Women's Studies Theses and Dissertations
Permanent URI for this collectionhttp://hdl.handle.net/1903/2809
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Item WHICH TEAM DO YOU PLAY FOR?: VISIBILITY AND QUEERING IN BRAZILIAN SOCCER(2019) Snyder, Cara Knaub; Tambe, Ashwini; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Brazilians designate their country “O País de Futebol” (The Country of Football) with a singular vigor. But from its earliest years, the sport has been defined along masculine lines; women in Brazil were actually banned from playing soccer for four decades (1940 - 1979). The exclusion of women, gay men, and trans athletes has come under considerable challenge in the past two decades. This dissertation traces how marginalized groups have claimed access to soccer, and what it means for processes of visibility, assimilation, and ultimately, queering the game itself. Combining ethnographic, archival, and visual methods, the project unfolds over three case studies focused on women, trans, and gay players, respectively. The first chapter presents a history of Brazilian women’s soccer: using media sources and interviews, it tracks tensions between women athletes’ demands to be seen and the gendered forms of disciplining that have accompanied their increased visibility. Such disciplining has contributed to the whitening and feminization of women’s soccer, as seen in the case of the Paulistana tournament, and to the subsequent migration of Brazil’s top athletes. These migrant players have since used their transnational networks to jockey for recognition and a more equitable distribution of resources. My second chapter offers an ethnography of Brazil’s first trans men’s soccer team, the Brazilian Meninos Bons de Bola (MBB, or Soccer Star Boys), to explore futebol as a site for combating invisibility and violence, creating transness, and queer worldmaking. Using a combination of focus groups, ethnographic observations, and interviews, I explore how team members theorize oppression, survive transphobia, and thrive. My third chapter analyzes the challenges facing the Brazilian BeesCats, a cis gay men’s soccer team, as they form the first Brazilian contingent to participate in the international Gay Games. Drawing from ethnographic data from the 2018 Paris Gay Games, I examine the ethnosexual frontiers of this international LGBT sporting event. Ultimately, I argue, the athletes described in this dissertation make claims on their national sport as part of deeper struggles for belonging. In the context of a culturally rightward turn in Brazil, they are also queering futebol and subverting gender ordering.Item LEAVING “HOME” IN SEARCH OF THE “HOMELAND”: TRANSNATIONAL ENCOUNTERS AMONG ADOPTED KOREAN RETURNEES, ADOPTIVE MOTHERS, AND BIRTH MOTHERS(2019) Lee, Sina; Kim, Seung-Kyung; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Leaving “Home” in Search of the “Homeland”: Transnational Encounters among Adopted Korean Returnees, Adoptive Mothers, and Birth Mothers considers the relationships within adoption triads—returned adoptees, birth mothers, and adoptive mothers in South Korea and the U.S.—in order to expand the concept of, “the best interest of the child,” under which transnational adoptions of Korean children were carried out in the mid-twentieth century. The two primary research methods used in this study are participant observation and in-depth interviews. I conducted a pilot study by participating in formal Korean adoptees’ conferences as well as informal gatherings of adoptees held in the northeastern United States. I then returned to South Korea to conduct my field work in 2015. By working as a translator for two motherland tours, I was able to both observe the intense, emotional reunions between the returned adoptees and their birth mothers and interview some of the participants. I also interviewed adoptive mothers, birth fathers, siblings, and social workers. In addition, I volunteered for returned adoptees’ political organizations and participated in their birth family search program. By presenting birth mothers’ stories, this study sheds light on the sending country, which has so far been left out within the field of transnational adoption studies. The complex relationship between adoptees and their adoptive mothers provides a window to understand the construction of normative motherhood in the U.S. This study argues that a primary motivation for adoptees’ returning lies in how they conceptualize their relationships with their two mothers. Careful listening to the stories of adoptees, birth mothers, and adoptive mothers, I argue, is needed in order to expand the concept of “the best interest of the child.”Item Stylin' BlaQueer Feminisms: The Politics of Queer Black Women's Fashion Activism(2018) Blake, Donnesha Alexandra; Bolles, Augusta L; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Stylin’ BlaQueer Feminisms contributes to conversations about the political function of fashion by exploring the ways that queer Black women define activism with fashion and how their practices advance Black feminism. In this study, I aim to define fashion activism, to examine how queer Black women engage in fashion activism in digital and physical spaces, and to outline core themes in their fashion activism. Scholars in the humanities and social sciences prove that fashion is political by using fashion, style, and dress as vehicles to study subject formation, nonverbal communication, and activism. While there are studies about the political nature of fashion that center Black women of various gender and sexual identities, few examine how contemporary Black lesbian and queer women leverage fashion in digital media and cultural institutions to engage in resistance and knowledge production; much less have those studies connected their fashion activism to core themes in Black feminism. I employ mix methods to investigate the practices and performances in six fashion activist projects produced