“Mon corps mes droits!” L’avortement menacé?

A l’occasion de la publication de l’ouvrage collectif autour du droit à l’avortement, « Mon corps, mes droits ! » L’avortement menacé ? Panorama socio-juridique : France, Europe, Etats-Unis, aux éditions Mare et Martin (dir. Laurence Brunet et Alexandrine Guyard-Nedelec), une soirée-débat aura lieu le 7 février 2019 de 17h30 à 19h30 au centre Malher de l’université Paris 1. Y seront notamment évoqués les derniers développements post-référendum en Irlande, et l’ouvrage comporte également une contribution sur les Etats-Unis et une sur le Royaume-Uni, susceptibles d’intéresser les sagefistes. Louise Langevin, professeure de droit à l’Université de Laval (Québec), apportera une perspective canadienne pour croiser davantage encore les regards sur cet enjeu central au féminisme et toujours d’actualité.

In Search of Britain: women’s suffrage

La prochaine séance du séminaire In Search of Britain, coordonné par Marie Ruiz, aura lieu à la Citadelle d’Amiens le mercredi 6 février de 17h à 18h30 en salle E002.

Le titre de l’intervention de June Hannam (University of the West of England) est: Reflections on the commemoration of women’s suffrage in Britain in 2018; popular narratives, public history and new interpretations.

Le programme et les résumés des interventions sont disponibles sur le site du séminaire: https://searchofbritain.wordpress.com/

Revue GLAD!

Vous la connaissez peut-être déjà, la revue GLAD! Revue sur le langage, le genre, les sexualités est une revue consacrée aux travaux scientifiques, artistiques et politiques articulant recherches sur le genre et les sexualités et recherches sur le langage. C’est une revue en ligne, inter- et transdisciplinaire, principalement francophone, qui cherche à créer un espace de discussion sur ces thématiques, ainsi qu’un espace de traduction, d’exploration de la langue et de réflexion critique sur les critères de légitimité linguistique et académique.

En plus du contenu thématique propre à chaque numéro, les articles traitant d’enjeux de traduction sont intéressants pour les anglicistes que nous sommes ! Par exemple l‘article sur la traduction en français du concept d’intersectionality, dans le dernier numéro.

Bonne lecture !

Genre et religion: 2 séminaires le 25 janvier 2019

Deux séminaires à venir sur genre et religion:
– Prochaine séance du séminaire ShakeS (Shakespeare en Sorbonne), vendredi 25 janvier, de 17 h 30 à 19 h 30 à la salle de Formation de la Bibliothèque de la Sorbonne, pour une Conférence de :
Sabine Schülting (Freie Universität Berlin),
“Affections dark as Erebus” – religion, gender, and the passions in The Merchant of Venice
Discutante: Line Cottegnies, VALE, Sorbonne Université
Séance commune avec PEMS (Paris Early Modern Seminar)
(Entrée libre, mais pièce d’identité et carte de la bibliothèque nécessaires (dans le cas où vous n’auriez pas de carte, merci de vous inscrire au séminaire en répondant à ce mail au moins 4 jours avant l’événement)
– La prochaine séance du séminaire Culture et religion dans les pays anglophones, vendredi 25 janvier, 14h-17h30 à la Maison de la recherche de Sorbonne Université, 28 rue Serpente, Paris (métro Odéon ou RER Saint Michel) – salle D421.
L’après-midi, sur le thème « Des femmes au féminisme », sera consacré à une présentation, à chaque fois suivie d’une discussion, de deux ouvrages:
1) Laurence Lux-Sterritt (Aix-Marseille Université) présentera son ouvrage English Benedictine Nuns in Exile in the Seventeenth Century: Living Spirituality (Manchester University Press, 2017).
2) Florence Rochefort (GSRL/CNRS) présentera l’ouvrage collectif qu’elle a co-édité avec Blandine Chéini-Pont:  Femmes, féminismes et religions dans les Amériques (PUP, 2018).

