Subject: Feminist Theology

Topic: Feminist Epistemology

Submitted By: Joel Kurien Mathew (BD IV)
Submitted To: Rev. Shalom Eapen

1.1 INTRODUCTION
1.2 WHAT IS FEMINIST EPISTEMOLOGY?
1.3 FEMINISM AND EPISTEMOLOGY
1.4 WOMEN’S EXPERIENCE AND FEMINIST EPISTEMOLOGY
1.4.1 Experience: A Critical Tool of the Social and Natural Sciences
1.4.2 Empiricism, Feminism and Experience
1.4.3 The Paradoxes of Feminist Empiricism
1.4.4 Is Feminist Epistemology Possible?
1.5 DEVELOPING TOOLS FOR FEMINIST READING
1.5.1 Feminist literary criticism
1.5.2 Gynocriticism
1.5.3 Feminist Intersectional Analysis
1.5.4 Decolonizing Feminist Reading
1.5.5 Feminist Content Analysis
1.6 FEMINIST INTERPRETATION OF HISTORY
1.6.1 Liberal Feminist Approach
1.6.2 Marxist Feminist Approach
1.6.3 Socialist Feminist Approach
1.6.4 Radical Feminist Approach
1.7 EVALUATION
1.8 CONCLUSION
1.1 INTRODUCTION

Epistemology can be referred to as a theory of knowledge or as the study of knowledge.

Epistemologists frequently concentrate on propositional knowledge rather than procedural or
epistemological knowledge. Of course, propositional knowledge encompasses knowledge of a
wide range of topics, such as science, geography, math, self-knowledge, and knowledge of any
subject of study. Determining the standards of knowledge is one of the objectives of
epistemology. This paper details the feminist epistemology by analysing the experience of
women and by developing tools for feminist reading and interpretation.

1.2 WHAT IS FEMINIST EPISTEMOLOGY?

The study of the relationships between gender and knowledge is done through a branch of
social epistemology known as feminist epistemology, which views gender as a social
relationship rather than as a personal trait. Feminists believe that gender is epistemologically
relevant because society is mostly based on the gender axis. 1 Feminist epistemology views
women's experiences as an oxymoron because it seeks to emphasize the particularity of women
rather than the universality of humans. Because epistemology is a theory of knowledge, this
makes sense since it refers to women's experiences as such.2 However, to Alcoff and Potter,
feminist epistemology has a name recognition without a referent.3 Feminist epistemology
marks an alliance with philosophy and is engaged in dialogue with more than one tradition in
the history of epistemology.4

1.3 FEMINISM AND EPISTEMOLOGY

In a movement that sprang from the margins, feminism initially made inroads into philosophy.
Since feminism focused a lot on practical issues, feminist philosophers chose applied ethics as
their first area of study. They saw their intellectual endeavors as a way to advance public
conversation on important practical issues.5 Gradually, feminist philosophers moved from
applied areas to central areas6 and finally to the core areas of epistemology and metaphysics.7

1
Heidi E. Grasswick, “Introduction: Feminist Epistemology and Philosophy of Science in the Twenty-First
Century”, Feminist Epistemology and Philosophy of Science (USA: Springer, 2011), xiv.
2
Barbara J.Thayer-Bacon, What Does (E)pistemology have to offer Feminist (Dec 2002), 3.
3
Linda Alcoff and Elizabeth Porter, “Introduction: When Feminisms Intersect Epistemology”, Feminist
Epistemologies (NY: Routledge, 1993), 1
4
Linda, “Introduction: When …, 1-2.
5
Linda, “Introduction: When …, 2.
6
Central areas are those areas where problems produced by androcentrism in aesthetics, ethics, philosophy of
science were all found.
7
Linda, “Introduction: When …, 2.
 Feminists found that they can only begin to contribute to epistemology by challenging
the philosophical premise.8 Feminist work in epistemology started as a critique of the dominant
narratives and then moved on to constructive and reconstructive work in the theory of
knowledge. The reconstruction promises to reconfigure the borders between epistemology,
political philosophy, ethics, and other areas of philosophy. This makes feminist epistemology
emerging research with multiple dimensions.9

