By S. Roseneil
Past Citizenship? Feminism and the Transformation of Belonging pushes debates approximately citizenship and feminist politics in new instructions, tough us to imagine 'beyond citizenship', and to interact in feminist re-theorizations of the adventure and politics of belonging.
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Additional info for Beyond Citizenship?: Feminism and the Transformation of Belonging
G. (1991) ‘Machiavelli’s Sisters: Women and “The Conversation” of Political Theory,’ Political Theory 19 (2), 252–276. 3 ‘Citizen of the World’: Feminist Cosmopolitanism and Collective and Affective Languages of Citizenship in the 1790s Tone Brekke Introduction Describing her reaction to the celebration of the ﬁrst anniversary of the fall of the Bastille in the summer of 1790, British writer Helen Maria Williams exclaimed, ‘it required but the common feelings of humanity to become in that moment a citizen of the world’ (Williams 2001: 69).
2010) Citizenship and Immigration (Cambridge and Malden, MA: Polity Press). kennedy-macfoy, m. (2012) ‘Remaking Citizenship from the Margins: Migrant and Minoritized Women’s Organizations in Europe’ in B. Halsaa, S. Sümer and S. ) Remaking Citizenship in Multicultural Europe: Women’s Movements, Gender and Diversity (Basingstoke: Palgrave Macmillan), pp. 166–187. Kessler-Harris, A. (1996) ‘Gender Identity, Rights to Work and the Idea of Economic Citizenship,’ Schweizerische Zeitschrift für Geschichte 46 (3), 411–426.
Thus, for Hegel, Antigone represents that which is essential to the polis but essentially outside of the polis (Butler 2000; Irigaray 1974; Mills 1986). Hegel cannot recognize Antigone as acting politically because, as a woman, she acts from the familial sphere. In a different vein, but with the same outcome, Lacan (1986) too argues that Antigone’s action is outside the political. Lacan does not read Antigone as being in a dialectical relationship with Creon, as Hegel does, but he too relegates her to a space beyond the political (Leonard 2006:124).