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Feminist anthropology was formally recognized as a subdiscipline of anthropology in the late 1970s. [ 2 ] The history of the Association for Feminist Anthropology began in 1988, when a group of American anthropologists met in Phoenix, Arizona with the goal of establishing, "in the beginning, an 'anthropology of women' and later, a feminist and ...
Feminist anthropology is a four-field approach to anthropology (archeological, biological, cultural, linguistic) that seeks to transform research findings, anthropological hiring practices, and the scholarly production of knowledge, using insights from feminist theory. [1]
It received intense attention and became a highly influential piece of feminist anthropology. In 1992 she published the book Inalienable Possessions: The paradox of keeping-while-giving at the University of California Press, in which she built on work by Marcel Mauss and Malinowski to present a theory of value and exchange in which there is a ...
[2] [3] [4] More recent edited volumes compiled by Margaret Lock, Judith Farquhar, and Frances Mascia-Lees provide a better window into current applications of embodiment theory in anthropology. [5] [6] The theoretical background of embodiment is an amalgamation of phenomenology, practice theory, feminist theory, and post-structuralist thought. [7]
Some have influenced feminist economics. The basic premise is that economic activities can only be fully understood in the context of the society that creates them. The concept of "value" is a social construct, and as such is defined by the culture using the concept. Yet we can gain some insights into modern patterns of exchange, value, and ...
The sex researcher Alfred Kinsey was critical of The Second Sex, holding that while it was interesting as a work of literature, it was of no value to science. [91] In 1960, Beauvoir wrote that The Second Sex was an attempt to explain "why a woman's situation, still, even today, prevents her from exploring the world's basic problems."
Early feminist opposition to many of the values promoted by the Cult of Domesticity (especially concerning women's suffrage, political activism, and legal independence) culminated in the Seneca Falls Convention in 1848. Author and critic John Neal wrote fiction in this period to challenge the tenets of the Cult of Domesticity. [34]
Critical reception for Black Feminist Anthropology has largely been positive, for example: . Marla Fredrick's review in Contemporary Sociology. [5]Choice Reviews Online praised the work, stating it was a "refreshing and inspiring collection of nine articles and a superb introduction seeks to come to terms with, if not resolve, the triple contradictions found in the title."