Sentences with phrase «in radical women»

Through my wanderings of the exhibition Radical Women: Latin American Art, 1960 - 1985, the question «Where does the radical reside in Radical Women?»

The artists in Radical Women explore bodies as political prisms through which we experience the world.

Artists such as those that will appear in Radical Women have suffered doubly, excluded from mainstream (white, hetero - patriarchal) art history due to both their gender and their cultural identity.

We are thrilled to announce that Marie Orensanz» work is featured in Radical Women: Latin American Art, 1960 - 1985, an exhibition organised by the Hammer Museum, Los Angeles, as part of Pacific Standard Time: LA / LA.

As a result, the works in Radical Women defy not only the invisibility of female artists throughout region, but disrupt existing scholarly and curatorial narrations of late modern and early conceptual art practices across Latin America's different avant - garde movements.

Of the countless figures I encountered for the first time in Radical Women it is hard to single out any single artist, as each of the selected works are significant.

Featuring a collection of sculptural and framed works from the 1970s to the present day, including a variation of her 1974 piece Pensar es un hecho revolucionario, recently shown in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum, Los Angeles; Shutdown!

Clark was more recently included in Radical Women: Latin American Art, Brooklyn Museum, New York (2018) and the Hammer Museum, Los Angeles (2017), Making Art Concrete: Works from Argentina and Brazil in the Colección Patricia Phelps de Cisneros, J. Paul Getty Museum, Los Angeles (2017); The Other Transatlantic, MoMA Warsaw, MMK Musuem fur Moderne Kunst, Frankfurt (2017); Being Modern: MoMA in Paris, 1929 - 2017, Louis Vuitton Foundation, Paris (2017); Modern Art and St Ives, Tate St Ives (2017); The Shadow of Color, curated by Rita Kersting, The Israel Museum, Jerusalem (2016/2017); Making and Unmaking, curated by Duro Olowu, Camden Arts Centre, London (2016); Life Itself, curated by Daniel Birnbaum, Moderna Museet, Stockholm (2016); Adventures of the Black Square, Abstract Art and Society 1915 - 2015, curated by Iwona Blazwick and Magnus Petersens, Whitechapel Art Gallery, London (2015).

Taken in this context, the 120 artists represented in Radical Women are, in fact, only a modest sampling.

And this is true over and over again in Radical Women; the revelation of this exhibition is a two - way street.

In particular, Latina and Latin American women artists in Radical Women defied canonical ideas of art and normative definitions of the body, specifically of the female body.

45 - minute tours of selected works in Radical Women: Latin American Art 1960 - 1985 are facilitated by Hammer educators in English and Spanish and take place every Saturday at 1 p.m.

Feminist or not, the artists in Radical Women explored female subjectivity and subverted patriarchal ideology and culturally and biologically determined roles of women in society.

Simpson's work is included in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum in Los Angeles.

Mayer's work is included in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum in Los Angeles.

Lamasonne's work is included in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum in Los Angeles.

Valdez's work is included in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum in Los Angeles.

The artists featured in Radical Women have made extraordinary contributions to the field of contemporary art, but little scholarly attention has been devoted to situating their work within the social, cultural, and political contexts in which it was made.

Carnevale's work is included in Radical Women: Latin American Art, 1960 - 1985 at the Hammer Museum in Los Angeles.

Cecilia Vicuña is one of the featured artists in Radical Women: Latin American Art, 1960 - 1985 opening on Friday (15 September) at the Hammer Museum, Los Angeles (until 31 December 2017).

Not exact matches

In his Wednesday general audience remarks, Francis asked Catholics to consider «the Christian seed of radical equality between men and women» when discussing the reasons behind declining marriage rates around the world, according to Vatican Radio.

They were seduced, not by feminism» which the pope approves of, in the sense of the right of women not to be discriminated against» but by radical feminism.

I (mis) spent my youth dancing on podiums in a bikini at nightclubs, and I vividly remember having a long argument with a radical Islamist outside my university about why it was ridiculous that women wear the hijab.

the abundance of purely uneducated Muslim believers, their oppressive existence in their self created repressive regimes, lifestyles, and governments, their radical inturpitations of their fairy tale book, the fact that their culture and people have contributed less to man kind than any other culture and people of all the earth, their self ritious belief system that empowers them to commit atrocious crimes against humanity, the muslim men prance around in flip flops and linen moo moo's while they lock their woman in their household prisons to be abused slave - wife's, are entirely too ignorant to even build sewer systems and even after thousands of years that other cultures have developed running water toilets, toilet paper, and effective sewerage systems, they still whipe their pood - cracks with one hand (no paper) and eat with the other, and yiddle to the sky just before detonation of their suicide bombs that murder innocent men, woman, children, and babies.

