Feminist theory and black women's talk

Stanback, Marsha Houston

doi:10.1080/10646178809359691

Cited by 14 publications

(5 citation statements)

References 7 publications

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“…The research dialogue presented demonstrates my commitment to tell their story and acknowledge their existence as embedded in their experiences of the 1994 genocide. Stanback's (1989) work on Black women's talk calls for the use of research methods that free communication scholars to emphasize the experiential rather than experimental. This methodological approach supports my zeal to make an argument to acknowledge Rwandan women's existence as embedded in their experiences of the 1994 genocide.…”

Section: The Contextmentioning

confidence: 99%

Their Words, Actions, and Meaning

Kombo

2009

Qualitative Inquiry

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In this reflective account of a researcher's experience in Rwanda, the author examines how being at the place where violence occurred revealed how Rwandan women construct and name their reality in postgenocide era. The author discusses the questions people asked her in Rwanda and those she asked herself upon her return to the United States, which provide insights on how to share her experiences with others. The purpose in writing this article is to create a dialogue that brings together women's narratives and the author's opinions and positions to offer new ways to understand and give meaning to Rwandan women's experiences of genocide. The article concludes by reiterating the significance of acknowledging different ways of knowing those being studied and the ways how those who conduct the study understand themselves as researchers in that context. Names of the actual women who shared their stories have been changed to assure confidentiality.

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Section: The Contextmentioning

confidence: 99%

Their Words, Actions, and Meaning

Kombo

2009

Qualitative Inquiry

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“…In the field of development communication, there has been some recent and sustained effort to prioritize the standpoint of women (e.g., Riano, 1994;Steeves, 1993). Houston's (1988Houston's ( , 1989Houston's ( , 1992 work has been significant in drawing attention to the perspectives of minority women and to the problems of universalizing the White condition across the board. More recently there has been increased attention paid to research on race and gender (see, e.g., Tanno & Gonzalez, 1998; Valdivia, 1995).…”

Section: The Alternative Space Of Feminismmentioning

confidence: 99%

A View from Elsewhere: Locating Difference and the Politics of Representation from a Transnational Feminist Perspective

Hegde

1998

Commun Theory

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Globalization urges self-reflection by introducing new challenges to our research practices and theorization. Intellectual challenges posed by feminist, postmodern, and postcolonial thought have created new locations within the communication discipline from where to critique the production of knowledge. Central to the feminist agenda today is the understanding of difference and critically accounting for these inequalities. This essay attempts to move feminist theory in communication to a global context. A critique of traditional modernist approaches and the obstacles posed for feminist crosscultural communication scholarship is advanced. I t is argued that some major assumptions of postmodern and postcolonial thought will extend the representational possibilities of feminist communication theory in order to make it transnationally responsive and more politically engaged with issues of difference.

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“…There is much validity to this position; nevertheless, we must consider what happens to people who have other socially constructed identities [Reynolds, 2002], as we have already articulated. Standpoint theory was originally designed to give voice to the experiences of women as a marginalized group and has evolved to include other socially constructed identities, such as race, gender, class, and occupation [King, 1988; Stanback, 1989]. Thus, for the purposes of this study, standpoint theory is used as a framework for understanding how socially constructed [and intersecting] identities influence societal understandings of human genome research [HGR], health, and religious beliefs.…”

Section: Introductionmentioning

confidence: 99%

A religious framework as a lens for understanding the intersection of genetics, health, and disease

Harris

Keeley²,

Barrientos³

et al. 2009

American J of Med Genetics Pt C

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The primary goal of this study was to determine the extent to which religious frameworks inform lay public understandings of genes and disease. Contrary to existing research, there were minimal differences between racial groups. We did, however, observe two patterns in that data that are worthy of discussion. First, because participants were from the South, the finding that participants from both racial groups ascribe to a religious belief system to make sense of their lived experiences is not surprising. Rather, it appears to be reflective of the religious culture that is an integral part of the South and our identity as a nation. A second noteworthy finding is that while a significant number of participants believe a relationship exists between health status, genes, and religious behaviors, they also recognize that positive health behaviors must also be adopted as a means for staving off disease. In some cases, however, there was a belief that health issues could dissolve or disappear as a result of certain religious behaviors such as prayer.

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Feminist theory and black women's talk

Cited by 14 publications

References 7 publications

Their Words, Actions, and Meaning

Their Words, Actions, and Meaning

A View from Elsewhere: Locating Difference and the Politics of Representation from a Transnational Feminist Perspective

A religious framework as a lens for understanding the intersection of genetics, health, and disease

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