Veuillez penser à vous munir d’une pièce d’identité pour entrer dans la Maison de la recherche.
Le séminaire, soutenu par les équipes HDEA (Sorbonne Université) et TransCrit (Paris 8), est ouvert à tous.
Organisation : Rémy Bethmont & Nathalie Caron

JE jeunes chercheur·e·s, Strasbourg, 8 mars 2019

From the 17th century lady to the 21st woman, the borders of femininity and womanhood in the English – speaking world have evolved and have been reconfigured. In the last forty years, scholarly work on issues of gender has become more and more widespread, in a wide variety of disciplines (history, literature, linguistics, psychology…). The ways in which the concepts of male and female have been defined and used in research have changed with the emergence and development of women’s studies and gender studies (Kristeva 1982, Butler 1990, Halberstam 1998). While the critical relevance of the polarity of these concepts has been called into question, they are still widely seen as necessary for their ability to show the importance of demarcations of gender in various lines of inquiry (Korte & Lethbridge 2018), including when questions of gender rebellion and porosity of gender boundaries arise (Adams & DeLuzio 2012). To honour International Women’s Day 2019, we welcome contributions addressing the question of how femininity and womanhood have been defined, represented and explored in Anglophone literature, linguistics and history, spanning from the Early Modern period to the contemporary world. The question raises issues related to the limits and boundaries of gender, in the way these affect women in their physical world and in their representations of self as women: bodies constrained and restrained, behaviours prescribed and defied, (un)bridgeable frontiers dividing countries, regions, ethnic origins, age or class and their interaction with gender… (Pickering & Cochrane 2013). We encourage PhD students, post – graduate students, and early career researchers to submit an abstract. Scholars whose research intersects with the study of gender norms and transgression or the specificities of female experiences of borders, be they geographical, social, and racial, are particularly welcome.

Topics may include but are not limited to:
– Representations of femininity: transgression, idealisation and normalisation
– Representations of female bodies: how have they been defined by experts, scientists and other “moral entrepreneurs” (Becker 1963)? Who are these entrepreneurs? Who sets the norm? How can these norms be called into question, defied and erased? And how do transgressions come to be normalised?
– Physical boundaries of femininity: female bodies performed, constrained, freed
– Gender and genre: resisting the gender binary in literature, stage performance and gender performance (West & Zimmerman 1987), reverse-gender casting, female travelogues …
– Intersectional feminism (Crenshaw 1989): the part played by race, ethnicity, class, age, disability, &c. into the construct ion of femininity and the borders erected around such a normative experience
– Liminal spaces: experiences of border crossings, whether they be physical, geographical, social and related to the frontier between masculinity and femininity
– Language and resistance to gender boundaries
– Frontiers and feminist scholarship (Frontiers, a Journal of Women’s Studies)

We invite abstracts in English of up to 300 words for 20-minute papers. Please submit your abstract along with a short biographical notice to Irène Delcourt (CENA, idelcourt@unistra.fr), Lucy- Anne Katgely (SEARCH, lakatgely@unistra.fr) and Juliette Misset (SEARCH, jmisset@unistra.fr) by January 20, 2019. Papers will be given in English.

Journée autour de Kimberlé Crenshaw

Demain 9 janvier 2019, à l’université Paris 1 Panthéon-Sorbonne, se tient une journée d’études en présence de Kimberlé Crenshaw, “Vers une cartographie des marges : Autour de l’œuvre de Kimberlé W. Crenshaw”.

En raison d’un grand nombre d’inscriptions, la journée n’aura plus lieu en Salle de formation de la BIS comme indiqué sur le programme en ligne (lien ci-dessus). La session du matin se tiendra dans l’amphithéâtre 1 du centre Panthéon (12 place du Panthéon) et celle de l’après-midi dans l’amphithéâtre Turgot, centre Sorbonne (17 rue de la Sorbonne).

CFP: Homosexualités et résistances en Grande-Bretagne

Journée d’étude : Homosexualités et résistances en Grande-Bretagne

Co-organisée par John Mullen (Université de Rouen) et Florence Binard (Université Paris Diderot)

Lieu : Université Paris Diderot

Le lundi 18 mars 2019

L’objet de cette JE sera d’étudier, dans une perspective historique, comment se sont construites les résistances aux stigmatisations sociales et aux politiques à l’encontre des homosexuel-les en Grande-Bretagne depuis la fin du dix-neuvième siècle.

