Women’s Experience and Feminist Epistemology

Lazreg, Marnia

doi:10.4324/9780203216125_chapter_3

Cited by 8 publications

(3 citation statements)

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“…We need to be wary of modern day replicas of Lord Cromer in British-ruled Egypt (Ahmed, 1992) who was highly critical of Egyptian women wearing the veil but did not support their education or suffrage, or the French ladies in Algiers who by “ … unveil[ing] women at a well choreographed ceremony added to the event a symbolic dimension that dramatized the one constant feature of the Algerian occupation by France: its obsession with women” (Lazreg, 1994, p. 135). The image of “saving” the Oriental woman by the “enlightened” Occident backed by military troops and with hegemonic interests has been replayed time and again.…”

Section: Introductionmentioning

confidence: 99%

The veil and Muslim women’s identity: Cultural pressures and resistance to stereotyping

Wagner

Sen

Permanadeli

et al. 2012

Culture & Psychology

104

116

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This study compares Muslim women's views on wearing the veil in a Muslim majority society, Indonesia, with the Muslim minority in India. In-depth interviews reveal significant differences between the two: Majority women talk in terms of convenience, fashion, and modesty with little reference to religion as their reasons for veiling. The responses of Muslim minority women are diverse: their account of veiling stretches from religiously inspired arguments through to reasons of convenience, and to opposition against stereotypes and discrimination. Most minority women see the veil as a way of affirming their cultural identity. We argue that religious minorities are forced into constructing their cultural identity in ways that exaggerate their group belonging and difference from broader society. This may be motivated either by falling back on religious resources or by using ethnic markers to overtly oppose endemic prejudice. No such identity issue exists for the Muslim majority women. This contradicts the dominant view in non-Muslim countries in the West, where the female scarf is primarily considered a symbol of religious fundamentalism and patriarchal oppression.

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Section: Introductionmentioning

confidence: 99%

The veil and Muslim women’s identity: Cultural pressures and resistance to stereotyping

Wagner

Sen

Permanadeli

et al. 2012

Culture & Psychology

104

116

View full text Add to dashboard Cite

show abstract

“…During the 20th century, philosophers, anthropologists, sociologists, education researchers, and feminist scholars began to challenge the core tenets of postpositivism and analytic science (B. Davis, 2009; Eagly & Riger, 2014; Lazreg, 1994; Longino, 1999; Wulun, 2007; Zammito, 2004). Key figures of the time ushered in an “interpretive turn” by which knowledge was argued to be rooted in language, history, power, and culture rather than a matter of correspondence between subjective experience and an objective external world (B.…”

Section: The Epistemological and Interpretive Turnmentioning

confidence: 99%

“…Feminist epistemologies are centered around a critique of knowledge production as androcentric and inseparably connected to power relations and structures within society, which enables the privileging and legitimating of men’s knowledge at the exclusion of others ways of knowing (Baber, 1994; Else-Quest & Hyde, 2016; Haraway, 1988; Hartsock, 1983; Jaggar, 1989, 2000; Lazreg, 1994; Longino & Lennon, 1997). These epistemologies also share a common thread of being used to critique the idea of an objective, impartial, and isolated observer that is uninfluenced by social and historical processes (Baber, 1994; Harding, 1986).…”

Section: Feminist Epistemologiesmentioning

confidence: 99%

Resolving the tension between feminism and evolutionary psychology: An epistemological critique.

Davis

2021

Evolutionary Behavioral Sciences

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Feminist epistemologies have been instrumental in drawing attention to androcentric biases in knowledge production, the shortcomings of representational epistemologies like postpositivism that guide research in evolutionary psychology, in addition to the socially, politically, and historically situated nature of women’s subjective experiences. Nonetheless, these epistemologies continue to downplay the importance of women’s physical bodies, their interrelationships with other biological organisms and the physical environment, as well as their evolutionary histories as valid sources of knowledge. In the current article, I argue that normative epistemologies endorsed by both evolutionary psychologists (e.g., postpositivism) and feminist scholars (e.g., standpoint epistemology) are used to advance untenable arguments regarding the nature of knowledge, which continues to divide theorists and practitioners in both communities. An alternative interobjective epistemology, labeled complexity, is described and argued to facilitate a more fruitful engagement with women’s social, historical, biological, ecological, and evolutionary realities. My hope is that this epistemological shift can encourage greater interdisciplinary collaboration between feminist scholars, Darwinian feminists, and evolutionary psychologists, which can facilitate the creation of more sophisticated, elaborate, and complex ways of studying, understanding, and interacting with our increasingly complex worlds.

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Epistemic modalities of racialised knowledge production in the Swedish academy

Thapar‐Björkert

Farahani

2019

Ethnic and Racial Studies

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The central aim of this article is to examine the impact of racialization processes within the Swedish academic community in order to understand what kinds of knowledge productions and knowing subject positions are rendered (im)possible in everyday academic interactions. Through autoethnography as an alternative methodological entry point, we analyse our embodied racialised experiences of navigating through historically white universities within a geo-political context framed through a supposedly "colour blind" and "post-racial society". Our analytical reasoning is presented through several steps. First, we discuss how academic habitus and affiliations maintained in various scientific forums is informed through established, racialised norms and if/whose knowledge is marginalized, devalued, or/and is included due to the reductive representation. Second, we discuss how an uncultivated sense of epistemic entitlement, within different academic settings and communities, constructs indisputable knowing subjects and generates (un)earned (un)comfortable zones. Third, we argue how managing the existing accent ceiling becomes a mode for navigating the norms of whiteness.

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Women’s Experience and Feminist Epistemology

Cited by 8 publications

References 0 publications

The veil and Muslim women’s identity: Cultural pressures and resistance to stereotyping

The veil and Muslim women’s identity: Cultural pressures and resistance to stereotyping

Resolving the tension between feminism and evolutionary psychology: An epistemological critique.

Epistemic modalities of racialised knowledge production in the Swedish academy

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