Andrea Heinz
I exited from commercial sexual exploitation eight years ago. Here, I share my
reflections on how my actions directly impacted other women. I describe how my
participation in the sex trade adversely affected the wives and girlfriends of
sex buyers. I posit that sex sellers negatively impact these vicarious victims
by subscribing to and endorsing “sex work” ideology. I assert that the
collective good of all women is diminished by viewing sexual services as a
market commodity. I stress that the collective good of all women is enhanced by
assuming responsibility and compassion for one another.Hyejung Park
The tal-corset movement, a beauty resistance campaign, swept South Korea’s
feminist scene in 2018 and became a phenomenon bringing about unprecedented
social changes in South Korea. This article explains sociocultural contexts to
South Korea’s tal-corset movement through group interviews and examination of
online materials. It documents the contemporary history of the development of
the movement from a feminist perspective. Findings show that movement
participants see beauty practice as social oppression imposed on women’s bodies
and appearances and the marker of women’s low social status. The new wave of an
online feminist movement that emerged in 2015 created women-only communities
that enabled South Korean women to share their personal experiences as women and
to reach the conclusion that in order to reject femininity and sexual
objectification of women, they needed to take off the corset collectively.
Awareness was manifested by encouraging other women to reject beauty practice
and display their own tal-corset practice online and offline. This article
argues that tal-corset movement is a feminist political movement that aims to
eradicate femininity as social oppression. Female solidarity and connectedness
played an essential role in forming the rationale and the tactics of the
movement.Journal Article1 March 2025 Kenneth Morris
Conservatives distort Frederick Douglass’s legacy to advance political and
ideological narratives that contradict his advocacy for racial justice and civil
rights. Among them, Black conservatives invoke Douglass to justify their
opposition to diversity, equity, and inclusion efforts while appealing to
reactionary audiences. By stripping his writings of historical context, they
reshape his message in ways that obscure his calls for systemic change. Some
exploit his name and image for financial gain. As Douglass’s
great-great-great-grandson, the author directly confronts these distortions with
historical evidence and personal insight. This work calls for an honest
engagement with Douglass’s full legacy and challenges those who manipulate his
words for political convenience.Journal Article1 March 2025 Shulamit Almog, Gal Amir
This essay focuses on sexual violence against women during the October 7
massacre and the following captivity of female hostages in the Gaza Strip. Its
premise is twofold. First, it puts forward the resoluteness with which sexual
violence against women must be condemned, as it transcends any politics. Sexual
violence against women is unacceptable under any circumstances and cannot be
used as a weapon in any kind of conflict. Next, various silencing walls that
obstruct both condemnation of such violence and full exposure of it will be
delineated. These are walls of Political Silence, Collective Shame Silence,
Victim’s Shame Silence, and Post-Traumatic Silence. While these categories may
overlap, this taxonomy helps illuminate the various factors that perpetuate
silence regarding wartime sexual violence against women. These walls of silence
not only obstruct truth-finding but also impede accountability and the
development of effective preventive measures against future sexual violence
against women. As concluded, there is an urgent need to dismantle themechanisms
that obscure wartime sexual violence and to invest efforts in strengthening new
strategies that will effectively protect women from sexual violence in wartime.Journal Article1 March 2025 Olivia Villeneuve
Journal Article1 March 2025 Mary Frederick
Journal Article1 March 2025 Atefeh Batyari
The construction of feminine identity in Iran is deeply intertwined with the
religious and political contexts surrounding the hijab. For Iranian women, the
hijab serves as a significant femininity identifier that influences their body
image and societal perception. The distinction between optional and mandatory
hijab is crucial, as it leads to different outcomes in how femininity is
expressed and perceived. When hijab is mandated, it creates a conflict between
the official state culture and the popular culture of the people, resulting in a
complex social dynamic. The ambivalence surrounding the hijab issue underscores
the disparities between the Islamic Republic regime's stance on hijab and the
diverse opinions of its citizens. The tension surrounding the hijab issue has
become one of the significant social challenges in Iran, raising concerns about
women's mental health. The ongoing dialogue surrounding the hijab in Iran serves
as a critical lens through which to understand the complexities of Iranian
women's identity in a rapidly changing world. By recognizing the diverse
perspectives on the hijab, society can strive towards a more inclusive
understanding of femininity that respects individual choices and promotes
women's rights. This recognition is essential for fostering a more equitable
society where women's identities are embraced rather than restricted by rigid
norms.