Un intérêt particulier sera porté à la diversité des lieux de résistance (partis politiques, syndicats, associations etc.), aux multiples moyens employés par les acteurs/trices de ces luttes (articles, essais, manifestations, lobbying, ouvrages de fiction, chansons etc.) ainsi qu’aux différents points de vue – parfois contradictoires, voire antagonistes – des défenseur-e-s de la « cause homosexuelle ». Les propositions de communication, en français ou en anglais, d’environ 150 mots, accompagnées d’une courte bio-bibliographie, sont à envoyer au plus tard le 5 novembre à Florence Binard : florence.binard@eila.univ-paris-diderot.fr et à John Mullen : john.mullen@univ-rouen.fr.

CFP: « ‘Good girls go to heaven, bad girls go everywhere!’

JE GRER/SAGEF, Université Paris Diderot

Bâtiment Olympe de Gouges, salle 720, vendredi 29 mars

« ‘Good girls go to heaven, bad girls go everywhere!’

Féminisme, multiculturalisme et luttes contre les intégrismes religieux »

Si l’origine exacte de l’expression « good girls go to heaven, bad girls go everywhere! » est incertaine, tantôt attribuée à l’actrice et scénariste américaine Mae West tantôt à la rédactrice en chef du magazine Cosmopolitan, Helen Gurvey Brown, elle a été reprise comme slogan par les féministes qui dénoncent la double norme sexuelle imposée aux femmes par les religions. 

Aujourd’hui quels que soient les intégrismes religieux (catholique, protestant, islamique, juif, hindouiste, bouddhiste, orthodoxe etc.) ils partagent tous la volonté de maîtriser le corps et la sexualité des femmes dont l’existence aurait, selon eux, pour but unique la maternité.

À une époque où l’influence des intégrismes religieux sur les politiques d’État semble gagner du terrain (recul sur les lois avortement aux États-Unis, en Pologne ; tribunaux de la Sharia en Grande-Bretagne, etc.), l’objet de cette journée d’étude sera d’interroger les articulations entre féminisme,antiféminisme et multiculturalisme d’État. Les propositions de communication (environ 200 mots, accompagnées d’une mini bio-bibliographie),  sont à envoyer à Florence Binard : florence.binard@eila.univ-paris-diderot.fr avant le 15 novembre 2018.

ESSE Gender Studies Network – Board statement in support of colleagues in Hungary and Turkey

ESSE Gender Studies Network, ESSE General Assembly, Brno 2018.

In its meeting the Gender Studies Network discussed the threatening situation our colleagues in Hungary and Turkey are facing and, we would like to express our solidarity with them.

We wholeheartedly support the ESSE board’s statement and we would like to propose that the Board express their solidarity in a concrete gesture. For example by creating a slot dedicated to European, interdisciplinary gender studies in the doctoral symposium, ESSE would demonstrate their commitment to gender studies and academic freedom at a time that has become increasingly hostile to both.

We would also invite our colleagues from the organising committee in Lyon to further endorse this effort by inviting the first interdisciplinary plenary speaker from the field of Gender Studies in over a decade.

Finally, we would like to express our gratitude to Liliane Louvel and the board for enabling the development Gender Studies Network within ESSE.

CFP: Special Issue for Feminist Theory journal: Lesbian Politics, Feminist Theory

Call issued by Ilana Eloit and Clare Hemmings, Department of Gender Studies, LSE

Our aim for this special issue proposal is to explore the importance of rethinking
feminist politics and feminist theory from a lesbian perspective. While lesbian politics and experiences are often erased or euphemized in the history of feminism, we argue that this absence can be considered an instance of feminist “haunting,” which Avery Gordon has characterized as the “something-to-be-done”: an unresolved feminist contradiction which has not only impacted the way feminist theory is framed but also how feminist stories have been and are being told. However, as Gordon has noted, “the ghost demands your attention” (Gordon 2011, p. 3). We will be asking in this special issue: What happens when lesbian haunting is taken seriously as a starting point in feminist theory and histories of social movements? What changes (or stays the same) when we foreground lesbian theories within variously located histories of feminism, and what changes (or remains) within lesbian theory as well when we de-centre its white and Anglophone canon? What challenges does the (re)centring of lesbian traditions propose to the histories we tell, our canons of thought, or the dominance of certain theoretical strands, as well as what we think of as feminism?

