THREE WAVES OF FEMINISM

1. First Wave (Late 19th to early 20th century): The first wave of feminism
focused primarily on women's suffrage and legal rights, advocating for women's
right to vote, own property, and access education. It emerged in the late 19th and
early 20th centuries, with key milestones including the Seneca Falls Convention
in 1848 and the passage of the 19th Amendment in 1920, granting women the
right to vote in the United States.
2. Second Wave (1960s to 1980s): The second wave of feminism emerged in the
1960s and focused on a wide range of issues, including reproductive rights,
workplace equality, and gender roles. It addressed systemic sexism and
discrimination in both the public and private spheres, advocating for legal
reforms and societal changes to achieve gender equality. Key moments of
the second wave include the publication of Betty Friedan's "The Feminine
Mystique" in 1963 and the Roe v. Wade Supreme Court decision in 1973
legalizing abortion in the United States.
3. Third Wave (1990s to present): The third wave of feminism emerged in the
1990s and continues to the present day, emphasizing diversity, intersectionality,
and the inclusion of marginalized voices within feminist discourse. It addresses a
wide range of issues, including sexual aviolence, LGBTQ+ rights, and
globalization, and embraces a variety of perspectives and strategies for
social change. The third wave is characterized by a greater emphasis on
individual agency, identity politics, and online activism, reflecting the changing
social and political landscape of the late 20th and early 21st centuries.

Nicholson Feminist Wave, useful or not?

A more useful way of thinking about these changes as well as other changes in activism
over time can be suggested by the metaphor of a kaleidoscope. At any given moment in
time, the view in a kaleidoscope is complex, showing distinct colors and patterns. With a
turn of the kaleidoscope, some of these colors and patterns become more pronounced,
others less so, and new patterns and colors have emerged. This kind of metaphor
suggests a better way to think about the changes that have marked the history of
gender activism in the United States than does one that likens such changes to an
ocean's ebbs and swells.
Linda Nicholson's analysis of feminism in waves examines the historical progression
of feminist thought and activism, categorizing them into distinct "waves" based
on their dominant themes, goals, and strategies. Her framework provides a useful
lens for understanding the evolution of feminist movements over time and the shifting
priorities within each wave.

Nicholson's approach helps to highlight the diversity and complexity of feminist thought,
acknowledging that different waves of feminism have addressed a wide range of issues
and concerns, from suffrage and legal rights to intersectionality and global solidarity. By
examining feminism in waves, Nicholson emphasizes the interconnectedness of past
and present feminist movements, recognizing the contributions of earlier waves while
also identifying areas for continued growth and development.

Feminist waves have seen contradictions and tensions within the movement,
such as:

1. Inclusion vs. Exclusion: Some waves have faced criticism for not being
inclusive enough, particularly towards women of color, LGBTQ+ individuals, and
other marginalized groups within feminism.
2. Ideological Differences: Feminist waves have encompassed a wide range of
ideologies, from liberal feminism to radical feminism, leading to disagreements
and contradictions in goals and strategies.
3. Perspectives on Sexuality: There have been contradictions regarding the
treatment of sexuality within feminism, with some waves advocating for sexual
liberation and others emphasizing the importance of challenging patriarchal
norms around sexuality.
4. Views on Work and Family: Feminist waves have differed in their approaches to
issues such as work-life balance, with some emphasizing the importance of
women's participation in the workforce and others focusing on the devaluation of
unpaid caregiving work.
5. Intersectionality: While intersectionality has become a key concept within
feminism, earlier waves often overlooked or marginalized the experiences of
women who face multiple forms of oppression, such as racism, classism,
ableism, etc.
Other articulations beyond the three waves of feminism:

1. Transfeminism: focuses on the intersection of transgender identity and

feminism. It advocates for the rights and inclusion of transgender and
gender-nonconforming individuals within feminist movements, recognizing that
gender identity is a vital aspect of feminism. Transfeminism aims to challenge
cisnormativity and binary gender norms within society and within feminist spaces,
striving for gender liberation for all individuals regardless of their gender identity
or expression.
2. Black Feminism: emerged as a response to the marginalization of Black women
within both mainstream feminist movements and Black liberation struggles. It
highlights the unique forms of oppression faced by Black women, including
racism, sexism, and classism, and emphasizes the interconnectedness of these
systems of oppression. Black feminism centers the experiences, voices, and
agency of Black women, challenging dominant narratives that overlook or
minimize their contributions and struggles.

BARROS ARTICLE

The article "Liberated Women II" appears to align with the second wave of feminism,
which emerged in the 1960s and continued into the 1980s. This wave of feminism
focused on a wide range of issues, including reproductive rights, workplace equality,
and challenging traditional gender roles and expectations. The article discusses the
redefinition of femininity within the context of political activism and resistance against
oppressive regimes, which were central themes of the second wave of feminism.
Additionally, the emphasis on women's empowerment, political engagement, and the
rejection of traditional gender norms are consistent with the goals and values of
second-wave feminism.

NEW FEMININITY

The article contrasts the outdated portrayal of Maria Clara as a passive and ornamental
figure with the emerging image of the new Filipina, who is depicted as assertive,
politically engaged, and militantly active. Unlike Maria Clara, who symbolized
submission and conformity to societal expectations, the new Filipina is characterized by
her readiness to participate in protest marches, engage in urban street fighting, and
stand in solidarity with marginalized groups such as striking workers. She rejects
traditional gender roles and expectations, instead embracing a role as a political activist
and agent of change.

