(Re)theorising laddish masculinities in higher education

In the context of renewed debates and interest in this area, this paper reframes the theoretical agenda around laddish masculinities in UK higher education, and similar masculinities overseas. These can be contextualised within consumerist neoliberal rationalities, the neoconservative backlash against feminism and other social justice movements, and the postfeminist belief that women are winning the ‘battle of the sexes’. Contemporary discussions of ‘lad culture’ have rightly centred sexism and men¹s violence against women: however, we need a more intersectional analysis. In the UK a key intersecting category is social class, and there is evidence that while working class articulations of laddism proceed from being dominated within alienating education systems, middle class and elite versions are a reaction to feeling dominated due to a loss of gender, class and race privilege. These are important differences, and we need to know more about the conditions which shape and produce particular performances of laddism, in interaction with masculinities articulated by other social groups. It is perhaps unhelpful, therefore, to collapse these social positions and identities under the banner of ‘lad culture’, as has been done in the past

Mapping the Routes: An exploration of charges of racism made against the 1970s UK Reclaim the Night marches

This article addresses early charges of racism, made against the original UK Reclaim the Night (RTN) marches in the 1970s. These charges appear to have stuck, and been accepted almost as a truism ever since, being maintained in several academic texts. Using archive materials, and recent, empirical qualitative research with founding RTN activists and participants, I shall investigate the emergence of RTN in the UK in 1977 and the practicalities and influences behind this type of protest. I will also consider possible reasons behind the charges of racism, addressing justifiable critiques and concerns. I will conclude that the specific charges made against the first RTN marches were inaccurate. However, I will also explore possible reasons why concerns about racism surrounded these marches at their formation. © 2014

Introduction

Peer Reviewedhttp://deepblue.lib.umich.edu/bitstream/2027.42/67161/2/10.1177_0308275X9301300401.pd

À l’orée de l’ère de la femme : lynchage, empire et sexualité dans la théorie du féminisme Noir

Si le quinzième siècle fut, pour le vieux monde, le siècle de la découverte de l’Amérique, le dix-neuvième siècle est, pour la femme, celui de la découverte d’elle-même… Elle dispose de l’opportunité, non pas de découvrir de nouveaux mondes, mais de donner à ce vieux monde des buts plus nobles et plus justes que la course vers l’or et le pouvoir. Les hommes ont gaspillé et gâché des années à détruire, réduire en pièces et renverser mais aujourd’hui nous sommes à l’orée de l’ère de la femme et..

Feminismos negros. Una antología

La apropiación de la historia por parte de los feminismos de las muje- res blancas ha despojado de su propia historia a los otros feminismos. Apro- piándose de la memoria histórica se apropian también de la definición de la opresión así como del diseño de las estrategias políticas transformadoras. Anulando las historias particulares inventan una sola historia, la que ha pro- tagonizado el movimiento feminista blanco desde el periodo ilustrado. Y des- de esa historia, se legitiman como el movimiento feminista por excelencia. «La historia siempre da legitimidad a quien tiene un pasado político tan excelente en términos morales y políticos como lo tiene el feminismo», mantenía Rosa Cobo haciéndose eco de las palabras de Amelia Valcárcel, una de las filosofas feministas españolas más prestigiosas. Pero decía más, también esperaba el reconocimiento por parte de aquellos feminismos a los que desde esta posición condenaba a no-ser: «Me resulta insatisfactorio el escaso reconocimiento a estos feminismos de mujeres blancas que hoy permiten edificar otros feminismos más atentos a las opresiones específicas». Y lo planteaban desde la soberbia de quien cree que tiene la voz y el análisis.The appropriation of history by white women's feminisms has stripped other feminisms of their own history. By appropriating historical memory they also appropriate the definition of oppression as well as the design of transformative political strategies. By annulling particular histories, they invent a single history, the one that has been the protagonist of the white feminist movement since the Enlightenment. And from that history, they legitimize themselves as the feminist movement par excellence. "History always gives legitimacy to those who have a political past as excellent in moral and political terms as feminism has," said Rosa Cobo, echoing the words of Amelia Valcárcel, one of Spain's most prestigious feminist philosophers. But she said more, she also expected recognition from those feminisms that from this position she condemned to non-being: "I find unsatisfactory the scarce recognition of these feminisms of white women that today allow the construction of other feminisms more attentive to specific oppressions". And they raised it from the arrogance of those who believe they have the voice and the analysis