A scholarly journal from the Centre for Baltic and East European Studies (CBEES) Södertörn University, Stockholm.
Issue 2025, 4: Download.
Professor of Postcolonial Feminisms at the Department of Thematic Studies/Gender Studies division at at Linköping University, Sweden.
The author of eight scholarly books, over 250 articles and two postcolonial novels, Tlostanova focuses on non-Western gender theory, decolonial and postcolonial theory, and postsocialist studies.
The authors argue that the current situation of neoliberal capitalism, nationalism, anti-feminism, and racism poses similar (but not identical) threats in different parts of the world, which in turn structures parallel but locally performed resistance. Efforts to create feminist unity in the name of gender studies across different sets of borders also inevitably unveils the cracks and differences dividing feminist communities.
Since the emergence of #NiUnaMenos [Not One Less] in 2015, feminism has become widespread in Argentina. In this essay the authors aim to offer an exploratory account of the conditions that have made this unusual scenario possible. In particular, they consider how the heterogeneous groups that gathered under the scream “Ni Una Menos!” have become part of a feminist “us”.
The purpose of this article is to analyze the processes followed by feminisms in Argentina, the demands and articulations that emerged and opened the possibility of a historical momentum in which these are at the center of the political scene. The author explores the existence — or not — of the articulations of identities that would embody the construction of counter-hegemonies based on demands around the expansion of rights, which allows the linking of the struggle of feminist movements with others.
Ni Una Menos (literally meaning “Not one less”, standing for “not one woman less”) is the signifier that has become the name of a whole popular feminist movement.
Argentina has experienced a wave of emerging feminism in recent years. Feminist organizations seems to be appearing everywhere.
Latin America experienced the intensification of a dual political process in 2019. On the one hand, we saw the growth and advance of anti-gender politics supported by religious fundamentalism and police brutality; on the other, the growing prominence of women’s and feminist movements in the insurrectional struggles of our sub-continent.
Academics for Peace, the majority of whom are women, mostly working on women’s and gender issues, had been facing trial on charge of “propagandizing for a terrorist organization” for signing the Peace Petition since December 5, 2017.
This article explores recent developments in Turkey in the light of the newly emerging literature on anti-gender movements in Europe, with the ultimate aim of assessing the prospects of the emergence of a feminist politics strong enough to challenge the threat. Today, Turkey is one of the leading countries where an authoritarian regime combined with a blatantly anti-gender equality agenda has recently been on the ascendant. The Turkish case displays many characteristics shared by right-wing populisms and strongly illiberal regimes, yet it also represents a particular instance where we don’t see “anti-gender movements” as such.
The issue in this essay concerns patriarchal culture in Russia and whether this might have been a factor for why the #MeToo movement did not appear to resonate in Russia. The #IAmNotScaredToSpeak campaign, which began in 2016, was denigrated by many, predicting that it would die out rather quickly. The campaign, however, has remained a part of the discourse in Russia.
In recent years, “traditional values,” increasingly articulated in accordance with the Christian Orthodox canon, has moved to the center of Russian official discourse. The author argues that the ideology of “traditional values” corresponds mainly to the interests of the Russian state in union with the Orthodox Church and reflects Russian imperial and authoritarian traditions rather than popular customs and beliefs.