Este artículo presenta un estado del campo de la traductología del género así como los retos a los que se enfrenta en el panorama actual esta rama de la traductología. Pretende servir de marco a las reflexiones ulteriores a partir de las nociones de traducción, género y deconstrucción como categorías cuyo vínculo deriva de cuestionar los binarismos, así como las metáforas sobre los textos traducidos y los cuerpos generizados en sistemas sexo-genéricos. En línea con el Outward Turn, este texto plantea la afinidad con otras disciplinas y la relevancia de los estudios traductológicos, especialmente aquellos con enfoque deconstructivo, en el pensamiento feminista interseccional y de carácter no esencialista. A su vez, resume las aportaciones del presente número, como muestras de metodologías y enfoques diversos que entroncan con la nueva dirección hacia la que avanza nuestra disciplina.
This paper is a longitudinal study that uses insights from postcolonial feminism to explore women’s entrepreneurship as a political form of feminist organising for social change in Saudi Arabia. Postcolonial feminist approaches challenge Western feminism, which can obscure the diversity of women’s lived experiences, agency and activism. Through Bayat’s (2013) theory of 'quiet encroachment', I identify the ways in which contemporary Western conceptualisations of feminist solidarity and social movements have dismissed ‘Other’ women’s ‘silent’, protracted and (dis)organised activism in parts of the Middle East. By exploring how Saudi women have utilised their entrepreneurial space as a legitimate platform for change, I aim to enrich understanding of women’s activism through everyday solidarity practices, which allow them to quietly encroach onto the previously forbidden political space. The findings exemplify how their activism ‘quietly’ developed over time through a three- step process - from the entrepreneur aiming to empower women within their organisation, to developing feminist consciousness within their entrepreneurial network, to becoming a ‘political activist’ lobbying for policy changes for women. These solidarity practices exemplify the West’s relationship with ‘the Other’, and reveal that feminist organising for social change must be explored within its own context in order to fully appreciate its global political potential.
Mientras que la cárcel enmudece a los sujetos que la habitan, una serie de voces disidentes encuentra, en el lenguaje poético, una herramienta de resistencia contra el presente. A partir del análisis de poemas de Ana Rossel y Liliana Cabrera, dos autoras que escribieron sus textos estando privadas de su libertad en la cárcel de Ezeiza, propongo estudiar la figura de la memoria —“cicatriz del tiempo” (Cabrera, [2013] 2016) no atravesada por la condena moral (Parchuc, 2018)— como una reescritura atemporal del cuerpo femenino y como un modo de resistencia frente a una violencia cronométrica que domestica los cuerpos y los somete a una rutina sin fisuras.
Janace J. Gifford, Jenna R. Pluchino, Rebecca Della Valle
et al.
Purpose: The purpose of this study was to assess the association between various risk factors with postpartum depression severity using a large dataset that included variables such as previous mental health status, social factors, societal factors, health care access, and other state-wide or region-specific variables.Methods: We obtained the most recently available (2016–2017) dataset from the Pregnancy Risk Assessment Monitoring System (PRAMS), which is a dataset compiled by the Centers for Disease Control (CDC) that collects state-specific, population-based data on maternal attitudes and experiences before, during, and shortly after pregnancy from over 73,000 women in 39 states. We utilized a hierarchical linear model to analyze the data across various levels, with a symptom severity scale (0–8) as the dependent variable.Results: Of the 21 variables included in the final model, nine variables were statistically significant predictors of symptom severity. Statistically significant predictors of increased postpartum depression symptom severity included previous depression diagnosis and depression symptoms during pregnancy, baby not residing with mother, unintentional pregnancy, women with less than a high school degree and more than a college degree, Women Infants Children (WIC) enrollment, and married women. In contrast to these other factors, attendance at a postpartum follow up appointment was associated with significantly increased symptom severity. Age revealed an inverted curve in predicting postpartum symptom severity.Conclusions: There was no significant difference in symptom severity scores across the 39 participating states. Most notably, postpartum depression symptom severity was associated with previous depression diagnosis and previous symptom severity, but our results also reveal novel social and education factors that contribute to the support and well-being of the mother and child.
Evil, which is a universal phenomenon affects various aspects of human
life. In the early periods of history, every situation that threatened human beings
in the struggle for survival with nature was described as bad. The cultural
history of humans continued with gathering, hunting, animal husbandry and
eventually the transition to settled life and agricultural society.
