Page 65 - Šolsko polje, XXXI, 2020, 5-6: Teaching Feminism, ed. Valerija Vendramin
P. 65
r. šribar ■ study in the virtual class: doings of feminist pedagogy ...
and political problems underlying the crisis and the responses”. When
consulting with students on what to thematise for their seminar re-
search and paper, I have offered them a few thematic options and, as
described previously, we together make a decision to do individual re-
search on time and the time pressure characteristic of neoliberal capital-
ism. In training and experiencing equity, I did the same research topic,
although the methods were diverse. The results were generally the same.
What is at stake are our lives and not only the quality of the time lived.
We are not in a position of controlling our existence in time, the only
existence we have. Control is mediated by capital and governmentality.
Conclusion
While structuring the teaching and learning praxis, one could apply the
knowledge of a feminist epistemology origin and the experiences of femi-
nist civil movements. The issue is that there is not one feminist epistemol-
ogy and hence no dominant discourse. In spite of denying a fixed practice
of feminist pedagogy, derived from the one and only referential feminist
theoretical background, there is an undeniable resemblance in the diver-
sified construing of feminist pedagogies by practical principles and guide-
lines. The reason behind this paradox is that feminist pedagogy is inspired
by libertarian thought, i.e. deconstructing hegemony and power relations,
protecting human rights, integrity and equality accentuated, and ques-
tioning the androcentric matrix of thought, with dichotomies being char-
acteristic of its mode. Although most often not explicitly expressed, the
aim of feminist pedagogy is to doubt the socio-political and cultural real-
ities, as informed active citizens do. Knowledge as an objective of study is
evident, and introducing experience and body is also in line with feminist
epistemology and anthropology, philosophy and sociology. The common
denominator of feminist pedagogy actually transgresses the sub-discipli-
nary and disciplinary limits of feminist pedagogy and gender or feminist
studies. It is compounded of libertine, democratic ideas and gender aware-
ness, all with defined thought forms integrated into all feminist reflec-
tions. Besides the mentioned hegemonic discourse, dichotomies which
are reified, and power relations, the intersectional approach to discrimi-
nation and exclusion, and the constructions of knowledge and ignorance
must be considered, along with a three-level approach to socio- political
and socio-cultural realities (analyses on the systemic, structural, and indi-
vidual levels).
The triangular composition in class where learning and teaching is
performed by feminist pedagogy does not imply the question of where
the focus should be. What is important is the object transferring to and
63
and political problems underlying the crisis and the responses”. When
consulting with students on what to thematise for their seminar re-
search and paper, I have offered them a few thematic options and, as
described previously, we together make a decision to do individual re-
search on time and the time pressure characteristic of neoliberal capital-
ism. In training and experiencing equity, I did the same research topic,
although the methods were diverse. The results were generally the same.
What is at stake are our lives and not only the quality of the time lived.
We are not in a position of controlling our existence in time, the only
existence we have. Control is mediated by capital and governmentality.
Conclusion
While structuring the teaching and learning praxis, one could apply the
knowledge of a feminist epistemology origin and the experiences of femi-
nist civil movements. The issue is that there is not one feminist epistemol-
ogy and hence no dominant discourse. In spite of denying a fixed practice
of feminist pedagogy, derived from the one and only referential feminist
theoretical background, there is an undeniable resemblance in the diver-
sified construing of feminist pedagogies by practical principles and guide-
lines. The reason behind this paradox is that feminist pedagogy is inspired
by libertarian thought, i.e. deconstructing hegemony and power relations,
protecting human rights, integrity and equality accentuated, and ques-
tioning the androcentric matrix of thought, with dichotomies being char-
acteristic of its mode. Although most often not explicitly expressed, the
aim of feminist pedagogy is to doubt the socio-political and cultural real-
ities, as informed active citizens do. Knowledge as an objective of study is
evident, and introducing experience and body is also in line with feminist
epistemology and anthropology, philosophy and sociology. The common
denominator of feminist pedagogy actually transgresses the sub-discipli-
nary and disciplinary limits of feminist pedagogy and gender or feminist
studies. It is compounded of libertine, democratic ideas and gender aware-
ness, all with defined thought forms integrated into all feminist reflec-
tions. Besides the mentioned hegemonic discourse, dichotomies which
are reified, and power relations, the intersectional approach to discrimi-
nation and exclusion, and the constructions of knowledge and ignorance
must be considered, along with a three-level approach to socio- political
and socio-cultural realities (analyses on the systemic, structural, and indi-
vidual levels).
The triangular composition in class where learning and teaching is
performed by feminist pedagogy does not imply the question of where
the focus should be. What is important is the object transferring to and
63