For feminists, knowledge was presented from an androcentric10 perspective. Feminists

have therefore argued for the value of intuition and emotion in reason by looking to women's
experiences and describing women's ways of knowing.11

1.4 WOMEN’S EXPERIENCE AND FEMINIST EPISTEMOLOGY

Women have always been measured in masculine terms and were considered an abstract
deviation from essential humanity. This record needed to be corrected by revealing women’s
experiences wherever it is needed so that women could be represented equally with men.12

1.4.1 Experience: A Critical Tool of the Social and Natural Sciences – Analyzing the
theories and techniques of the social and natural sciences requires the concept of experience as
a key analytical tool. The idea of experience had developed into a point of view from which to
create an alternative theory, and for some feminists, an epistemology, in addition to being a
critical instrument for analysing the limitations of the social and natural sciences. The idea of
experience changes into a multipurpose idea at this stage, which is when it starts to cause
problems.13

Looking into sociology, it neglects the study of feelings and emotions, therefore, Arlie
Russell Hochschild14 argues that sociology needs to include a ‘feminist eye’. Anna Yeatman15
points out that sociology must include domains of women’s experiences as part of the public
domain and in this process de-gender the sexual division of labour which accounts for the

8
Barbara, What Does…, 3.
9
Linda, “Introduction: When …, 3.
10
Androcentric means to be focused or centered on men
11
Barbara, What Does…, 8-9.
12
Marina Lazreg, “Women’s Experience and Feminist Epistemology”, Knowing the Difference: Feminist
Perspectives in Epistemology, Edited by Kathleen Lennorn and Margret Whitford (London: Routledge, 1994),
46-47.
13
Marina, “Women’s Experience…, 47.
14
Arlie Russel Hochschild is an American professor of sociology who focused on human emotions that underlie
moral beliefs, practices and social life.
15
Anna Yeatman is an Australian author and an academic who has specialised in political and social thoughts.
identification of each domain with one gender.16 A ‘sociology for women’ is to be identified
with the studies of the ‘everyday world’ because women’s lives are also affected by what they
do and what they do not.17 This approach has attracted feminists interested in uncovering the
ground rules of gender attribution in the course of everyday social interaction. This aims at
uncovering the ground rules that individuals follow consciously or unconsciously in order to
carry out their interactions in an orderly manner.18

The criticism of the social sciences focuses on the methodological necessity of

objectivity, the dualistic nature of sociological concepts, the lack of concepts that tap women's
experience, the view of women as an unchanging essence independent of time and place, and
the narrowness of the concept of human being reflected in limited frameworks for
understanding human behavior.19

The feminist critique of the natural sciences accuses objectivity of being a type of
masculine bias that shows itself in the choice of research questions as well as the planning and
analysis of experiments.20

The basis for feminist criticism of the social and natural sciences is the idea of
experience, which is viewed as a combination of subjective qualities that are judged to be
lacking in the sciences under consideration and to which only women can contribute.
Experience can be used as a vantage point to critique both social and natural sciences, but it is
rarely defined in a systematic fashion. Every feminist defines it in her own unique way, yet it
is typically assumed to be a self-explanatory notion.21

1.4.2 Empiricism, Feminism and Experience – Experience is central to the empiricist

philosophy and theory of knowledge. The most significant characteristic of empiricist
philosophy is that it neglects a number of crucial issues:

(1) It does not address the conflict between the social and individual natures of knowledge
and experience, which is a "material cause" of cognitive activities. While knowledge
cannot always be analysed in terms of personal experience, it can be analysed in terms
of social experience, which is defined as "my experience includes the experience of

16
Marina, “Women’s Experience…, 47
17
Marina, “Women’s Experience…, 49.
18
Marina, “Women’s Experience…, 49.
19
Marina, “Women’s Experience…, 48.
20
Marina, “Women’s Experience…, 49.
21
Marina, “Women’s Experience…, 50.
 others." This indicates that, from the perspective of feminist theory, the concept of
experience as it is currently understood is inadequate because it treats men as a referent
rather than as a constitutive element. Instead of engaging in an ongoing process of
interaction with women that is equally constructive of their reality, men are typically
perceived as having created women's reality.22
(2) The conditions under which experience becomes "epistemologically meaningful in
science" are not examined by empiricist philosophy.23

1.4.3 The Paradoxes of Feminist Empiricism – A number of paradoxes implicit in feminist

scholarship become evident when the relationship between feminism as a theoretical practice
and empiricism is examined.

