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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]
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 ...
Gayle S. Rubin (born January 1, 1949) is an American cultural anthropologist, theorist and activist, best known for her pioneering work in feminist theory and queer studies.
Lewin is four times a recipient of the Ruth Benedict Prize: for two monographs, Lesbian Mothers: Accounts of Gender in American Culture (1992) and Gay Fatherhood: Narratives of Family and Citizenship in America (2010) and two edited volumes, Out in Public: Reinventing Lesbian/Gay Anthropology in a Globalizing World (co-edited with William L. Leap) (2009) and Out in Theory: The Emergence of ...
Feminist ethics is an approach to ethics that builds on the belief ... optimistic outlook on human capacity and ... cultural values and ...
[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]
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 ...
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."