by queer Black women. These methods include visual and discourse analyses of the style blogs; She’s A Gent, A Dapper Chick, and She Does Him Fashion, and season one of the YouTube web series The Androgynous Model; event analyses of two public LGBTQ+ fashion shows Rainbow Fashion Week (RFW) and dapperQ Presents: iD; and interviews with the creators of RFW and The Androgynous Model. In performing a comparative analysis of these projects, I found that intention aside, the practices and performances in these projects signal Black feminist politics such as the centering of marginal identities, self-definition, using the body to signal and subvert controlling images, and coalition building between freedom-making struggles. I call this praxis, BlaQueer Style. Through their articulations of BlaQueer Style, Black lesbian and queer women illustrate that fashion activism is not only the work they do to subvert rigid gender and sexual codes in the existing fashion industry, but it is the labor marginalized communities undertake to leverage fashion, style, or dress to affirm their intersecting identities, build community, and resist oppressive structures in society.Item Cooking with Mama Kim: The Legacy of Korean Women (Re)Defining Cultural Authenticity(2018) Sprague, Justin; Bolles, Augusta L; Kim, Seung-kyung; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)What is considered “authentically Korean,” how those concepts are imagined, and in what ways authenticity is constructed through the vehicles of food and Korean motherhood is the core focus of this dissertation project. This study employs visual and discourse analysis, utilizing historical archives, vlog personalities, cookbooks, web portals, and various forms of food branding and packaging. Within the interdisciplinary field of Food Studies, the conversation regarding authenticity is a fundamental one, with varying work being performed to examine what and how it is employed, and who/what are the gatekeepers that determine the parameters for something as “authentic.” The intervention into this conversation is to explore the ways that authenticity as a theoretical model has intersectional, subjective, or adaptive, potential. This entails employing the term “plastic authenticity,” which is a model of authenticity that favors the positioning of non-normative bodies (i.e., multiracial and diasporic) as brokers of cultural authenticity. In the end, this dissertation contributes to scholarship in Women’s Studies, Food Studies, and Ethnic Studies by pushing the boundaries of how cultural/racial authenticity is constructed, and the ways that women and food have direct impacts as gatekeepers on this process. Analyses range from a historical timeline of Korean immigration to the U.S. with a focus on Korean women, an analysis of a popular YouTube chef, Maangchi, and her employments of the concept of authenticity, analysis of Korean food branding strategies and their claims of authentic Korean food in the U.S., and the website analysis of a mixed-race Korean community to explore the ways that authenticity is invoked by persons not traditionally deemed “authentically Korean.” This research is critical, as it expands the field of research in Korean Studies to not only focus on women and mixed-race Koreans as historical objects, but as active agents in cultural production, meaning-making, and history writing.Item SUFIMINISM: THE SEXUAL, THE SPIRITUAL, THE SELF(2018) Haq, Sara; Tambe, Ashwini; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)My dissertation addresses the question: what does an exploration of sexual politics within Islam look like if the mandate of respectability is refused? It explores the possibilities of Sufi thought as an epistemological approach to thinking about sexuality studies and reframing the relationship between Islam and sex. Existing scholarship on Sufism, Islam, and feminism tends to overrely on legal framings of sexuality and heavily exegetical engagements with religion, and offers too many unstated concessions to respectability politics. I argue that by centering the poetic, the everyday, and the transgressive, Sufism can offer alternative understandings of counter-hegemonic Islamic traditions. I use an expansive range of texts such as Sufi qawwali (spiritual songs), Sufi poetry, Qur'anic exegeses, hagiographical texts, and oral storytelling to explore pivotal concepts in sexuality studies: heteronormativity, consent, and the divide between licit and illicit sex. In addition to textual analysis, I present interludes of experiential narratives that are drawn from semi-structured interviews with sexually marginalized Muslims as well as from autoethnographic reflections; they illustrate the complex relationships between religio-spirituality and sexual expression. Each analysis chapter is focused on distinct Sufi tropes, such as wisal/firaq (union/separation), niyyat (intentionality), ‘ubudiyya (servanthood), pain-and-pleasure, kanjri (whore), zaat (being), and izzat (honor). Together, these chapters challenge imperatives of marriage and sex, make the case for affective consent, reflect on unconventional sexual practices such as kink/BDSM, and reframe a conversation about sex work beyond the binary of licit versus illicit sex. I conclude by discussing the possibilities of future research on the contemporary resurgence of feminism and Sufism in South Asian popular culture, as well as my vision for a queer and interdisciplinary approach I call Sufiminism.Item FEMINISTS TRANSFORMING THEIR WORLDS: A COLLECTIVE ORAL-HISTORY OF SALVADORAN PROTAGONISTS(2018) Patt, Yh; Stromquist, Nelly P.; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Working from the premise that we cannot understand how feminism can transform societies without examining it as a multi-leveled project, this dissertation explores how a group of Salvadoran feminists were introduced to feminist ideas, became feminists, and are transforming themselves, communities, and nation. The