Sentences with phrase «feminist like»

Cindy Sherman paints herself into (and out of) any number of fictional roles in her classic Untitled Film Stills — part performance, part painting with make - up — in a sustained essay on the relationship between character and appearance; while a feminist like Lynn Hershman paints her face by numbers in Revlon and Max Factor to illustrate the tyranny of make - up.

Mapplethorpe and a feminist like Sherman sounds trickier still.

A feminist like Pollock finds art history full of exclusions.

If anything this should be another example of something feminist like myself should be fighting for their sisters and daughters.

Many accuse feminists like myself of wanting the world to be a debauched, libertine, orgiastic sin-fest.

Feminists like Susie Orbach, Geneen Roth and Kim Chernin are the major spokeswomen for the latter approach.

That's why feminists like yourself want us to vote on gay rights.

Her identification of a womanist as also a feminist joins black women with their feminist heritage extending back into the nineteenth century in the work of black feminists like Sojourner Truth, Frances W. Harper, and Mary Church Terrell.

It's doubly true of feminists like Germaine Greer who enjoy much greater public and establishment support.

Marston, a Tufts University psychology professor, drew inspiration for the superhero demigoddess from early feminists like Ethel Byrne and Margaret Sanger, who founded the American Birth Control League, which later became the Planned Parenthood Federation of America.

In a show that gestures toward several 20th century art movements — though there happens to be a suspicious dearth of photography — I'm most looking forward to works by postwar feminists like Carolee Schneemann, Dara Birnbaum, and Nancy Spero, whose imaginations repudiate narrow definitions of the body, sexuality, and violence, and seem, to me, utterly sound.

All these critical and curatorial efforts are about creating a past within the confines of the present, what some feminists like to call finding «our mothers.»

But as Karen Archey's press release argues, Alexander is more aptly considered alongside the «allegorical procedures» of feminists like Dara Birnbaum and Martha Rosler.

Not exact matches

«Sometimes I feel like my decision let down the feminist cause, but there's no way I can be the person people want me to be unless I take care of myself.»

When details of her self - titled 2013 album were originally leaked earlier that year under the moniker Mrs. Carter, it was panned by some critics for its foreshadowed embrace of the artist's still - new identity as hip - hop mogul Sean «Jay - Z» Carter's wife rather than the trailblazing feminist icon who coined powerful female anthems like Irreplaceable, Single Ladies and Independent Women from her Destiny's Child days.

You know, those likes like «They're all the same» or «Men are stupid» or «Men are pigs», the crap feminists invented and called equality while calling the same language back misogyny and in many cases denying the existence of any such thing as misandry.

Similarly, a black theology of liberation or a feminist theology of liberation may, like the university theology its proponents criticize, be little more than ideological expressions of autonomous political movements that owe no fundamental allegiance to the Christian vision.

Recasting the virtues to take into account contemporary understanding of psychological development, she enters into conversation with feminists, narrative ethicists like MacIntyre and Hauerwas, and epistemologists like Wittgenstein and Anscombe.

Like Jacob wrestling with the angel, many feminist theologians are «taking back» their confessional traditions, refusing to let them go until they wrestle a feminist blessing from them.

What is less clear to me is why complementarians like Keller insist that that 1 Timothy 2:12 is a part of biblical womanhood, but Acts 2 is not; why the presence of twelve male disciples implies restrictions on female leadership, but the presence of the apostle Junia is inconsequential; why the Greco - Roman household codes represent God's ideal familial structure for husbands and wives, but not for slaves and masters; why the apostle Paul's instructions to Timothy about Ephesian women teaching in the church are universally applicable, but his instructions to Corinthian women regarding head coverings are culturally conditioned (even though Paul uses the same line of argumentation — appealing the creation narrative — to support both); why the poetry of Proverbs 31 is often applied prescriptively and other poetry is not; why Abraham, Isaac, and Jacob represent the supremecy of male leadership while Deborah and Huldah and Miriam are mere exceptions to the rule; why «wives submit to your husbands» carries more weight than «submit one to another»; why the laws of the Old Testament are treated as irrelevant in one moment, but important enough to display in public courthouses and schools the next; why a feminist reading of the text represents a capitulation to culture but a reading that turns an ancient Near Eastern text into an apologetic for the post-Industrial Revolution nuclear family is not; why the curse of Genesis 3 has the final word on gender relationships rather than the new creation that began at the resurrection.

Once set within this grace - filled frame, feminist speech about sin (like all rightful sin - talk) is rhetorically pitched as edifying discourse.

Read it especially if you wonder how feminism can be reconciled with the Bible, or if you suspect that those of us who call ourselves Christian Feminists are just picking and choosing the bits of Scripture that we like best.

For me, I didn't identify as feminist until well into my 20s, but I acted like one long before then.

