The Fortunes of Feminism

The Fortunes of Feminism
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Charts the history of women's liberation and calls for a revitalized feminism. Nancy Fraser’s major new book traces the feminist movement’s evolution since the 1970s and anticipates a new—radical and egalitarian—phase of feminist thought and action. During the ferment of the New Left, “Second Wave” feminism emerged as a struggle for women’s liberation and took its place alongside other radical movements that were questioning core features of capitalist society. But feminism’s subsequent immersion in identity politics coincided with a decline in its utopian energies and the rise of neoliberalism. Now, foreseeing a revival in the movement, Fraser argues for a reinvigorated feminist radicalism able to address the global economic crisis. Feminism can be a force working in concert with other egalitarian movements in the struggle to bring the economy under democratic control, while building on the visionary potential of the earlier waves of women’s liberation. This powerful new account is set to become a landmark of feminist thought.

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Nancy Fraser. The Fortunes of Feminism

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FORTUNES OF FEMINISM:

From State-Managed Capitalism to

.....

6) The colonization of the lifeworld sparks new forms of social conflict specific to welfare-state capitalism. “New social movements” emerge in a “new conflict zone” at the “seam of system and lifeworld.” They respond to system-induced identity threats by contesting the roles that transmit these. They contest the instrumentalization of professional labor and the performatization of education transmitted via the worker role; the monetarization of relations and lifestyles transmitted by the inflated consumer role; the bureaucratization of services and life-problems transmitted via the client role; and the rules and routines of interest politics transmitted via the impoverished citizen role. Thus, the conflicts at the cutting edge of developments in welfare capitalism differ both from class struggles and from bourgeois liberation struggles. They respond to crisis tendencies in symbolic as opposed to material reproduction, and they contest reification and “the grammar of forms of life” as opposed to distributive injustice or status inequality.36

What are the critical insights and blind spots of this account of the dynamics of welfare-state capitalism? To what extent does it serve the self-clarification of the struggles and wishes of contemporary women? I shall take up the six theses one by one.

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