(1) Knowing the traits of women who live in a society where men predominate does not
imply that one is knowledgeable about women. The feminist viewpoint is in danger
because it fails to acknowledge that an epistemology founded on experience might not
provide access to knowledge of the social structures in which experience occurs or of
the social antecedents of the same experience. It fails to acknowledge that the "female
universe" as it is structured was not created by women or men alone and needs to be
explained through a theoretical endeavor that is truly integrated and devoid of any one
gender's or race's body. One needs to understand how men see their own reality, how
women see men, and how men see reality for women.24
(2) Women are restricted to the realm of expertise by the feminist/empiricist idea that
experience is the only reliable source of knowledge. It is implied that anything cannot
be known or worthy of knowledge if it has not been experienced. The existence of
something that is not experienced is either disregarded or seen as being beyond the pale.
As a result, the experiences of "other" women (from various cultures or races) are either
disregarded (and merged into one's own) or thought to be unintelligible to everyone
save those women.25

Even when some women make an effort to consider "other" women's

experiences without invalidating them, their recollections of those experiences are often
skewed. Indeed, researchers miss the fact that they are involved in a twofold problem

22
Marina, “Women’s Experience…, 51-52.
23
Marina, “Women’s Experience…, 52.
24
Marina, “Women’s Experience…, 52.
25
Marina, “Women’s Experience…, 52.
 of critical epistemological import when they are trying to describe the various ways in
which different women construct their worlds and manage their lives.26

(3) Theoretically, the inexperience of some feminisms may very well be the reason why
they find the discourse approach to social reality appealing. Consciousness is
eliminated by discourse as a crucial historical component of the connection between
the self and society. This feminist knower does not have the status of a subject with
consciousness, despite assertions to the contrary.27
(4) A woman's behavior may not always be influenced by her experiences as a woman. The
existence of a feminist practice (defined as a gender-conscious action) in periods and
societies where feminism would have been "objectively" believed impossible has been
progressively shown by feminist historians and anthropologists. But no attempt has
been made to theorize experience using their data.28
(5) The woman's perspective is seen as impartial in the sense that it is uninterested-driven.
It is also said to demystify a reality that was created by men. This may be the case, but
the new perspective only takes into account the "needs" or "interests" of one human
group. A perspective that goes beyond feminist and "masculinist" viewpoints, each of
which offers just a partial picture of reality, is still needed.29

1.4.4 Is Feminist Epistemology Possible? - Three fundamental issues must be addressed

in the quest for a sound epistemology. First, knowledge of women must be scientific without
necessarily being positivistic. Second, the ontological problem that arises when knowledge of
women is grounded in the female subject must be addressed. Third, feminist theorizing's radical
relativism must be challenged.30

1.5 DEVELOPING TOOLS FOR FEMINIST READING

It is essential to have a theoretical model built on a theoretical framework in order to analyze

any literary work. In defining women and issues pertaining to women, authors adopt varying
viewpoints. A researcher can create a model that matches the situation and can be used to
examine the relevant work. The worldview of men that oppresses women in relationships, the
job, the family, organizations, and society as a whole is exposed by authors. The female

26
Marina, “Women’s Experience…, 52.
27
Marina, “Women’s Experience…, 54.
28
Marina, “Women’s Experience…, 54.
29
Marina, “Women’s Experience…, 55.
30
Marina, “Women’s Experience…, 55-56.
protagonists and numerous other female characters in the works demonstrated different types
of female behavior.31

