“Empowerment has, however, sometimes, been taken to mean <strong>the</strong> promotionof equality of opportunity and participation. Similarly, empowerment hasbeen used in o<strong>the</strong>r contexts to imply <strong>the</strong> development of individualism and<strong>the</strong> skills required for self-assertion and advancement ra<strong>the</strong>r than any analysisof <strong>the</strong> roots of powerlessness and <strong>the</strong> structures of systemic oppression. 31In effect, <strong>the</strong> articulation of women and men as opposites in <strong>the</strong> consciousnessraisingworking groups implies a binary between women and men, which alsois upheld and streng<strong>the</strong>ned through this mere articulation. The notion of womenas innocent victims of patriarchal structures also homogenizes women andtreats <strong>the</strong>m as infallible. But <strong>the</strong> mere aim of consciousness- raising, to reachliberation from oppression or captivity, takes its departure in <strong>the</strong> idea of <strong>the</strong>subject as “Origin, Essence and Cause”, like Althusser formulates it 32 . As such,<strong>the</strong> autonomous, self-conscious subject at <strong>the</strong> core of <strong>the</strong> ideals of <strong>the</strong>Enlightenment was <strong>the</strong> privilege of men for many years and <strong>the</strong>y also were<strong>the</strong> subjects of know ledge. Subsequently, although, feminist work made women<strong>the</strong> subject of know ledge, <strong>the</strong>y only scantily questioned <strong>the</strong> “inherited view ofconsciousness”. 33Curiously, <strong>the</strong> idea of consciousness-raising was initially also used bymemory workers. As described by <strong>the</strong> memory work collective, <strong>the</strong>y start offfrom <strong>the</strong> idea of making <strong>the</strong> process of socialization conscious, because “thismakes clear <strong>the</strong> process whereby we have absorbed existing social scientific<strong>the</strong>ories, ideologies and everyday opinions”. 34 Never<strong>the</strong>less, having done this,<strong>the</strong>y start to question <strong>the</strong> usefulness of consciousness-raising and decide to distance<strong>the</strong>mselves from <strong>the</strong> idea of consciousness. Through <strong>the</strong> explicit urge tofind a “less predetermined way of seeing” <strong>the</strong>y describe how <strong>the</strong>y try to combineboth <strong>the</strong> knowledge from everyday life and scholarly, <strong>the</strong>oretical knowledge,aiming to a “displacement of <strong>the</strong> problem”. 35 Thus, even though <strong>the</strong>y departfrom in <strong>the</strong> idea of consciousness, <strong>the</strong>y do not find any solution to <strong>the</strong> problemin raising <strong>the</strong> individual’s consciousness. Instead, <strong>the</strong>y turn to <strong>the</strong> Foucauldianidea of discourses, to investigations into <strong>the</strong> colonizing effects from “<strong>the</strong>ories,explanations, value judgements” and in explorations of “colonized forms”of perception 36 in order to investigate how individuals work <strong>the</strong>mselves into31Heald, 47.32Althusser quoted in Alarcón , 290, Alarcón,, 295.33Ibid, 289.34Haug, 54.35Ibid, 54.36Ibid, 55.88
social, cultural and economical structures. Placed <strong>with</strong>in a Marxist framework,<strong>the</strong> collective of authors points out how <strong>the</strong> individual is tied up in<strong>the</strong>se structures. Simultaneously, and inspired by Althusser’s <strong>the</strong>orizations ofideology, <strong>the</strong>y emphasize <strong>the</strong> fact that <strong>the</strong> individual is not only a victim of<strong>the</strong> social relations, but an active agent in <strong>the</strong> forming of <strong>the</strong>se social relations.Haug explains that this results in a situation where women, for instance, candefend <strong>the</strong> idea of life-long monogamous marriages even though <strong>the</strong> marriageis loveless and very boring. If one does not want to reject <strong>the</strong> belief in love andif life-long monogamous marriages are <strong>the</strong> only accepted form of love in <strong>the</strong>society in question, <strong>the</strong> decision to defend <strong>the</strong> idea of life-long monogamousmarriages is understood by Haug et al. as one way to find self-fulfilment. 37The view of women as victims, which was predominant during second-<strong>wave</strong>feminism, is criticized by <strong>the</strong> collective of authors, who instead emphasize afocus on “beings who desire and have a capacity to become something <strong>the</strong>yare not as yet”. 38 Here<strong>with</strong>, <strong>the</strong>y distance <strong>the</strong>mselves from structuralism’s fixation<strong>with</strong> class, gender and race as different but immutable social and culturalpositions and focus instead on <strong>the</strong> multiple sites that are involved in <strong>the</strong> productionof positions/relations such as class, gender and race. 39 Seeing that anumber of dualisms, such as <strong>the</strong> division of labour between head/hand, <strong>the</strong>division of mind/body, and <strong>the</strong> division between <strong>the</strong>oretical/practical, leads toan incapacity to explain <strong>the</strong> world, <strong>the</strong> collective of authors breaks <strong>with</strong> thosedualisms, hoping to “produce articulations of <strong>the</strong> relations between human beingsand <strong>the</strong> world that overcome <strong>the</strong> present relations of class, race and sexualdomination”. 40 In effect, Haug writes, <strong>the</strong> method results in a “displacement of<strong>the</strong> problem” 41 and a decentering of <strong>the</strong> (Westernized) self.Feminism and <strong>the</strong> trope of consciousnessDuring <strong>the</strong> day of <strong>the</strong> workshop, we were divided into three small groups whenwe wrote and analysed our memories. In <strong>the</strong> group who decided to write about“Entering <strong>the</strong> university for <strong>the</strong> first time”, <strong>the</strong> writing phase and analysisdeveloped <strong>with</strong>out any unexpected reactions. In <strong>the</strong> group, <strong>the</strong>re was a slight37Ibid, 35, 42.38Ibid, 25.39On this point, <strong>the</strong> collective of authors were inspired by Angela McRobbie’s work on girl culture, which wasunderstood as a culture of femininity which <strong>the</strong> girls help to reproduce, Carter, 16, 17.40Haug, 28.41Ibid, 55.89
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Teaching with the Third WaveNew Fem
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© Åse Bengtsson and Catti Brandel
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“This Is Not Therapy!” 75Un/Exp
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PrefaceThe idea of writing this boo
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IntroductionDaniela Gronold, Brigit
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Brandelius who is portrayed on the
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The institutional context of Women
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The chapters present new feminist e
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IntroductionSecond-wave feminism is
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Second-Wave Feminist Generationalit
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and conflictual ones), and since th
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This allows her to conceptualize a
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The Anglo-American and the French t
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To traverse the classifications of
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ing system without a General and wi
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Let me end this chapter by providin
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Buikema tells the story of Sarah Ba
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Roof, Judith. “Generational Diffi
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- Page 110 and 111: ReferencesBraidotti, Rosi. Metamorp
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- Page 128 and 129: ReferencesBlanchard, Soline, Jules
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and absences, both short term and p
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The cliché cloakroomSometimes it w
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and goatees, later almost all wante
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Presentations from the working grou
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ConclusionTeachers’ self-reflecti
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Mühlen Achs, Gitta. Geschlecht bew
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Milka Metso, PhD Candidate, Univers