Feminism, Capitalism, and the Cunning of History
In her book Nancy Fraser tries to take a broad look at the feminism of the second wave. In this case she tried to see the feminism of the second wave as a social phenomenon of the time. Looking back on the almost forty years of feminist activism, he makes an assessment of the general trajectory and historical significance of the movement. However, looking back, it also helps us look forward. Like historical narrative and socio-theoretical analysis, its history is traced around three points in time, each of which places second-wave feminism in relation to a specific moment in the history of capitalism. The first point refers to the beginnings of the movement in the context of what I will call "capitalism organized by the state". Here he proposes to trace the emergence of second-wave feminism from the anti-imperialist New Left as a radical challenge to the widespread androcentrism of capitalist societies run by the state in the post-war era. In general, then, she proposes to situate the trajectory of second wave feminism in relation to the recent history of capitalism. In this way, he hopes to help rekindle the type of socialist-feminist theorizing that first inspired me decades ago and that still seems to offer our best hope to clarify the perspectives of gender justice in the current period. So his hypothesis in this chapter is that what was really new about the second wave was the way it came together in a critique of androcentric capitalism, organized by the state, what we can understand today as three analytically distinct dimensions of injustice. of gender: economic, cultural and political
On the other hand, in her article Nancy Hatstock states that in order to argue that from the perspective of feminist theory we need both to excavate and transform Marxist theory to address the problems of the present and the future. These topics include most of the central analytical taking of intersections of the dominance axes along the lines of race, gender and sexuality, as well as the class. The central issue that he wants to address here is that of what Marxist theory, especially the dialectical understanding of the world contained in that theory, can provide the resources for contemporary analysis. Feminist theory has certainly challenged and rewritten Marxist theory. The fundamental categories of Marxist theory have been questioned and rejected. The questions are: 1) what Marxism has taught and can teach feminist theorists about political analysis and political practice; and 2) more importantly, how can we use these tools and knowledge, especially dialectical thinking, to create theories of justice and social change that address the concerns of the present? Or, to put it another way, how to re-occupy Marxism as feminism.
I consider that these two positions are very interesting because two different currents of thought are being used to be able to elaborate a new discourse on what feminism means today and how we can rework this concept within other categories such as race, sex, culture and produce a change social when applying these theories to feminism. I think the problem here is that each of these authors is taking different types of feminism and perhaps the problem is that we can not find a definition of feminism that does not exclude one group or the other as African women who are analyzed from a colonial perspective -imperial.
Fraser, Nancy. Fortunas Del Feminismo:
Del Capitalismo Gestionado Por El Estado a La Crisis Neoliberal. Quito:
Instituto de Altos Estudios Nacionales del Ecuador, 2015. Print.
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