object of study is how feminists in organizations became protagonists transforming their worlds. Using a collective oral-history approach, the dissertation examines 40 oral-histories with a two-pronged theoretical framework. The first prong is a theory of empowering feminism—which draws from Stromquist’s theory of empowerment (2014, 2015), definition of feminism (2015), and description of Latin America feminist organizations (2007). The second prong is Bourdieu’s theory of capital (1977). With that framework, the study examines the factors, dynamics, and actions of Salvadoran feminists transforming their worlds. The study found the following in the feminists’ trajectories to becoming protagonists: (1) being introduced to feminist ideas by other feminists, who had experienced patriarchal oppression; (2) becoming a feminist often involved either learning gender theory or a collective gender consciousness-raising process; (3) transforming their homes and workplaces by participating in groups where they read their lives with a feminist lens; (4) developing their own capital—knowledge, skills, networks, and collective feminist experiences; (5) increasing their levels of formal education, from high-school to graduate; (6) learning and teaching feminist topics—such as, gender as a social construction, gender-based violence, sexual and reproductive rights, and symbolic violence against women; (7) intervening to change culture with tools—like murals, stencils, festivals, popular theatre, street demonstrations, cyber-feminism, and media; and (8) lobbying governments and pressuring corporations. A key finding is that these oral-histories suggest an association between the feminists who had leftist social movement capital and those who were most successful in their feminist work. Thus, this dissertation found that the Salvadoran feminists in this study transforming themselves into protagonists changing their worlds through feminist praxis exercised in feminist organizations that involves individual and collective empowerment, and entails producing knowledge. Finally, the study highlights the contention that there is exponential potential for feminist social change in communities with a culture of leftist social movement capital.Item “Baby Miles”: Reproductive Rights, Labor, and Ethics in the Transnational Korean Reproductive Technology Industry(2018) Kim, Sunhye; Kim, Seung-kyung; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)This dissertation examines the transnational circuits of the assisted reproductive technology (ART) industry in South Korea to demonstrate how the concepts of reproductive rights and labor have been contested, negotiated, and reconstructed by various actors—including infertile couples, gamete donors, gestational surrogates, state agents, and medical professionals—across national boundaries. This study envisions reproductive ethics as part of a transnational feminist agenda by examining the ethical issues raised by the complicated relationships between intended parents and gamete donors/surrogates. Although feminist scholars and bioethicists address issues of how intended parents practice their reproductive rights and how egg providers/surrogates’ bodies are commercialized and exploited as they navigate the transnational ART industry, very little exists in the way of an integrated framework that allows us to understand the interdependent relationships between intended parents and gamete providers/surrogates, even though both are “users” of ART technologies as well as “patients” of medical procedures. Furthermore, while current research successfully examines the ethical problems of the transnational ART industry, it unintentionally reinforces the binaries between Asian women as exploited objects and White Westerners as liberated subjects. In order to address these issues within the current literature, I position this project to dispute the unilateral understanding of ART by focusing on the complex relationships between Korean intended parents and non-Korean gamete providers and surrogates. In order to analyze the transnational circuits of the ART industry, I use the term “baby miles” to show the great distances people, capital, and technology travel as they interact in the baby-making process. Drawing on three years of multi-sited ethnographic research conducted in Seoul, Bangkok, Taipei, and Kiev, which included in-depth interviews with 60 people as well as participant observation, I argue that while the increased baby miles create unprecedented legal, social, and ethical issues, prohibiting commercial baby-making industries and returning to a “local baby” is not a solution as it reinforces both the ideology that motherhood is “natural” and the stratified reproduction system.Item Phantom Futures: The Cultural Politics of Education-Related Debt(2017) Madden, Jaime; Tambe, Ashwini; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)My dissertation examines the cultural politics of education-related debt. In a time of spiraling higher education costs, I focus on students who face challenges repaying debts and participating productively in the market economy. Taking on debt in college orients students towards a supposedly “better future.” But what happens to those who are unable or unwilling to realize these better futures? This is the broad question that motivated my dissertation. The students I interviewed often complicated the familiar timeline of progress that posits education as leading to employment. I carried out field research in two sites: i) for-profit colleges; and ii) Gallaudet University, a historically deaf university. I also analyzed content in the Chronicle of Higher Education, which I treated as a key archive of contemporary narratives about debt. The for-profit education networks where I conducted research were Virginia College, where I had taught in the general education program for one year, and the recently defunct ITT Technical Institute. I visited campuses in