Feminist Activist Ethnography: Counterpoints to by Christa Craven, Dána-Ain Davis (eds.)

By Christa Craven, Dána-Ain Davis (eds.)

Writing within the wake of neoliberalism, the place human rights and social justice have more and more been subordinated to proliferating “consumer offerings” and beliefs of marketplace justice, participants to this assortment argue that feminist ethnographers are in a key place to reassert the vital feminist connections among concept, tools, and activism. jointly, we propose avenues for incorporating methodological ideas, collaborative research, and collective activism in our scholarly tasks. What are the chances (and demanding situations) that exist for feminist ethnography 25 years after preliminary debates emerged during this box approximately reflexivity, objectivity, reductive individualism, and the social relevance of activist scholarship? How can feminist ethnography accentuate efforts in the direction of social justice within the present political and economic system? This assortment keeps a vital conversation approximately feminist activist ethnography within the twenty first century—at the intersection of engaged feminist study and activism within the provider of the organisations, humans, groups, and feminist concerns we examine.

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Additional info for Feminist Activist Ethnography: Counterpoints to Neoliberalism in North America

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That access and their desperation merged at the point where they and I knew how differently people with power viewed me. Thus, I could share women’s needs based on the trauma of their situations, which I captured on tape, pieces of paper, and in notebooks. Women’s assumptions were based on a hope that maybe people in power would hear their plea differently if it had a different voice—the voice of a person who did not live in a shelter. Things might sound more acceptable coming from someone who was working on an advanced degree.

Narrating the personal in relation to welfare reform sits at the intersection of material need and aspirations of normativity. In other words, sharing intimacies becomes part of the self-help project that people can use to secure resources. Sharing intimacies can be seen as leading to transformative possibilities, and the implications of this type of transformation are the fictive version of consumptive equality. In other words, in the formulation of this argument, intimacy relates to citizens who narrate the self in public, within a political economic context.

This is where the self-improvement and self-empowerment models begin to take hold. , 2003). Routinized technologies were used to transform them into fully manifest workers. Take, for example, when Lori, a supervisor at the Department of Labor, told me about the design of the training program for people receiving public assistance. She said that anyone who applied for social services was mandated to participate in an orientation at the Department of Labor. “By doing this, we can move the mindset [of applicants] immediately toward getting a job” (Davis 2006:105).

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