While some women accept reality, others rebel against the rules and traditions, creating a new
path for themselves. Males are concerned and, in a dilemma, because men have been treating
women like an item. As Mary Ellmann32, Elaine Showalter33, and Betty Friedan34 have noted,
as societies develop, a new woman seeks to define her own identity over time. As a result,
feminist critical theories have proven useful in analysing the female characters that the author
creates, as well as their existence and experiences in families and societies.35

Developing tools for feminist reading can help uncover and analyse the ways in which
patriarchal ideologies and systems of oppression are embedded in texts. These tools can also
be used to promote inclusive and equitable representation of diverse perspectives. There are
several different approaches to developing tools for feminist reading:

1.5.1 Feminist literary criticism is a tool developed for literary analysis that arises from
the viewpoint of feminism, feminist theory, or feminist politics. The basic methods of feminist
literary criticism include:

• Identifying with female characters: In this, the critics take issue with the authors'
tendency to write only about men. Women have historically been portrayed in literature
as objects from a male perspective, according to feminist literary critique.
• Reassessing literature and the environment in which it is read: Critics may wonder
whether society has tended to appreciate male authors and their literary creations more
highly because it has tended to respect males more highly than females. 36

Feminist literary criticism may bring in tools from other disciplines such as historical analysis,
psychology, linguistics, sociological analysis, and economic analysis. Feminist criticism may
also look at how factors such as race, sexuality, physical ability, and class are also involved.
Feminist literary criticism may use any of the following methods:

31
Muhannad Hadi, “Feminism: A Tool to Analyze Literature”, Transylvanian Review Vol XXVII No. 4, 2019,
10107.
32
Mary Ellman was an American writer and literary critic.
33
Elaine Showalter is an American literary critic, feminist, and writer on cultural and social issues.
34
Betty Friedan was an American feminist writer and activist.
35
Muhannad, “Feminism: A Tool…, 10108.
36
Linda Napikoski, “Feminist Literary Criticism”, ThoughtCO., (February, 2021),
https://www.thoughtco.com/feminist-literary-criticism-3528960#:~:text=Tools (accessed on 8/2/2023, 3:12 pm)
 • Analysing how women characters are portrayed in books, plays, biographies, and
history, particularly when an author is a man.
• Examining how a reader's gender affects how they read and understand a text, as well
as which characters they identify with and how they read the text, based on their gender.
• Analyzing how female subjects are treated by female biographers, female
autobiographies, and female subjects who are subsidiary to the main subject.
• Identifying connections between the literary work and concepts of power, sexuality,
and gender.
• Criticism of language that is patriarchal or marginalizes women, such as the "universal"
use of "he" and "him".
• Identifying and exploring the distinctions between the writing styles of men and
women, such as the way that women tend to use more reflective language and men tend
to use more direct language.
• Claiming women back Expanding or criticizing the canon—the standard list of
"essential" authors and works—can refer to little-known, ostracized, or underrated
writers.
• Reclaiming the "female voice" as a significant literary contribution, despite its
historical marginalization or neglect.
• Examining a variety of works in a certain genre to provide an overview of a feminist
perspective on that genre, such as science fiction or detective fiction.
• Examining several of a single author's pieces.
• Analyzing how the book represents the interactions between men and women and those
playing male and female roles, especially power relations.
• Finding ways that patriarchy is opposed in the text or could have been resisted.37

1.5.2 Gynocriticism38, often known as gynocritics, is the literary analysis of women

writers. It is an important method for examining and documenting female innovation. The goal
of gynocriticism is to comprehend women's writing as an essential component of female reality.

