more sexual oppression.
The feminist theory touches upon the intersectionality of many disciplines such as race, gender, sex, socioeconomic status, etc. According to the writings of Adrienne Rich, there is revelation on the topic of compulsory heterosexuality. Rich argues that the feminist theory has in some ways overlooked and marginalized the topic of sexuality, specifically lesbian experience. The sexuality of women is a topic that is generally associated with feminist theory; however there is not much focus on the life and experience of those women who do not fit the traditional heterosexual standards. Although feminist theory considers intersectionality of many topics, lesbian experience is often set to the side. In many aspects of feminist theory, there is a slight reference of compulsory heterosexuality. Compulsory heterosexuality is the assumption that it is traditionally “normal” or favorable to be heterosexual. However, in the aspects of women’s sexuality, it is completely possible to equally as free and feminist and not heterosexual. This is many ways relates to the patriarchal perspective of women and their sexuality. By denying one gender the freedom to their sexuality, the concept of compulsory heterosexuality is enforced; thus marginalizing women’s sexuality and the lesbian experience overall.
Monosexual Paradigm is a term coined by Blasingame, a self-identified African American, bisexual female. Blasingame used this term to address the lesbian and gay communities who turned a blind eye to the dichotomy that oppressed bisexuals from both heterosexual and homosexual communities. This oppression negatively affects the gay and lesbian communities more so than the heterosexual community due to its contradictory exclusiveness of bisexuals. Blasingame argued that in reality dichotomies are inaccurate to the representation of individuals because nothing is truly black or white, straight or gay. Her main argument is that biphobia is the central message of two roots; internalized heterosexism and racism. Internalized heterosexism is described in the monosexual paradigm in which the binary states that you are either straight or gay and nothing in between. Gays and lesbians accept this internalized heterosexism by morphing into the monosexial paradigm and favoring single attraction and opposing attraction for both sexes. Blasingame described this favoritism as an act of horizontal hostility, where oppressed groups fight amongst themselves. Racism is described in the monosexual paradigm as a dichotomy where individuals are either black or white, again nothing in between. The issue of racism comes into fruition in regards to the bisexuals coming out process, where risks of coming out vary on a basis of anticipated community reaction and also in regards to the norms among bisexual leadership, where class status and race factor predominately over sexual orientation. 
Feminist political theory is a recently emerging field in political science focusing on gender and feminist themes within the state, institutions and policies. It questions the "modern political theory, dominated by universalistic liberalist thought, which claims indifference to gender or other identity differences and has therefore taken its time to open up to such concerns".
Feminist economics broadly refers to a developing branch of economics that applies feminist insights and critiques to economics. Research under this heading is often interdisciplinary, critical, or heterodox. It encompasses debates about the relationship between feminism and economics on many levels: from applying mainstream economic methods to under-researched "women's" areas, to questioning how mainstream economics values the reproductive sector, to deeply philosophical critiques of economic epistemology and methodology.
One prominent issue that feminist economists investigate is how the Gross Domestic Product (GDP) does not adequately measure unpaid labor predominantly performed by women, such as housework, childcare, and eldercare. Feminist economists have also challenged and exposed the rhetorical approach of mainstream economics. They have made critiques of many basic assumptions of mainstream economics, including the Homo economicus model. In the Houseworker's Handbook Betsy Warrior presents a cogent argument that the reproduction and domestic labor of women form the foundation of economic survival; although, unremunerated and not included in the GDP.  According to Warrior: "Economics, as it's presented today, lacks any basis in reality as it leaves out the very foundation of economic life. That foundation is built on women's labor; first her reproductive labor which produces every new laborer (and the first commodity, which is mother's milk and which nurtures every new "consumer/laborer"); secondly, women's labor composed of cleaning, cooking, negotiating social stability and nurturing, which prepares for market and maintains each laborer. This constitutes women's continuing industry enabling laborers to occupy every position in the work force. Without this fundamental labor and commodity there would be no economic activity." Warrior also notes that the unacknowledged income of men from illegal activities like arms, drugs and human trafficking, political graft, religious emoluments and various other undisclosed activities provide a rich revenue stream to men, which further invalidates GDP figures.  Even in underground economies where women predominate numerically, like trafficking in humans, prostitution and domestic servitude, only a tiny fraction of the pimp’s revenue filters down to the women and children he deploys. Usually the amount spent on them is merely for the maintenance of their lives and, in the case of those prostituted, some money may be spent on clothing and such accouterments as will make them more salable to the pimp’s clients. For instance, focusing on just the U.S.A., according to a government sponsored report by the Urban Institute in 2014, “A street prostitute in Dallas may make as little as $5 per sex act. But pimps can take in $33,000 a week in Atlanta, where the sex business brings in an estimated $290 million per year.”  Somehow proponents of this theory operate under the assumption that women don't generate revenue from illegal sources and men provide no domestic production. They have been instrumental in creating alternative models, such as the Capability Approach and incorporating gender into the analysis of economic data to affect policy. Marilyn Power suggests that feminist economic methodology can be broken down into five categories.