When Monique Wittig, one of the founders of the French Women’s liberation
movement, wrote in 1980 that lesbians were not women, she provided a dramatic
counter-response to second-wave feminism’s approach to lesbianism according to
which “feminism [was] the theory and lesbianism the practice” (Atkinson in
Richardson 1998, p. 282). Indeed, Wittig’s intellectual gesture disrupted such a
feminist ordering of things by elevating lesbianism to the status of feminism’s theory. Despite this, while feminism’s roots in women’s social movements of the 1970s are consistently returned to in accounts of the past, there is no such parallel emphasis for lesbian theory. How did lesbians’ experiences then produce a
new lesbian standpoint and how might this relate to arguments about inclusion or exclusion in the present? How does what we thinking of as ‘lesbian’ change when we think with and through the related and coextensive hauntings of trans*, black, decolonial, working class or other marginal threads within a theoretical or political canon? How do these interrelated hauntings challenge stable definitions of what a lesbian archive is and who its subject is? And lastly, what kinds of solidarities between feminist and lesbian movements and theories emerge when we think in complex ways about the multiple hauntings that are constitutive of that relationship?

We welcome articles of up to 8000 words or more experimental pieces (including poetry, photography, stories, polemic) of up to 5000 words from a wide range of disciplines or inter/disciplinary perspectives. The deadline for work is Friday 14th September 2018 and pieces should be sent to i.m.eloit@lse.ac.uk and c.hemmings@lse.ac.uk in the first instance. If you are planning to submit, please look at the Feminist Theory formatting guidelines to ensure your writing conforms to house style.

Le groupe FAAAM a le très grand plaisir d’annoncer la parution de Women’s Life Writing and The Practice of Reading, Palgrave Macmillan, juin 2018. L’ouvrage, co-dirigé par Valérie Baisnée-Keay, Corinne Bigot, Nicoleta Alexoae-Zagni et Claire Bazin,  est consacré à la figure de la lectrice dans l’autobiographie au féminin dans le monde anglophone et francophone.

Table des matières

1.  Introduction,  Valérie Baisnée-Keay

Part I: Reading, Writing & Othering/Authoring Themselves

2. Contrapuntal Reading in Women’s Comics: Alison Bechdel’s Fun Home and Ellen Forney’s Marbles, Julia Watson  et Sidonie Smith

3.  Rimbaud’s Daughter or Ginsberg’s Son? Patti Smith’s Literary Fathers and Mothers in Just Kids (2010), Stéphanie  Genty

4. Reading and Rewriting Herself: Anna Jameson’s Literary Exploration of Canada, Anne-Florence Quaireau

5. The trouble with a book…”: Reading, Writing and Transgression in Jeanette Winterson’s Why Be Happy When You Can Be Normal?,  Valérie Baisnée-Keay

Part II: Reading and Misreading the Canon

6. Art of Mis-Reading: Life’s Writing in Virginia Woolf’s Essays, Nicholas-Pierre  Boileau

7. Plunged in a Book: Nathalie Sarraute, Monique Wittig, Hélène Cixous and The Literature of Experience, Ann Jefferson

8. Nancy Huston’s Bad Girl : Classes de littérature:When the Autobiographer Plays Hooky, Anne-Claire Marpeau

Part III: Reading as Resistance and Emancipation

9.   The Diary of Alice James: A Portrait of the Artist as a Reader, Laure de Nervaux Gavoty

10.  Reading as Emancipation in Harriet Ann Jacobs’s Incidents in the Life of a Slave Girl (1861), Delphine Louis-Dimitrov

11. Hannah Crafts’ Dialogizing Autobiography, The Bondwoman’s Narrative, Josette Spartacus

12. Janet Frame’s Autobiographical Trilogy: Birth of an Oeuvre, Claire Bazin

Part IV: Reading to Write Herself in the World

13. Writing Herself as/in Reading the Others in Ruth Ozeki’s A Tale for the Time Being, Nicoleta Alexoae-Zagni

14 . Haunting Books and Stories in Janice Kulyk Keefer’s Postethnic Family Memoir Honey and Ashes (1998), Corinne Bigot

