#feminist methods

[bellemaddox]

We use our particulars to challenge the universal.

Sara Ahmed, Living a Feminist Life (2017), p. 10

[bellemaddox]

[H]earing feminists as police is a way of not hearing feminism. Many feminist figures are antifeminist tools, although we can always retool these figures for our own purposes. A retooling might take this form: if naming sexism is understood as policing behavior, then we will be feminist police. Note that retooling antifeminist figures does not agree with the judgment (that to question sexism is to police) but rather disagrees with the premise by converting it to a promise (if you think questioning sexism is policing, we are feminist police).

Sara Ahmed, Living a Feminist Life (2017)

[bellemaddox]

Given the primacy of relationships, unless we use our freedom to help others flourish, we deny our own well-being.

Clifford Christians on the philosophy of Martin Buber, Ethics and Politics in Qualitative Research

[bellemaddox]

Our obligation to sustain one another defines our existence.

Clifford Christians, Ethics and Politics in Qualitative Research

[bellemaddox]

Communities not only are linguistic entities but also require at least a minimal moral commitment to the common good. Because social entities are moral orders and not merely functional arrangements, moral commitment constitutes the self-in-relation. Our identity is defined by what we consider good or worth opposing. Only through the moral dimension can we make sense of human agency.

Clifford Christians, Ethics and Politics in Qualitative Research

[bellemaddox]

Unless it is tangible and actionable, hope serves those in control. Hope that merely projects a future redemption obscures abuses of power and human need in the present.

Clifford Christians on the philosophy of Edith Wyschogrod, Ethics and Politics in Qualitative Research

[bellemaddox]

Critical transnational feminist praxis as "a process of unlearning certain ways of framing ..."

“Seeing Beyond the State: Toward Transnational Feminist Organizing” by Geraldine Pratt in collaboration with The Philippine Women Centre of BC and Ugnayan Ng Kabataang Pilipino Sa Canada/The Filipinio-Canadian Youth Alliance

[bellemaddox]

If the academy as a political space is absent from our syllabi, even as experience remains central to feminist thinking, surely there is a major contradiction here. We may be erasing our own experiences (and the profoundly material effects of our locations) at our own peril.

M. Jacqui Alexander & Chandra Talpade Mohanty, “Cartographies of Knowledge and Power: Transnational Feminist as Radical Praxis,” appearing in Richa Nagar & Amanda Lock Swarr’s Critical Transnational Feminist Praxis