Feminist legal theory is based on the feminist view that law's treatment of women in relation to men has not been equal or fair. The goals of feminist legal theory, as defined by leading theorist Claire Dalton, consist of understanding and exploring the female experience, figuring out if law and institutions oppose females, and figuring out what changes can be committed to. This is to be accomplished through studying the connections between the law and gender as well as applying feminist analysis to concrete areas of law.
Feminist legal theory stems from the inadequacy of the current structure to account for discrimination women face, especially discrimination based on multiple, intersecting identities. Kimberlé Crenshaw’s work is central to feminist legal theory, particularly her article Demarginalizing the Intersection of Race and Sex: A Black Feminist Critique of Antidiscrimination Doctrine, Feminist Theory, and Antiracist Politics. DeGraffenreid v General Motors is an example of such a case. In this instance, the court ruled the plaintiffs, five Black women who were employees of General Motors, were not eligible to file a complaint on the grounds they, as black women, were not “a special class to be protected from discrimination”. The ruling in DeGraffenreid against the plaintiff revealed the courts inability to understand intersectionality’s role in discrimination. Moore v Hughes Helicopters, Inc. is another ruling, which serves to reify the persistent discrediting of intersectionality as a factor in discrimination. In the case of Moore, the plaintiff brought forth statistical evidence revealing a disparity in promotions to upper-level and supervisory jobs between men and women and, to a lesser extent, between Black and white men. Ultimately, the court denied the plaintiff the ability to represent all Blacks and all females. The decision dwindled the pool of statistical information the plaintiff could pull from and limited the evidence only to that of Black women, which is a ruling in direct contradiction to DeGraffenreid. Further, because the plaintiff originally claimed discrimination as a Black female rather than, more generally, as a female the court stated it had concerns whether the plaintiff could “adequately represent white female employees”. Payne v Travenol serves as yet another example of the courts inconsistency when dealing with issues revolving around intersections of race and sex. The plaintiffs in Payne, two Black females, filed suit against Travenol on behalf of both Black men and women on the grounds the pharmaceutical plant practiced racial discrimination. The court ruled the plaintiffs could not adequately represent Black males, however, they did allow the admittance of statistical evidence, which was inclusive of all Black employees. Despite the more favorable outcome after it was found there was extensive racial discrimination, the courts decided the benefits of the ruling – back pay and constructive seniority – would not be extended to Black males employed by the company. Moore contends Black women cannot adequately represent white women on issues of sex discrimination, Payne suggests Black women cannot adequately represent Black men on issues of race discrimination, and DeGraffenreid argues Black women are not a special class to be protected. The rulings, when connected, display a deep-rooted problem in regards to addressing discrimination within the legal system. While the cases of DeGraffenreid (1976), Moore (1983), and Payne (1976) are not recent accounts; they provide proof of the courts inconsistency in procedures and rulings on the basis of sex and race, which serves to reinforce the need for Feminist legal theory to not only be further developed, but also applied.
Feminist communication theory has evolved over time and branches out in many directions. Early theories focused on the way that gender influenced communication and many argued that language was “MAN made”. This view of communication promoted a “deficiency model” asserting that characteristics of speech associated with women were negative and that men “set the standard for competent interpersonal communication." These early theories also suggested that ethnicity, cultural and economic backgrounds also needed to be addressed. They looked at how gender intersects with other identity constructs, such as class, race, and sexuality. Feminist theorists, especially those considered to be liberal feminists, began looking at issues of equality in education and employment. Other theorists addressed political oratory and public discourse. The recovery project brought to light many women orators who had been “erased or ignored as significant contributors." Feminist communication theorists also addressed how women were represented in the media and how the media “communicated ideology about women, gender, and feminism."
Feminist communication theory also encompasses access to the public sphere, whose voices are heard in that sphere, and the ways in which the field of communication studies has limited what is regarded as essential to public discourse. The recognition of a full history of women orators overlooked and disregarded by the field has effectively become an undertaking of recovery, as it establishes and honors the existence of women in history and lauds the communication by these historically significant contributors. This recovery effort, begun by Andrea Lundsford, Professor of English and Director of the Program in Writing and Rhetoric at Stanford University and followed by other feminist communication theorists also names women such as Aspasia, Diotima, and Christine de Pisan, who were likely influential in rhetorical and communication traditions in classical and medieval times, but who have been negated as serious contributors to the traditions.
