Page 72 - Šolsko polje, XXIX, 2018, št. 3-4: K paradigmam raziskovanja vzgoje in izobraževanja, ur. Valerija Vendramin
P. 72
šolsko polje, letnik xxix, številka 3–4
However, there might be another aspect to the problem, tied closely to the
feminist movement itself. We have to ask ourselves about the possibility
of the postfeminist climate being partly a consequence of the lack of un
derstanding and cooperation among feminists from the past and present
generations. The feminist foremothers are often forgotten and the impor
tant work of Second Wave feminism too hastily written off or regarded
as redundant. Is there perhaps not enough “transgenerational continui
ty” (van der Tuin, 2015) within feminism? Gill (2016: p. 618), for exam
ple, highlights how different versions of feminism that are prominently
featured in contemporary culture “make visible very specific ‘generations’
of feminists” and how the media promote the growth of generational dis
cord about feminism. The specific versions of feminism that are gaining
visibility in today’s society seem to be postfeminist in nature and thus in
complete discord with some of the core feminist values. Individuality is
replacing solidarity and cooperation, and one could even make a case that
the gaze of individuals has turned to the mirror and away from others. It
is therefore easy to share van der Tuin’s concern about the consequences
of torn and broken ties to the past. At this point, it would be useful to em
ploy the concept of transtemporal interaction.
Transtemporal interaction
Transtemporal interaction is recognition of the constant need to con
verse and consult with, to read and reflect upon the work of feminists
from both past and present and even yet to come. It encompasses the no
tions of cooperation, generativity,3 solidarity, conversations, interactions
and interconnectedness. It is a concept we employ when we are thinking
about feminist ethics and values. It can also help us with contextualising
the commonalities and differences among particular schools of thought.
Transtemporal interaction is a useful conceptual tool, allowing us to take
feminist history into account, but not to be limited by its temporality. By
employing transtemporal interaction, we refuse the evolutionary logic of
viewing feminism as a teleological development of phases over time, and
can review the relationship between feminism and postfeminism in ideo
logical terms. We can fuel our knowledge about different generations and
ask the important questions regarding the themes, ideas, perceptions and
beliefs of feminism, but also those of postfeminism. By conversing with
3 The term “generativity” was coined by Erik Erikson, who defined it as a “concern in estab
lishing and guiding the next generation” (1950, in Slater, 2003: p. 57). Here, it is understood
more broadly and not just as a one-way street. Generativity entails interactions with others
in ways that contribute not just to the next generation, but to every participating genera
tion.
70
However, there might be another aspect to the problem, tied closely to the
feminist movement itself. We have to ask ourselves about the possibility
of the postfeminist climate being partly a consequence of the lack of un
derstanding and cooperation among feminists from the past and present
generations. The feminist foremothers are often forgotten and the impor
tant work of Second Wave feminism too hastily written off or regarded
as redundant. Is there perhaps not enough “transgenerational continui
ty” (van der Tuin, 2015) within feminism? Gill (2016: p. 618), for exam
ple, highlights how different versions of feminism that are prominently
featured in contemporary culture “make visible very specific ‘generations’
of feminists” and how the media promote the growth of generational dis
cord about feminism. The specific versions of feminism that are gaining
visibility in today’s society seem to be postfeminist in nature and thus in
complete discord with some of the core feminist values. Individuality is
replacing solidarity and cooperation, and one could even make a case that
the gaze of individuals has turned to the mirror and away from others. It
is therefore easy to share van der Tuin’s concern about the consequences
of torn and broken ties to the past. At this point, it would be useful to em
ploy the concept of transtemporal interaction.
Transtemporal interaction
Transtemporal interaction is recognition of the constant need to con
verse and consult with, to read and reflect upon the work of feminists
from both past and present and even yet to come. It encompasses the no
tions of cooperation, generativity,3 solidarity, conversations, interactions
and interconnectedness. It is a concept we employ when we are thinking
about feminist ethics and values. It can also help us with contextualising
the commonalities and differences among particular schools of thought.
Transtemporal interaction is a useful conceptual tool, allowing us to take
feminist history into account, but not to be limited by its temporality. By
employing transtemporal interaction, we refuse the evolutionary logic of
viewing feminism as a teleological development of phases over time, and
can review the relationship between feminism and postfeminism in ideo
logical terms. We can fuel our knowledge about different generations and
ask the important questions regarding the themes, ideas, perceptions and
beliefs of feminism, but also those of postfeminism. By conversing with
3 The term “generativity” was coined by Erik Erikson, who defined it as a “concern in estab
lishing and guiding the next generation” (1950, in Slater, 2003: p. 57). Here, it is understood
more broadly and not just as a one-way street. Generativity entails interactions with others
in ways that contribute not just to the next generation, but to every participating genera
tion.
70