15. Reading Fathers, Writing Self: Selfhood Dissolved in Maxine Hong Kingston’s Poetic Memoir I Love a Broad Margin to My Life, Joan Chiung-huei Chang

Part V: Reading Herself through Oral and Written Traditions

16.  Homemade Tales of Homespun Lives: The Shared Search for Identity in Culinary Memoirs, Virginia Terry Allen Sherman

17.   Reading Culture(s) in American Indian Women Writers’ Autobiographical Essays, Ludmila Martanovschi

18. “Books. Why?” Staging the Reading Act in Louise Erdrich’s Autobiographical Texts, Elisabeth Bouzonviller

Cet ouvrage fait suite à une conférence du groupe faaam organisé en septembre 2016, « She Reads to Write Herself/ La figure de la lectrice dans l’autobiographie féminine »

CFP: Feminisms and ARTivism in the Americas

Call for Publications: EOLLES Journal Special Issue 
on Feminisms and ARTivism in the Americas (20th-21st centuries)

Women’s movements have a long, diverse history. Yet, the diversity and plurality of these female voices and modes of action have been often occulted. Like in other areas of thought and action, western-centric theories and manifestations have been the most visible. These narratives quickly became universal. Many recognized theorists as well as the periodization of feminism into “waves” relate only to white, upper- and middle-class women. However, other forms of expression and action have also developed early on. North American Black feminism dates back to the 19th century and was part of the abolitionist movement. In Ibero-America, the political organization of black women started later but recent research has underlined the agency of enslaved women, notably through disobedience. Indigenous women’s political participation is important in their communities since the colonial era, as evidenced by the crucial actions of Gregoria Apaza, Bartolina Sisa and Micaela Bastidas during Túpac Amaru II’s revolution (1780-1782).

Any investigation of organization by women of color should take into account the socio-historical contexts that influence their development. Systems of colonial exploitation (plantocracy, slavery, latifundia) have conditioned forms of political action in the Americas. Bodies of Black and indigenous women were particularly subjected to control and repression. These circumstances limited possibilities for reunion and political engagement for a long time. Surviving oppression has been a full time job for many women. For all that, they never stopped to fight for justice. These struggles have been rather autonomous, numerous and varied over time and/or space. They have not yet resulted in the creation of global movements. These particular histories also explain the apparent “delay” in the integration of these actions in Herstory. This is why we want to re-evaluate the role and importance of these movements.
Given the dispersed and multifaceted nature of their forms of action, the theoretical importance of American women of color has been invisible, despite being rich and vigorous. For example, Black feminist thought in the United States has revolutionized theory by introducing new questions about the subject of feminism (“we, women”) and proposing new concepts to analyze forms of domination, like intersectionality (coined by law professor and leading critical theorist Kimberlé Crenshaw). Inspired by the concepts, histories and experiences unique to Black women, Ibero-American feminists have developed an equally rich critical thought called decolonial feminism. Feminists like Ochy Curiel, Lélia Gonzalez or Yuderkys Espinosa propose an antiracist feminist thinking rooted in indigenous and African-American history. Through their experience, these feminists also question gender relations and conceptualize the notion of political lesbianism.

The specificity of counterhegemonic feminisms is due to a unique articulation between theory and praxis. For instance, feminist ARTivists are increasingly expressing their demands across the continent, notably through hip hop or visual arts – like the collectives “Somos guerreras” or “Batallones femeninos”. These forms of action and activism are part of a global struggle that does more than questioning patriarchy only, that does more than many white and bourgeois feminist collectives. For Abya Yala feminists, it is necessary to fight against patriarchy, racism and the coloniality of power, all at the same time and by drawing on the specific history of indigenous and Black people. The body plays a fundamental role in both the issues raised and privileged forms of action. As a site of colonization, the body has to be reinvested and re-appropriated through arts and performance.

This edition will examine the plurality and the strengths of these movements across America. We invite papers that deal with the specific features of these feminisms and their contribution to the fight against race, gender, sexuality and class oppression. Comparative works are particularly encouraged.

