By Drude Fehr
The Nordic international locations percentage a distinct cultural and political adventure. This booklet provides an interdisciplinary point of view, masking the next parts: women's political techniques from diverse ancient, nationwide and text-orientated views; questions of id, rationality and subjectivity; and the prepared construction of social and cultural values. It makes an attempt to appreciate and current across the world many of the complicated adjustments in tradition and society that trouble ladies and feminists within the Nordic international locations this day.
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Additional resources for Is There A Nordic Feminism?: Nordic Feminist Thought On Culture And Society (Gender, Change & Society)
Why didn’t they see socialism’s blessings? Instead of relating these problems to women’s vulnerable situation, they were reduced to questions of attitude. Women’s lack of solidarity was the answer (Carlsson 1986:178). When, after the turn of the century, the Swedish social democratic movement began to give up hope of a speedy social transformation and began to concentrate instead on long-term efforts at reform, more concrete discussions about the relationship between women’s paid labour and family life started taking place.
If a fundamental rethinking of rationality takes place in poetic work, as Pape tells us (after Heidegger and Christensen), and if this work is essentially gendered, as Pape also suggests, by adopting the phrase “as woman” from Derrida, where, then, in the social world, through what kind of “real work”, occurs the remaking of things and conditions that ratio(nality)— rethought or not—is needed for? And is this remaking and the rationality that “works” (operates) in society also gendered? Yes! was the practically unanimous answer of feminists to the last question, from the late 1960s and until about the late 1980s.
Of course, the question is of central importance for women, yet it is a difficult one to solve. At an early women’s congress the social democratic women declared that motherhood was every woman’s right, be she rich or poor, married or unmarried. But how? Besides being a question of morals, it was also a question of economic possibilities, especially for the working-class woman. Was it up to the government to intervene? Many women in feminist circles, including Frida Stéenhoff, thought so. 9 However, such a solution was problematic for the social democratic women, as they associated the public sector and different forms of aid with power and their own subordination.