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This article examines the variety of men's responses to feminism in late nineteenthand early twentieth-century United States through texts that addressed the claims raised by the turn-of-the-century women's movements. Antifeminist texts relied on traditional arguments, as well as Social Darwinist and natural law notions, to reassert the patriarchal family and to oppose women's suffrage and participation in the public sphere. Masculinist texts sought to combat the purported feminization of American manhood by proposing islands of masculinity, untainted by feminizing forces; proscribed homosociality was also cast as an effective antidote to homosexuality. Profeminist texts openly embraced women's claims for changes in public participation and private and family life, both out of a sense of justice and the conviction that such changes would benefit men and challenge the emerging industrial capitalist order. Parallels to contemporary men's responses to the women's movement are suggested.

U.S. society continues to accept myths regarding the supposed weakness of women's bodies. Women's displays of physical power are often prevented or undermined, typically in ways centering on the concept of femininity. Increasing numbers of female athletes have not led to a true physical feminist liberation, one which would increase women's confidence, power, respect, wealth, enjoyment of physicality, and escape from rape and the fear of rape. Despite these possible benefits, most feminists have not encouraged the development of physical power in women. Although caution regarding physical power is warranted, the benefits of a physical, libratory feminism outweigh the risks.

In this article, we turn our gaze to the television series The Handmaid's Tale to examine different critical aspects of nostalgia in relation to contemporary and previous feminist debates. Our purpose is to analyze not only the series' different approaches to nostalgia but also to question the type of feminism the female dystopia attempts to recuperate. We enquire into the political capacity of the show's nostalgia to advance the complex debate on the subject of feminism. In our opinion, the series articulates a conservative recuperation of old feminist debates centered on the female subject (motherhood, rape, pornography, prostitution, etc.) not only due to the threat of the recent misogynistic backlash but also in response to the growth of political power from the LGBTQI movement and the subsequent displacement of traditional feminist issues. Nevertheless, despite falling short of contributing to an intersectional and structural critique of gender injustices, the show constitutes a stimulating catalyst in the fight and debate regarding the improvement of women's lives against the advances of retrograde attitudes and policies in current times. Ultimately, the series defies any monolithic understanding of nostalgia as either amnesiac and regressive or as reflective, inspiring, and recuperative regarding gender.

Feminist debates around sex have often revolved around the vexed question of whether women can achieve genuine pleasure under patriarchy. Some 'sex-negative' feminists have claimed that the entire debate around 'pleasure under patriarchy' rests on an ontological mistake: when women say that they experience sexual pleasure with men, what they mean by 'pleasure' is actually pain. On this view, pain is assumed to have an objective existence regardless of whatever the subject is experiencing. Positing such a gap between 'feeling pain' as a subjective state of affairs and 'being in pain' as an objective fact presupposes a 'detectivist' theory of subjectivity, whereby the subject is taken to relate to her pain as a reified object. Examining how detectivism has haunted different feminist traditions – from 1970s feminist consciousness-raising and MacKinnon's anti-sex feminism, to contemporary feminist critiques of liberal consent – I argue that a detectivist theory of subjectivity limits the critical horizon of a feminist politics of pain: it ends up politicising marginalised pain only at the cost of falsifying the subjective nature of pain itself.

Fashion Photography and Gender -- Childlike Femininity: A History of Feminist Critique -- Between Image and Spectator: Reception Studies as Visual Methodology -- The Romantic Woman-child, Lost from Home -- Fashion's 'Femme-enfant-fatale': Surrealism, Curiosity and Alice in Wonderland -- Rewriting Lolita in Fashion Photography -- Kinderwhore: From Catwalk to Slutwalk.

In the evolving discourse of contemporary feminism, a critical intersection at the nexus of girlhood studies and the experiences of refugee and displaced girls is evident. We are witnessing unprecedented levels of such displacement because of conflict and climate change among other causes of instability, and this brings the challenges and the triumphs of girls on the move into sharp focus in feminist advocacy and scholarship. This Special Issue, Girls on the Move: Girlhood and Forced Displacement, Migration, and (Re)settlement, guest edited by Rosemary Carleton and Nesa Bandarchian Rashti explores some of the intricacies of this intersection and the articles as a whole advocate for a nuanced feminist response centered on the rights, needs, and voices of refugee and displaced girls.

"Civil society is often seen as male, structured in a way that excludes women from public and political life. Much feminist scholarship sees civil society and feminism as incompatible a result. But scholars and activists are currently trying to update this view by looking at women's positions in civil society and women's activism. This book contributes to this new research, arguing that civil society is a contested terrain where women can negotiate and successfully challenge dominant discourses in society. The book is based on 41 interviews with women activists from ten women's organizations in Turkey. Foregrounding the voices of women, the book answers the question 'How do women's NGOs contribute to civil society in the Middle East?". At a time when civil society is being promoted and institutionalised in Turkey, particularly by the EU, this book demonstrates that women's organisations can help achieve women's emancipation, even if there are significant differences in their approaches and ideas."--Bloomsbury Publishing

The plausibility of "gendered exploitation" as a sine qua non of capitalism, as articulated by both classic Marxist–feminism since the 1970s and more recently by authors of social reproduction theory, stands or falls with the evaluation of Marx's theory of value. From the standpoint of both Marx's monetary theory of value and the problem of quantification, the use of "women's oppression" in capitalist social reproduction appears to be questionable. This also necessitates a deeper analysis of the use of "gender" in the wider field of pertinent Marxist–feminist literature. Arguments for "gendered exploitation" often hinge on unsound premises that introduce a naturalizing view of social relations. Analogous to Barbara and Karen Fields' intervention against "Racecraft," the term "Gendercraft" may represent this argumentative move. The notion of gender as the site of specifically capitalist exploitation is thus challenged and countered with a new emphasis on struggles against the wage relation as the site of anticapitalist resistance.

This article provides an overview of the diversity of feminist activism throughout the world over the last decade and situates these contributions to a transnational feminist (re)surge(ence) within the context of French and Francophone cultures. This article also offers a synopsis of the seven articles in this special issue, each of which engages with specific aspects of feminisms spanning diverse French and Francophone regions including Algeria, Canada, France, Haiti, Kanaky/New Caledonia, Te Ao Mā'ohi/French Polynesia, and Senegal. These contributors' articles focus on the work of writers who share a demonstrated commitment to social change or who attest to the power of writing to heal personal and collective trauma, to raise critical awareness of social injustices, to inspire social and political transformations, and to imagine more pro-feminist, expansive, inclusive, and equal societies.

I am pleased to be a part of this symposium honoring Catharine MacKinnon's groundbreaking work as a feminist theorist, legal advocate, and global activist. This invitation not only presents the opportunity to examine the interface between dominance theory and intersectionality, but also the occasion to delve further into the vexed rhetorical politics surrounding feminism and antiracism. By now the fact that there has been a contested relationship between antiracism and feminism is almost axiomatic.1 Yet as with most things that have become matters of common knowledge, there is a risk that generalizations can metastasize into hardened conclusions that obscure rather than illuminate important dynamics among people, theories, and movements.