The new Filipina is described as someone who actively seeks to educate herself about
social realities, challenges traditional norms of femininity, and prioritizes her
commitment to revolutionary struggle over societal expectations of womanhood. This
commitment often requires her to spend long hours away from home, engaging in
political activities and organizing efforts. Despite the potential conflicts with traditional
family structures and expectations, the article highlights the transformative impact of
women's participation in revolutionary struggle on Filipino society.

Ultimately, the article argues that the new definition of femininity, grounded in
revolutionary militancy and social responsibility, has not diminished the desirability of
women in the eyes of their male counterparts or society at large. Instead, it positions
women as active participants in the making of history, dismantling systems of
oppression, and building a more democratic and equitable society.

NEW Masculinity

In brief, what defines the new masculinity is revolutionary militance. Not the Caucasian
good looks, not the number of women conquered or bought, but the contribution he is
making to the national democratic revolution enables the Filipino male to reclaim the
manhood which his centuries of oppression took away. This is what has gained for him
the total respect of the Filipino woman, and a pride in him that is not founded on his
proximity to excellence by Western standards, but a pride built on his rediscovered
identity and dignity.

Gender relations in Eastern and Western cultures have been shaped by distinct
historical, cultural, and socio-political factors, leading to varying norms, values, and
practices. While both Eastern and Western societies exhibit diversity within themselves,
there are some general trends and differences in gender relations between the two.

Eastern Cultural and Historical Context:

 1. Traditional Gender Roles: Many Eastern cultures have historically upheld
traditional gender roles, where men are often seen as the primary breadwinners
and decision-makers, while women are expected to prioritize family and domestic
responsibilities.
2. Collectivist Societies: Eastern societies often emphasize collectivism and
interdependence, where the family unit plays a central role. Gender roles are
often defined within the context of family and community expectations, with an
emphasis on harmony and social cohesion.
3. Hierarchy and Authority: Traditional Eastern cultures often have hierarchical
structures where men hold greater authority and power than women. Patriarchal
values may be deeply ingrained, with male dominance upheld in both public and
private spheres.
4. Cultural Practices: Certain cultural practices and customs, such as arranged
marriages, dowry systems, and patrilineal inheritance, can reinforce gender
5. inequalities and perpetuate patriarchal norms.
6. Religious Influence: Religion often plays a significant role in shaping gender
relations in Eastern cultures. Interpretations of religious texts and traditions may
support traditional gender roles and hierarchies, although interpretations can vary
widely across different cultures and regions.

Western Cultural and Historical Context:

1. Shift towards Gender Equality: Western societies have experienced significant

shifts towards gender equality, particularly since the advent of the feminist
movement. Women's rights movements have led to legal reforms, increased
opportunities for women in education and the workforce, and greater recognition
of women's rights and autonomy.
2. Individualism: Western societies tend to emphasize individualism and personal
autonomy, where individuals are encouraged to pursue their own goals and
aspirations regardless of gender. This has led to greater freedom for individuals
to challenge traditional gender roles and expectations.
3. Legal and Political Reforms: Western countries have implemented legal and
political reforms to promote gender equality, including anti-discrimination laws,
affirmative action policies, and reproductive rights legislation. These efforts have
helped to dismantle institutionalized sexism and promote gender equity in various
spheres of life.
4. Changing Family Dynamics: Western societies have witnessed shifts in family
structures and dynamics, with greater acceptance of diverse family
arrangements, including single-parent families, same-sex partnerships, and
 cohabitation. This has contributed to changing perceptions of gender roles and
responsibilities within the family unit.
5. Secularism: Many Western societies are characterized by secularism, where
religion plays a less prominent role in shaping social norms and values. This has
allowed for greater flexibility in redefining gender roles and challenging traditional
religious interpretations that may reinforce gender inequalities.

Overall, while both Eastern and Western cultures exhibit diversity and complexity in their
gender relations, there are notable differences in historical trajectories, cultural values,
and socio-political contexts that shape gender norms and expectations in each region.

Feminist Criticism of the Canon as Misogynist

It often highlights its historical bias towards works by male authors, while marginalizing
or excluding the contributions of women. This critique argues that the traditional literary
and intellectual canon reflects and perpetuates misogynistic attitudes and power
dynamics by prioritizing male voices and perspectives.

Feminist scholars contend that the canon's focus on male-authored texts not only
neglects the literary achievements of women but also reinforces stereotypes and
inequalities by promoting narratives that uphold patriarchal norms and ideals.
Additionally, they argue that the canon often dismisses or trivializes works that
challenge traditional gender roles or address women's experiences and concerns.

Moreover, feminist critics argue that the canonization process itself has been shaped by
patriarchal structures, with predominantly male gatekeepers determining which works
are deemed worthy of recognition and preservation. This selective process has resulted
in the erasure of many female authors and their contributions to literature and
intellectual discourse.

In response to these critiques, feminist scholars have sought to expand and diversify
the literary canon by advocating for the inclusion of works by women and other
marginalized voices. They emphasize the importance of recognizing and valuing diverse
perspectives in order to challenge and subvert the patriarchal biases inherent in the
traditional canon.