Feminist communication theorists are also concerned with attempting to explain the methods used by those with power to prohibit women like Maria W. Stewart, Sarah Grimke, and Angelina Grimke, and more recently, Ella Baker and Anita Hill, from achieving a voice in political discourse and consequently being driven from the public sphere. Theorists in this vein are also interested in the unique and significant techniques of communication employed by these women and others like them to surmount some of the oppression they experienced.
Feminist Theory of Design
Technical writers have concluded that visual language can convey facts and ideas clearer than almost any other means of communication. According to the feminist theory, "gender may be a factor in how human beings represent reality."
Men and women will construct different types of structures about the self, and, consequently, their thought processes may diverge in content and form. This division depends on the self-concept, which is an "important regulator of thoughts, feelings and actions" that "governs one’s perception of reality."
With that being said, the self-concept has a significant effect on how men and women represent reality in different ways.
Recently, "technical communicators’ terms such as ‘visual rhetoric,’ ‘visual language,’ and ‘document design’ indicate a new awareness of the importance of visual design.”
Deborah S. Bosley explores this new concept of the “feminist theory of design” by conducting a study on a collection of undergraduate males and females who were asked to illustrate a visual, on paper, given to them in a text. Based on this study, she creates a “feminist theory of design” and connects it to technical communicators.
In the results of the study, males used more angular illustrations, such as squares, rectangles and arrows, which are interpreted as a “direction” moving away from or a moving toward, thus suggesting more aggressive positions than rounded shapes, showing masculinity.
Females, on the other hand, used more curved visuals, such as circles, rounded containers and bending pipes. Bosley takes into account that feminist theory offers insight into the relationship between females and circles or rounded objects. According to Bosley, studies of women and leadership indicate a preference for nonhierarchical work patterns (preferring a communication “web” rather than a communication “ladder”). Bosley explains that circles and other rounded shapes, which women chose to draw, are nonhierarchical and often used to represent inclusive, communal relationships, confirming her results that women’s visual designs do have an effect on their means of communications.
Based on these conclusions, this “feminist theory of design” can go on to say that gender does play a role in how humans represent reality.
Black Feminist Criminology
Black Feminist Criminology theory is a concept created by Hillary Potter in the 1990s and a bridge that integrates Feminist theory with criminology. It is based on the integration of Black Feminist theory and Critical Race theory.
For years, Black women were historically overlooked and disregarded in the study of crime and criminology; however, with a new focus on Black feminism that sparked in the 1980s, Black feminists began to contextualize their unique experiences and examine why the general status of Black women in the criminal justice system was lacking in female specific approaches. Potter explains that because Black women usually have "limited access to adequate education and employment as consequences of racism, sexism, and classism, they are often disadvantaged. This disadvantage materializes into "poor responses by social service professionals and crime-processing agents to Black women's interpersonal victimization." Most crime studies focused on White males/females and Black males. Any results or conclusions targeted to Black males were usually assumed to be the same situation for Black females. This was very problematic since Black males and Black females differ in what they experience. For instance, economic deprivation, status equality between the sexes, distinctive socialization patterns, racism, and sexism should all be taken into account between Black males and Black females. The two will experience all of these factors differently; therefore, it was crucial to resolve this dilemma.
Black Feminist Criminology is the solution to this problem. It takes four factors into account: One, it observes the social structural oppression of Black women. Two, it recognizes the Black community and its culture. Three, it looks at Black intimate and familial relations. And four, it looks at the Black woman as an individual. These four factors will help distinguish Black women from Black males into an accurate branch of learning in the criminal justice system.
Criticisms of Black Feminist Criminology
It has been said that Black Feminist Criminology is still in its "infancy stage;" therefore, there is little discussion or studies that disprove it as an affective feminist perspective. In addition to its age, Black Feminist Criminology has not actively accounted for role of religion and spirituality in Black women's "experience with abuse."
- Amazon feminism
- Atheist feminism
- Black Feminism
- Chicana feminism
- Christian feminism
- Conflict theories
- Conservative feminism
- Cultural feminism
- Difference feminism
- Feminism and modern architecture
- Fat feminism
- Feminist anthropology
- Feminist sociology
- First-wave feminism
- Fourth-wave feminism
- French feminism
- Gender equality
- Gender studies
- Global feminism
- Hip-hop feminism
- Individualist feminism
- Islamic feminism
- Jewish feminism
- Lesbian feminism
- Lipstick feminism
- Liberal feminism
- Material feminism
- Marxist feminism
- Networked feminism
- New feminism
- Postcolonial feminism
- Postmodern feminism
- Post-structural feminism
- Pro-life feminism
- Radical feminism
- Separatist feminism
- Second-wave feminism
- Sex-positive feminism
- Sikh feminism
- Socialist feminism
- Standpoint feminism
- State feminism
- Structuralist feminism
- Third-wave feminism
- Transnational feminism
- Women's studies
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