She rejects a limiting view of feminism as the quest for women's equality with men in favor of radical feminism's focus on «the autonomy, independence, and creation of the female Self in affinity with others like the Self» (GFF 11).

I learned about equality even from Paul, who taught that with the resurrection, something radical had changed — not merely ontologically, but functionally — in the relationships between slaves and masters, Jews and Gentiles, men and women, rendering those whose identity was once rooted in hierarchy and division brothers and sisters in Jesus Christ instead; who put a radical gospel - spin on the Greco - Roman household codes, breaking down the hierarchies so that slaves and masters, wives and husbands were charged with submitting «one to another» with the humility of Jesus as their model; who taught that power was overrated and that service will be rewarded; who surrounded himself with women he called «co-workers.»

Because feminism is the radical notion that women are human - equal in value and dignity to men - and that vision has yet to be fully realized.

A male psychoanalyst could work with women throughout his professional career, adjusting his theory to his practice, without coming to see that Freud's fundamental view of the male — female relation is in need of radical change.

Everything changed after the Vatican publicly scolded The Leadership Conference of Women Religious, an umbrella group for U.S. nuns, for allowing «radical feminist themes» to go unchecked a conferences and in their literature.

Certain radical feminists think it unfair that, in the past, a higher standard of morality has been expected of woman than of man.

There was in some communities a practice of having all things in common, and there was practised for a time in some groups what Charles Williams has later called «an experiment in dissociation», the living together of men and women with a complete renunciation of sex.12 But these radical experiments never became normative for the churches.

The Nigerian military says that in an operation this week, they were able to rescue 200 girls and 93 women from the radical Islamic group Boko Haram.

theory and actions of Radical Feminists who choose separation from the Dissociated State of patriarchy in order to release the flow of elemental energy and Gynophilic communication; radical withdrawal of energy from warring patriarchy and transferal of this energy to women's Radical Feminists who choose separation from the Dissociated State of patriarchy in order to release the flow of elemental energy and Gynophilic communication; radical withdrawal of energy from warring patriarchy and transferal of this energy to women's radical withdrawal of energy from warring patriarchy and transferal of this energy to women's Selves.

According to the publisher, some bishops considered the book too radical because it suggested that women should be involved in the spiritual formation of future priests.

Because Mary Daly is a wise prude who perseveres in removing androcentric, patriarchal scales from her own and other women's eyes, I want to refer to her understanding of radical feminist separatism as a gynocentric interpretation of women's separatism.

In this definition, once again the point is that women have already been fragmented and that radical feminist separatism is action which counters phallic separatism, separation of women from ourselves and our Selves.

Positively stated, it is women's choice for radical connectedness in biophilic be-ing.

If radical feminist separatism is primarily for the purpose of dis - covering woman's Self and women's Selves in relationship, then the doctrine of internal relations may suggest in part how that happens.

In a culture in which women had little significance beyond the kitchen, Mary's action was radical indeeIn a culture in which women had little significance beyond the kitchen, Mary's action was radical indeein which women had little significance beyond the kitchen, Mary's action was radical indeed.

The women who founded religious congregations were considered radical in their day.

It is with another woman in this world at this time that I am able to experience a radical mutuality between self and other, a mutuality that we have known since we were girl children, a mutuality that has shaped our consciousness of female - female relationships as the first and final place in which women can be most truly at home, in the most natural of social relations.

But the increasing presence of women with feminist sympathies in positions of leadership in the church may open the way to more radical changes in due course.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

Respect your fellow man, only kill in an emergency, and NOTHING about disrespecting women (that part was put in by the radicals) Am I a Muslim?

But as soon as the blue light of dawn seeped through the windows in the morning, the women rose and, in an act of radical friendship and faith, went to the tomb anyway...»

She says that radical feminism has carried this sense of powerlessness to extremes, suggesting that women have «always been crushed and stymied in their aspirations, as if historically women didn't exercise any agency in the way in which they fill out the vocations available to them.»

To them, the mere idea of women working — let alone excelling — in such capacities is shockingly radical.

I refer to groups who in their various ways are calling for radical transformations of institutions and values — the poor, the blacks, the militant young, and, increasingly, the women of our society.

She may well in end up leading a church one day where she preaches Jesus like a woman on fire and lays hands on the sick and watches God heal them, though this will surprise those Reformed colleagues who are sure all female church leaders have been trained by godless - Unitarian - lesbian - leftist - radical feminist - seminarians (she didn't have access to seminary at all — unfortunately she has read the Acts of the Apostles).

Women, said the movement, were an oppressed class, oppressed (in a range of formulations from the so - called «moderate» to the honestly radical) by men, by society, or by the species itself.