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Agacinski's articulation of the theory of "parity" helped inspire a law that went into effect in May 2000 requiring France's political parties to fill 50 percent of the candidacies in every race with women. Agacinski's model of parity does not strive for the nebulous ideal of "equality" between the sexes; instead, it demands a concrete formula for political contests: an equal number of female and male candidates in every election. This theory that has sparked impassioned debate across France and around the globe.
Gender equality is a moral and a business imperative. But unconscious bias holds us back and de-biasing minds has proven to be difficult and expensive. Behavioral design offers a new solution. Iris Bohnet shows that by de-biasing organizations instead of individuals, we can make smart changes that have big impacts—often at low cost and high speed.
Around the world, we see a 'participatory turn' in the pursuit of gender equality, exemplified by the adoption of gender quotas in national legislatures to promote women's role as decision-makers. We also see a 'pluralism turn', with increasing legal recognition given to the customary law or religious law of minority groups and indigenous peoples. To date, the former trend has primarily benefitted majority women, and the latter has primarily benefitted minority men. Neither has effectively ensured the participation of minority women. In response, multicultural feminists have proposed institutional innovations to strengthen the voice of minority women, both at the state level and in decisions about the interpretation and evolution of cultural and religious practices. This volume explores the connection between gender parity and multicultural feminism, both at the level of theory and in practice. The authors explore a range of cases from Europe, Latin America, the Middle East, and Africa, in relation to state law, customary law, religious law, and indigenous law. While many obstacles remain, and many women continue to suffer from the paradox of multicultural vulnerability, these innovations in theory and practice offer new prospects for reconciling gender equality and pluralism.
Exploring the unintentional production of seemingly feminist outcomes In India, elite law firms offer a surprising oasis for women within a hostile, predominantly male industry. Less than 10 percent of the country’s lawyers are female, but women in the most prestigious firms are significantly represented both at entry and partnership. Elite workspaces are notorious for being unfriendly to new actors, so what allows for aberration in certain workspaces? Drawing from observations and interviews with more than 130 elite professionals, Accidental Feminism examines how a range of underlying mechanisms—gendered socialization and essentialism, family structures and dynamics, and firm and regulatory histories—afford certain professionals egalitarian outcomes that are not available to their local and global peers. Juxtaposing findings on the legal profession with those on elite consulting firms, Swethaa Ballakrishnen reveals that parity arises not from a commitment to create feminist organizations, but from structural factors that incidentally come together to do gender differently. Simultaneously, their research offers notes of caution: while conditional convergence may create equality in ways that more targeted endeavors fail to achieve, “accidental” developments are hard to replicate, and are, in this case, buttressed by embedded inequalities. Ballakrishnen examines whether gender parity produced without institutional sanction should still be considered feminist. In offering new ways to think about equality movements and outcomes, Accidental Feminism forces readers to critically consider the work of intention in progress narratives.
How are men responding to feminism? In particular, at work dealing with the challenge to their power and privilege represented by positive action for sex equality? The 1980s saw many organizations, from major companies to left-wing local councils, take action to improve women's chances. The research on which this book is based evaluates the part of men in the equality process. The author demonstrates the social mechanisms through which women's aspirations for change are thwarted and draws lessons from experience for feminist activism in organizations in the 1990s.
France today is in the throes of a crisis about whether to represent social differences within its political system and, if so, how. It is a crisis defined by the rhetoric of a universalism that takes the abstract individual to be the representative not only of citizens but also of the nation. In Parité! Joan Wallach Scott shows how the requirement for abstraction has led to the exclusion of women from French politics. During the 1990s, le mouvement pour la parité successfully campaigned for women's inclusion in elective office with an argument that is unprecedented in the annals of feminism. The paritaristes insisted that if the abstract individual were thought of as sexed, then sexual difference would no longer be a relevant consideration in politics. Scott insists that this argument was neither essentialist nor separatist; it was not about women's special qualities or interests. Instead, parité was rigorously universalist—and for that reason was both misunderstood and a source of heated debate.
Antoinette Fouque cofounded the Mouvement de Libération des Femmes (MLF) in France in 1968 and spearheaded its celebrated Psychanalyse et Politique, a research group that informed the cultural and intellectual heart of French feminism. Rather than reject Freud's discoveries on the pretext of their phallocentrism, Fouque sought to enrich his thought by more clearly defining the difference between the sexes and affirming the existence of a female libido. By recognizing women's contribution to humanity, Fouque hoped "uterus envy," which she saw as the mainspring of misogyny, could finally give way to gratitude and by associating procreation with women's liberation she advanced the goal of a parity-based society in which men and women could write a new human contract. The essays, lectures, and dialogues in this volume finally allow English-speaking readers to access the breadth of Fouque's creativity and activism. Touching on issues in history and biography, politics and psychoanalysis, Fouque recounts her experiences running the first women's publishing house in Europe; supporting women under threat, such as Aung San Suu Kyi, Taslima Nasrin, and Nawal El Saadaoui; and serving as deputy in the European Parliament. Her theoretical explorations discuss the ongoing development of feminology, a field she initiated, and, while she celebrates the progress women have made over the past four decades, she also warns against the trends of counterliberation: the feminization of poverty, the persistence of sexual violence, and the rise of religious fundamentalism.
Kevin Giles has been writing on women in the Bible for over forty years. In this book, What the Bible Actually Teaches on Women, he gives the most comprehensive account to date of the competing conclusions to this question and the issues surrounding it. To understand the bitter and divisive debate among evangelicals over the status and ministry of women, it needs to be understood that those who since 1990 have called themselves "complementarians" argue that in creation before the fall God set the man over the woman. Thus, the leadership of the man and the subordination of the woman in the home, the church, and wherever possible in the world (the whole creation) is the God-given ideal that is pleasing to God. It is this "theology" that Kevin Giles deconstructs and shows to be without a biblical foundation. Giles shows that he is fully conversant with the complementarian position and yet is unpersuaded by it. He sees it as an appeal to the Bible to preserve male privilege, similar to the appeals to the Bible to validate slavery and Apartheid; appeals to the Bible made by some of the best Reformed and evangelical biblical scholars, and now seen to be special pleading. Carefully studying the limited number of texts on which complementarians predicate their theology of the sexes, Giles finds not one of them actually teaches what complementarians claim. Furthermore, complementarians too often ignore the texts that are very difficult for them. In this book the ordination of women gets only passing mention. The constant focus is on whether or not the Bible subordinates women to men as an abiding theological principle.