Jesus himself longed to gather Jerusalem about him like a mama hen gathers her chicks; feminists have reminded us of this neglected image of divine compassion.

When I claim that label, I'm connecting not only with a number of active feminists who are working today to help women, but with an ongoing history of feminists who got women the vote, who made birth control happen, who got women into positions of power in the government, who worked to rectify racial inequality and fight against things like mandatory sterilization of welfare recipients.

Furthermore, as I became more involved in the feminist conversation (some feminists are pro-life, of course, but many are pro-choice), I began to understand some of the arguments against the criminalization of abortion, like that banning abortion does not necessarily reduce the abortion rate, that enforcing a ban on all abortions would be impossible, and that women would likely seek out abortions through unsafe, illegal procedures anyway.

If I was a man, I would hope I'd be a feminist, but I honestly don't know because... I'm not a man, and can not know what that experience would have been like or where my life would have led me.

The presence of other divergences too (David Moss's luminous piece on friendship stands very well alone), the dispersal of the group on both sides of the Atlantic, and the fact that some members are already deep into other conversations all suggest that as a movement it will (at least in Britain) either fragment or at best fare like feminist, liberation and nonrealist theologies, and have its main influence as a point of reference and interrogation.

From a feminist perspective, what are topics you would like to see addressed and how?

(Frankly, as a woman, and a feminist, I don't like people invoking my «rights» to unilaterally support abortion.)

Like the American Negroes who adopted the word «black» from the enemy and flung it back, or the feminists who accept «witch» and «bitch» as badges of honor, Dobson and Hindson are in a mood and movement that take fundamentalism back as a banner for pride and boasting and wave it in the faces of the, in their view, waning evangelicals.

Like «Christian feminists,» «egalitarians» discern and embrace justice for females through the teachings of Scripture where they observe that:

This was true for the first wave of feminists whose priorities fueled not only egalitarian theologyand the Golden Era of Missions, but also social projects like suffrage and abolition.

We think you can be a feminist or you can be like Jesus, you can be a feminist or you can be in a happy visions - of - Christ - and - the - Church marriage, you can be a feminist or you can be a mother, you can be a feminist or you can be mutually submissive, you can be a feminist or you can be servant - hearted, you can be a feminist or you can be a Jesus - follower committed to the whole last - shall - be-first, least - shall - be-greatest thing.

Recent years have dipped me into the wisdom of sages like feminist theorist Judith McDaniel who warn that trying to be «nice» on terms set by those who hold the power in place is to «sell ourselves short.»

Like Fiori, they attempt to connect Weil's thought to feminist concerns, but with less success.

Like contemporary feminist spirituality, Dohen's chosen vocation of virginity was grounded in her own experience as a woman and in her own autonomous will.

«it is a mystery to me why some feminist sites like it... The real problem is that in an attempt to advocate for women they actually demean them».

She is delicate (like a barracuda) in her maneuvers around the third main character in Leaf's drama, a graduate student who is writing her dissertation about the moment in 1973 when Margolies lost an election for the presidency of a national feminist association to a rival supported by Feinberg.

The feminist Gloria Steinham said «a woman without a man is like a fish without a bicycle.»

Traditionalists, like Harold Lindsell, have been quick to challenge such an approach, for it undercuts Biblical authority.14 But feminists as well, like Nancy Hardesty, are aware of the implications of this position and have sought alternate approaches:

Coakley's feminist approach has led her to the more controversial suggestion that concepts like «submission» and «vulnerability» have been attacked too categorically by feminists.

Coakley is saying that any vision of the Trinity that lacks a political and sexual component — both of great concern to feminist theologians, liberation theologians and the like — is a false or at least sorely lacking description.

So perhaps Ms. Peeters» film can tell us some things about us as well — it does not hesitate, after all, to move its camera from the harassing men onto the various soft - porn advertisements that also haunt the streets of Brussels, and ask the old - fashioned feminist question, one which Ms. Brown's magazine actively mocked and undermined, «How can we be respected when images like this are displayed and circulated?»

Paul could be saying «if you do not want to look like a prostitute or rebellious feminist by cutting off you hair, don't prophecy or pray with your head uncovered either», to make the same comparison possible we would only have to see how worldly women today appear.

Reading THE REPUBLIC, you get only a very incomplete idea of what a real woman is like, and that's not just because, as the feminist says, the woman's voice is not heard in the conversation.

Books like Vandana Shiva's Staying Alive consider the present technology as purely masculine, without any feminist principle in it.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

If culture doesn't like right focused feminists seeking justice and compassionate evangelists seeking to do good works then culture is in trouble.

Some of the most humane and beautiful Christian writing I've read in recent years has come from same - sex - marriage advocates like the Episcopalian Eugene Rogers and the British feminist theologian Sarah Coakley.