We welcome papers on the following subjects:

Women and ARTivism
American ARTivists, be they mixed-race, indigenous, Black, Andean, Mesoamerican, chicanas, chingonas or cholas, develop multiple actions where art is an organizing strategy to fight oppression through decolonial resistance. Literature, press, music, performance, fine arts, visual, graphic, multimedia and urban arts, have become spaces of contestation. Xicana artists such as Daisy Salinas or Muchacha Fanzine, Crystal Galindo and Alma López; Brown chingonas women (Mexico); Guerrilla Girls (USA), art elaborated by women who were victims of armed conflicts, and by female political prisoners; women belonging to hip-hop movements; feminist batucadas; the Festival Nosotras Estamos en la Calle (Peru); Jovens Negras Movendo as Estruturas (Brazil) are all instances of these contestations. We invite authors to pay tribute to Marielle Franco, a Black lesbian feminist, and Rio de Janeiro city councillor, who was assassinated on March 14th 2018, and whose last project dealt with Rio traditional funk.

Afro-feminismsNorth American Black feminists first questioned hegemonic feminism by drawing from their own experiences. They integrated categories of race and sex to enrich Marxist critical theory and Materialist Feminism. We can mention, among others, bell hooks, Audre Lorde, Patricia Hill Collins and Angela Davis. Black Women’s movements in Ibero-America are more recent. They articulate their filiation with Africa to common claims they share with other movements of Latin-American women, especially indigenous ones. In Brazil, Lélia Gonzalez forged the term “amefrica ladina” to highlight these links. In the Hispanic world, other strong movements emerged from Cuba to Peru.

Feminisms on the Borders: Xicana Feminism
Given the plurality of American women’s movements, it is important to mention how experience, knowledge and practice have circulated throughout America. These interactions will be analyzed more through their actions than through theories. Chicana feminists or Women/lesbians of Color such as Gloria Anzaldúa, Cherrie Moraga, or the artists Judithe Hernandez and Judy Chicago, stand at the intersection of different cultures and references, between feminism and La Raza, and from communalism, embodied memory, but also materialist and anarchist thinking, they have politically redefined themselves as mestiza or “from the border”.

Indigenous activism and feminism
Women in indigenous communities never confined themselves to private spaces. However, since the conquest, they have been subjugated to the colonial patriarchal system. In the last third of the 20th century, they have mobilized indigenous groups politically in Chiapas, Guatemala, Ecuador and Bolivia. These movements claim to be the “original people” with specific rights in order to lift themselves out of their status of second-class citizens. But it is also a fight against capitalist and neoliberal expansion in their territories as shown by the examples of Berta Cáceres (lenca), Máxima Acuña (quechua) ou LaDonna Brave Bull Allard (sioux).

The papers, of 2000 to 6000 words, will be written in English, Spanish, Portuguese or French.
Submission Guidelines: https://gric.univ-lehavre.fr/spip.php?article164
Please send an abstract (both in English and Spanish, Portuguese of French), and a brief author bio.

The deadline for papers, which should be emailed to Anouk Guiné (anouk.guine@univ-lehavre.fr) and Emanuele de Maupeou (emanuele.de-maupeou@univ-rouen.fr), is 20 August, 2018.

Anouk Guiné
Maître de Conférences

Faculté des Affaires Internationales
Université Le Havre Normandie

Atelier SAGEF à la SAES et prochaine AG

L’atelier de la SAGEF accueillera vos communications portant sur le thème de la/des « Révolution(s) sexuelle(s) » les 7, 8 et 9 juin lors du Congrès de la SAES qui aura lieu à l’Université Paris Nanterre. Salle: V505

Si vous souhaitez vous inscrire, c’est ici ! Voir le programme sur la page “Ateliers SAES“.

La prochaine assemblée générale de la SAGEF se tiendra jeudi 7 juin, à 18h, suite à la première session de l’atelier.

 

Vidéo – JE Violences intersectionnelles

Si vous n’avez pu vous joindre à nous ou que vous souhaitez revivre une partie de cette manifestation, ci-dessous la vidéo de la dernière intervention de la journée d’études du vendredi 10 avril 2015 sur les violences intersectionnelles, “Lost in Translation : enjeux politiques de la traduction et de l’utilisation dans l’espace francophone de concepts développés dans le monde anglo-saxon“, suivie de la performance de Noémie Aulombard