37
Linda Napikoski, “Feminist Literary Criticism”, ThoughtCO., (February, 2021),
https://www.thoughtco.com/feminist-literary-criticism-3528960#:~:text=Tools (accessed on 8/2/2023, 10:38
pm)
38
American literary critic Elaine Showalter coined the term "gynocritics" in her 1979 essay “Towards a
Feminist Poetics.”
Some critics now refer to the practice as "gynocriticism" and the practitioners as
"gynocritics."39

Gynocriticism sought to construct a literary tradition of women without including male authors,
in contrast to feminist literary criticism, which would study works by male authors from a
feminist perspective. Showalter believed that gynocriticism would usher in a new stage of
women's self-discovery while feminist criticism continued to operate inside masculine norms.40

1.5.3 Feminist Intersectional Analysis is a critical framework that examines the ways
in which multiple forms of oppression, intersect and overlap in shaping an individual’s
experience. In a feminist context, this approach to analysing oppression is crucial because it
acknowledges that women’s experiences are not homogenous but rather shaped by multiple
factors. For a feminist reading, an intersectional analysis can help to uncover the ways in which
different forms of oppression intersect and reinforce each other. Intersectionality helps to
understand how the experiences are unique and this can help to identify the ways in which
dominant norms and expectations often reinforce the oppression of marginalized groups.41

1.5.4 Decolonizing Feminist Reading is an approach to reading an interpreting texts

that is informed by feminist and decolonizing theory. This method of reading seeks to examine
the ways in which knowledge is constructed and represented in texts, particularly with regard
to power, dynamics, colonialism and oppression. The goal here is to uncover the ways in which
dominant narratives, persepectives and power structures are perpetuated and reinforced in the
text, and to challenge these narratives by considering alternative perspectives and voices. This
requires paying attention to the intersections of race, class, sexuality, and other forms of
oppression and considering how these factors shape the text and its interpretation.42

1.5.5 Feminist Content Analysis can help to identify the ways in which a text reinforces
patriarchal norms and values, or challenges and subverts them. It is a valuable tool as it
examines how texts and artifacts shape the understanding of gender and other social categories.
By analyzing, one can gain a deeper understanding of the ways in which patriarchy and other

39
Linda Napikoski, “Feminist Literary Criticism”, ThoughtCO., (February, 2021),
https://www.thoughtco.com/feminist-literary-criticism-3528960#:~:text=Tools (accessed on 9/2/2023, 8:30 pm)
40
Linda Napikoski, “Feminist Literary Criticism”, ThoughtCO., (February, 2021),
https://www.thoughtco.com/feminist-literary-criticism-3528960#:~:text=Tools (accessed on 9/2/2023, 8:30 am)
41
Anna Carastathis, “The Concept of Intersectionality in Feminist Theory”, Philosophy Compass 9/5 (2014),
307-309.
42
Jennifer Manning, “Decolonial Feminist Theory: Embracing the gendered colonial difference in management
and organisation studies”, Gender Work Organ (2021), 1209-1215.
forms of oppression are perpetuated, and of the ways in which feminist activism and resistance
can be waged through media and culture.

1.6 FEMINIST INTERPRETATION OF HISTORY

Feminist Interpretation of History is a perspective that seeks to correct the historical record by
acknowledging and including the experiences, contributions, and perspectives of women and
marginalized genders in history. There are several approaches to the feminist interpretation of
history, each with its own distinct methodologies. Some common approaches are:

1.6.1 Liberal Feminist Approach of interpreting history is centred around the idea that
gender equality and women’s rights should be at the forefront of historical analysis and
interpretation. This approach seeks to correct the historical record by giving voice to
women who have been traditionally marginalized and excluded from the dominant
narratives of history.43

This approach highlights the contributions of women in history and how they have
shaped society and influenced events, as well as the ways in which they have been
oppressed and limited by patriarchal structures and institutions. This approach also
seeks to understand and challenge the present-day structures and systems that
perpetuate gender inequality and discrimination. This may involve re-evaluating
traditional historical interpretations and challenging assumptions about gender roles
and expectations.44

1.6.2 Marxist Feminist Approach seeks to understand the ways in which capitalism
and the structures of class oppression interact with patriarchal systems to perpetuate
gender inequality. This approach recognizes that the experiences of women are shaped
by both gender and class and that these intersecting systems of oppression must be
analyzed together in order to fully understand the experiences of women in history. In
this approach, historians focus on the ways in which women have been exploited and
oppressed within the capitalist system, and how this exploitation has been facilitated by
patriarchal structures and norms. This may involve examining the history of women’s