Austin, Texas; Baltimore, Maryland; Richmond, Virginia; Los Angeles, California; and Milwaukee and Madison, Wisconsin. This regional breadth across the southwest, mid-Atlantic, west coast, and Midwest allowed me to reach more general conclusions. My interviews, visual ethnography, auto-ethnography, and narrative analysis led me to focus closely on how students experience and invoke time. The for-profit colleges constantly asked students to imagine better and more secure futures in ways that distracted them from their present struggles. Such an orientation pushed students to incur further debt. At Gallaudet, the temporalities are different. The university’s ability to privilege deafness makes it a site of security and refuge; some students are therefore risking educational debt in order to access deaf culture. Yet, funding issued through Vocational Rehabilitation programs are conditional on a student’s ability to achieve future employment. This mandate influences how students think about their futures and creates deep tensions in their relationship to debt. In sum, by exploring how students imagine time, my dissertation presents a range of orientations to debt that can serve as alternatives to dominant cultural narratives.Item Soft Circuitry: Methods for Queer and Trans Feminist Maker Movements(2017) Rogers, Melissa Susan; King, Katie; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Fiber craft practices such as knitting, crochet, quilting, embroidery, and weaving have been used as experimental, hands-on methods for queer and trans feminist knowledge production, especially since the 1970s and 80s when feminist art movements in the United States were thriving. “Soft Circuitry: Methods for Queer and Trans Feminist Maker Cultures” tracks do-it-yourself (DIY) knowledge through contemporary feminist art praxis and high-tech maker movements, demonstrating how overlapping communities of practice use the language and techniques of craft in order to make sense of their worlds. Queer and trans fiber artists use craft in order to create historiographical interventions in the mechanisms of canonization, thereby reimagining what artistic and educational institutions might look like. At the same time, the commercialized maker movement purportedly seeks to democratize technology while transforming education, manufacturing, and war through “making”: a hybrid of art, craft, and machine-assisted fabrication, encompassing a vast array of construction techniques. Combining feminized skills such as sewing with new digital technologies for physical computing, wearable electronic textiles, and soft circuitry, maker education seeks to attract girls and women to Science, Technology, Engineering, and Mathematics (STEM) fields, incorporating them into the official narrative that the U.S. is a “Nation of Makers.” This nationalist narrative simultaneously excludes others from its narrow definitions of creativity, entrepreneurship, and innovation. I argue that the theories, methods, and conceptual tools that have been prototyped and iterated by generations of queer and trans feminists can be used to refigure the maker movement, which has a longstanding, yet devalued, relationship with craft. By attending to intergenerational feminist dialogues about craft and identity, recent art activist projects that queer digital technologies in order to create safer worlds for trans people of color, and my own fiber craft practice, I demonstrate that present-day maker cultures are active sites of transformation and feminist intervention. Borrowed from maker movements, the language of soft circuitry suggests useful metaphors for doing speculative feminist materialism. Feminist craft praxis functions as a soft circuit: a technological pathway or schematic for feeling our way toward newly habitable worlds and ways of being.Item TOWARDS A FEMINIST RECONSTRUCTION OF PERSIAN SUFISM(2017) Nourbakhsh, Safoura; MOSES, CLAIRE; Women's Studies; Digital Repository at the University of Maryland; University of Maryland (College Park, Md.)Contrary to many claims, Sufism is not a gender-neutral discourse and practice. Although women have been present since the inception of Sufism in the eighth century CE, like most androcentric knowledge, the foundational discourse of Sufism is defined by male interest and male privilege. Seeking to address the gender bias in Persian Sufism, this dissertation offers a feminist interdisciplinary examination of Persian Sufism through various forms of textual analysis—linguistic, psychoanalytic, formal—in different fields of study: religious studies, medieval historiography, literature, and ethnography. Through analysis and interpretation of some of the foundational texts of Persian Sufism written from the 10th to the 13th century CE—Hujwiri’s Kashf al-mahjub, Ibn Munavvar’s Asrar al-tawhid, Attar’s Tazkirat al-awliya and Illahi-nama, and Rumi’s Masnavi—my work offers a map of the construction of gender and women’s participation in the early discourse of Persian Sufism that continues to shape the understanding and practice of Sufism in contemporary times. Following medieval textual analysis, I provide an ethnography of women’s diverse experiences as members of the Nimatullahi Sufi order from an insider perspective. The analysis of early influential texts will reverberate through the ethnographic chapter, since many of the texts that I discuss are still central in Sufi ethos and practice. My aim throughout this dissertation is to address male privilege in Persian Sufism by deconstructing the myth of the exceptional woman in Sufism, highlighting women’s involvements in early Sufi communities, reinterpreting Sufi narratives to engage the gender question meaningfully, turning negative interpretations of women into empowering and inspiring tales of women’s spirituality, and finally, to record and preserve the contributions of contemporary women in Sufism for future generations.
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