By Mary Eagleton
The Concise better half to Feminist Theory introduces readers to the large scope of feminist conception over the past 35 years.
- Introduces readers to the vast scope of feminist conception over the last 35 years.
- Guides scholars alongside the innovative of present feminist theory.
- Suitable for college kids and students of all fields touched by way of feminist thought.
- Covers an extremely wide diversity of disciplines, discourses and feminist positions.
- Organised round recommendations instead of colleges of feminism.
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Additional resources for A Concise Companion to Feminist Theory (Concise Companions to Literature and Culture)
I want to expand this illustration of the links between gender and national identity by looking in a little more detail at representations of Ireland, drawing in the main on the work of three geographers, Bronwen Walter (1995, 2001), Catherine Nash (1993) and Nuala Johnson (1995). In representations of Irish identity, religion and opposition to colonial and imperial power play a signiﬁcant and continuing role. As Walter has explored, in the myths, stories, poetry and events that celebrate both a shared and a separate past, masculine sacriﬁce in war and death is an integral part of the construction of national identity.
Thus, the connections between femininity and home at different spatial scales are illustrated in a single image. Although the symbolic representation of Ireland as female is particularly strong – the image of a protective or suffering ‘Mother Ireland’ was powerful as a response to British imperialism as well as among Irish diasporic communities – the actual representation of female ﬁgures in public spaces is seen as highly transgressive and destabilizing. The strong conservatism and Catholicism of Ireland was based on the fundamental belief, at least until the recent decades of modernization, that a woman’s place is in the home and not in the streets, even as a steel or stone image.
These fragments are not ‘the past’ itself, neither are they self-evident ‘truths’. Rather, they require interpretation. No one can ever fully know how things ‘actually were’. The Challenge of ‘Experience’ If the past cannot be uncovered, the ‘truth’ never told, and if women all speak with different voices, can there ever be an authentic feminist ‘history’? If a ‘feminist’ account of past time is simply one possibility amongst many others, no more or less ‘truthful’, then it loses its political cogency.