In this process, there is the presence and influence of belief in bad power
or forces. Studies have been conducted in Turkish folklore about the “Satan”,
which is believed to be one of the leading evil forces. However, there is no
study on the relationship between “woman” and “Satan” in narratives of the
South Siberia and this is the starting point of the study. Turkish narratives in
Siberian in general and the South Siberia in particular are important sources in
this sense. In addition to the narratives about the association of women with
Satan, being as bad as Satan and even deceiving Satan contribute to the image
of women in Turkish culture and allow to explain the reasons for this negative
image.
The roles and the image of women have changed and transformed from the
beginning to the present. In this context, the main point of the study is the idea
that masculine discourse and power became widespread after the transition
from matriarchal to patriarchal period. At this point, the perception of “gender”
and “socialization” has been constructed as the initiator of this idea. As a result,
narratives from the South Siberian field (Altai, Tuva, Khakas), especially
including “woman” and “Satan” have been selected by random sampling
method in the study. Also, current reflections of the relationship between the two phenomena have been identified in this study. The relationship between
these two phenomena has been critically examined in the context of cultural
feminism theory.
This research aims to identify rasialism and its relation to the film of Dear White People. This research use an feminism approach by using intersectionality theory. Intersectionality is used to analyse the production of power and processes between gender, race, ethnicity etc. If a Black woman is harmed because she is in an intersection, her injury could result from sex discrimination or race discrimination. Racialism in the film Dear White People not only a racial prejudice by a man to woman. It’s also many problem racial prejudice or discrimination by a woman to woman, even by women to a man. For example, a racial prejudice from white woman to a black man. Rasialism in the film has been a dilemma not only for blacks, also white. It’s because of racial prejudice and discrimination by each others.
Abstract: This article focuses on the ritual modifications of female genitalia. It compares interventions in male and female genitalia on the one hand and ritual and cosmetic female interventions on the other in order to show the double standard used in Western countries. The main goal is to call for a more complex articulation of gender at the intersection with migration status, ethnicity, and neo-colonial relations and to argue in favour of more effective ways to abandon practices that are dangerous for young girls.
Rosario Castellanos (1925-1974) y Graciela Hierro (1928-2003) sobresalieron en el feminismo en México. Ambas reflexionan que, a lo largo de la historia, las mujeres han sido representadas de manera peyorativa, carentes de voz propia y envueltas en ideas románticas. Referencias que han forjado concepciones en torno a la condición femenina; sin embargo, a través de la literatura y la filosofía, pueden ser replanteadas. El artículo se propone establecer un diálogo entre sus respectivos trabajos, Castellanos en la poesía y Hierro en la filosofía, tomando como base: Mujer que sabe latín (1973), el poema “La muerte de Dido” (1953-1955) y planteamientos de Ética y Feminismo (1985), De la domesticación a la educación de las mexicanas (1993), Ética de la libertad (1993) a fin de identificar la reconfiguración de arquetipos femeninos.
Rosario Castellanos (1925-1974) and Graciela Hierro (1928-2003) stand out in feminism in Mexico. Both reflect that, throughout history, women have been represented pejoratively, with no voice, and wrapped in romantic ideas. References that have shaped ideas around the female condition; however through literature and philosophy, can be reframed. This paper aims to establish a dialogue between their respective works, Castellano´s in poetry and Hierro´s in philosophy, in order to identify the reconfiguration of female, religious and mythical archetypes in Mujer que sabe latín (1973), the poem “La muerte de Dido” (1953-1955); for this purpose it will be used the approaches on which Ética y Feminismo (1985), De la domesticación a la educación de las mexicanas (1993), and Ética de la libertad (1993) are based.
French literature - Italian literature - Spanish literature - Portuguese literature, Philosophy (General)
This article explores the ways the foreign emerges as a fantasy of mobility in the Cybermarriage Industry uniting Mexican and Colombian women with U.S. men. While some women use the marketing of their bodies as passionate and erotic to attract opportunities such as marriage with U.S. men, Internet scholars during the 1990s celebrated the Internet as a utopian space for enacting oneself outside the limitations of the physical body. These theories, I argue, lack an analysis of the state and the political economy in their post-body analysis of Internet exchanges.