In a series of posts on the feminist blog Feministing, sociologist Katherine Jones points out the similarities between postmodernism and the subculture that she calls postmodernist feminism.
In postmodern feminism, it is seen as a subgenre of philosophy, sociology and linguistics that traces the history of philosophy from its earliest roots in the eighteenth century, when French philosopher Étienne Gilson wrote about the philosophy of the philosopher-king Henri Bergson.
Its main focus is on how human beings are socialised into thinking in their own image, and how they construct the world in which they live.
Feminists often focus on the history and legacy of gender theory, the feminist movement that emerged in the 1960s.
It is not clear if the sub-culture has any formal structure, but Ms Jones notes the similarities with the postmodernists: “There are many of the same tropes, such as ‘postmodernism’ being the movement of postmodern philosophy, and it is the post-modernist movement that is at the heart of post-colonial feminist theory”.
Ms Jones points to the work of the French post-structuralist philosopher and philosopher-journalist Jean-Paul Sartre as a significant influence on postmodern theory.
“Sartre’s work was a reaction to the poststructuralism that emerged within French academia in the late 1960s,” she writes.
Postmodernist feminists are seen as challenging the ways in which gender theory was taught in universities, with the aim of exposing the dominant ways of thinking in the academy and exposing the ways that gender is constructed.
“This is an important step in questioning the traditional way of thinking about gender and sexuality in academia, as well as in the wider society,” Ms Jones says.
As well as feminist academics, Ms Jones has also seen feminist artists and writers like the writer Ayaan Hirsi Ali, who has been the target of attacks by the Australian government and others for her political views.
Ms Jones says Ms Hirsi is part of the postcolonial sub-genre, and is often called a postmodern “feminist”.
“This subgenre has a lot in common with postmodern thought.
For example, the postcritical approach to analysis, as articulated by the philosopher Max Horkheimer, is a very postmodern way of looking at the world, and a very problematic way of seeing the world.”
There is a tendency in postmodern thinkers to argue that this is an anti-racist critique of racism, that it is a critique of capitalism, that all forms of oppression are reducible to racism,” she says.”
However, there are other, very important points to make.
For example, postmodern theorists are not anti-black.
They see racism as an issue of class exploitation, and so they are not really concerned about race in a historical way, but rather with the way the system operates.”
There’s no one ‘feminist’ or ‘post-feminist’, it’s more of a spectrum. “
It’s very tricky.
There’s no one ‘feminist’ or ‘post-feminist’, it’s more of a spectrum.
We can’t say that there’s a ‘postfeminist feminist’ or a ‘non-feministic feminist’.”
Postcolonial feminism is a broad term, it includes all postcolonial thinkers, and that includes some feminists,” she adds.
Fellow postmodern feminist Rebecca Watson also sees a lot of overlap between postcolonial theory and feminism.
Ms Watson says postcolonialism has a wide range of practitioners, and the overlap between the two can be seen in post-feminism.
She says that while postmodern feminists have been influenced by some of the ideas of poststructurally minded philosophers, their approach to gender and women has a more post-Marxist bent.”
Postmodern feminism has a long history of grappling with the history, the relationship between the gender binary and the gender relation.
And there are many other things that postmodern scholars have been trying to do,” Ms Watson said.
What is postmodern?
What does postmodern mean?
Postcolonialism is a term that was coined by postmodern philosopher Richard Sennett in his book The Language of Difference.
It is a theory that describes how the world is constructed through the process of cultural transmission.
The idea is that the world was created by a series to which humans have assimilated over time, but this process is a continuous process.
The term was first used by Richard S Bennett in his 1968 book The New Language of the World.
It was later used by philosopher Judith Butler to describe a variety of postfeminist thinkers, including feminist theorist Judith Butler, and philosopher Jane Goodall.
In a study of postcultural thinking, Professor David Buss from the University of New South Wales says the term was originally coined by