Negotiating Spaces For/Through Third-Wave Feminism

“It’s Supposed to be About the Love of the Game, not the Love of Aaron Rodgers’ Eyes”: Challenging the Exclusions of Women Sports Fans

“…At the same time, this blurring of binaries is constrained by postfeminist sensibilities (Heywood & Drake, 1997;Kinser, 2004;Snyder, 2008). For those embracing a postfeminist sensibility it is assumed that gender equality has been achieved; thus, those who continue to advocate for feminist goals or who believe that sexism continues to oppress women are stigmatized (McRobbie, 2009).…”

"Black Men Have to Work Much Harder": An Exploratory Study on the Gendered-Racialized Experiences and HIV Vulnerabilities of Heterosexual Young Black Men

“…In other words, White women would be privileged amongst all women within feminism and men would take on dominant positions in the anti racism movement, while those who were excluded based on race, gender, class and other 5 Third wave feminist refers to theories and discourses that criticized 2 nd wave feminist of failing to respond to the concerns of women of multiple social identities, including racialized, working women and women with diverse sexual expression. Third wave feminists argued that 2 nd wave feminists narrowly represented the concerns of White, Eurocentric, middle and upper class women and marginalized other feminist voice that represented minority and working class women (Crenshaw, 1991;Kinser, 2004). marginalized positions were further oppressed.…”

The Body in Revolt: The Impact and Legacy of Second Wave Corporeal Embodiment

“…By this, she suggested that the body could inspire feminist resistances and that women could use their bodies to understand meanings around women's bodies and what they could do (Kline, ). Tracing these historical shifts, the overt politicization of women's bodies during the second wave has been supplanted by a far more abstract and theoretical third wave understanding of the body that prioritizes pluralities of experience (Kinser, ) and a reframing of the nature/culture duality in favor of a complex deconstruction of identities (Mack‐Canty, ). In this section, I focus on five commonly‐used tactics of the second wave to situate women's bodies as political entities, each governed by notions of a shared language around the body as a site of rebellion: cervical viewing; menstrual extraction techniques; genital diversity work; orgasm training; and self‐defense classes.…”

“…More specifically, this article traces second wave pedagogical tactics of conceptualizing embodiment—particularly consciousness‐raising techniques that emphasized a personal relationship to one's body and body parts—as they contrasted with third wave understandings of embodiment as more abstract, amorphous, less corporeal, and more theoretical. While the second wave constructed the female body as a site for direct personal consciousness‐raising, particularly around issues like women's health and sexuality, the third wave more often frames the body as a site of theoretical interest in the feminist classroom, losing many of the dimensions of “personal empowerment” so directly embraced by feminist classrooms in the early 1970s (Davis, ; Harding, ; Kinser, ; Tuana, ).…”