43
Amy R. Baehr, "Liberal Feminism", The Stanford Encyclopedia of Philosophy (Spring 2021 Edition), Edward
N. Zalta (ed.), https://plato.stanford.edu/archives/spr2021/entries/feminism-liberal/ (accessed on 13/02/2023,
7:50 am).
44
Baehr, Amy R., "Liberal Feminism", The Stanford Encyclopedia of Philosophy (Spring 2021 Edition),
Edward N. Zalta (ed.), https://plato.stanford.edu/archives/spr2021/entries/feminism-liberal/ (accessed on
13/02/2023, 7:50 am).
 labor, work, education, and political power. This approach also seeks to understand the
role that women have played in challenging and transforming the systems of
oppression.45

1.6.3 Socialist Feminist Approach views women’s oppression as a product of both

capitalism and patriarchy. The historians focus on the ways in which women’s
experiences and opportunities have been shaped by economic and political systems, as
well as by patriarchal structures and norms.46

1.6.4 Radical Feminist Approach is focused on understanding the ways in which

patriarchal systems and norms perpetuate gender inequality, and on highlighting the
experiences and perspectives of women as agents of change within these systems. This
approach is characterized by a commitment to transforming patriarchal structures and
norms in order to achieve gender equality, and to promoting a society in which women’s
rights and experiences are fully recognized and valued.47

1.7 EVALUATION

• The necessity for a more inclusive approach that takes into account people's subjective
experiences and the inadequacies of the conventional scientific method are made clear by
the criticism of objectivity, which is fundamental.
• However, the concept of experience lacks a comprehensive definition, which restricts its
use as a tool for analysis and criticism.
• Additionally, the feminist critique can be perceived as being very contemptuous and critical
of traditional scientific methodologies, which would restrict its use in scientific research as
a whole.
• Feminist theory challenges the universality and objectivity of traditional empiricist
philosophy, highlighting the necessity for a more nuanced and critical approach to the study
of knowledge and experience.

45
Elisabeth Armstrong, “Marxist and Socialist Feminism”, Study of Women and Gender: Faculty Publications,
Smith College (2020), https://scholarworks.smith.edu/swg_facpubs/15 (accessed on 13/02/2023, 7:55 am).
46
Elisabeth Armstrong, “Marxist and Socialist Feminism”, Study of Women and Gender: Faculty Publications,
Smith College (2020), https://scholarworks.smith.edu/swg_facpubs/15 (accessed on 13/02/2023, 7:55 am).
47
Jone Johnson Lewis, “What is Radical Feminism?”, ThoughtCo, (Nov 2020)
https://www.thoughtco.com/what-is-radical-feminism-3528997 (accessed on 13/02/2023, 7:58 am).
• The concept of experience as it is now defined is inadequate from a feminist perspective
and that empiricist philosophy fails to address the complicated interaction between personal
and social experiences.
• The feminist/empiricist idea of experience is limited because it disregards the experiences
of other women and the many ways that different women construct their worlds and
experiences.
• Another problem that limits feminism's knowledge practices is the discourse approach to
social reality, which disregards awareness as a crucial historical component of the
relationship between the self and society.
• The woman's perspective, which is seen as uninspired and constrained to the "needs" or
"interests" of a single human group, is also called into doubt as to its impartiality.

1.8 CONCLUSION

A discipline of social epistemology called feminist epistemology examines how gender and
knowledge interact. Beginning with a critique of the prevailing narratives, feminist work in
epistemology later turned to constructive and reconstructive work in the theory of knowledge.
The epistemology of feminists was based on experience. Feminists created instruments for
reading and analyzing history in terms of epistemology. For them, the ongoing knowledge must
be rebuilt in a process in which they may participate.
BIBLIOGRAPHY

Alcoff, Linda. and Elizabeth Porter, “Introduction: When Feminisms Intersect Epistemology”,
Feminist Epistemologies NY: Routledge, 1993.

Carastathis, Anna. “The Concept of Intersectionality in Feminist Theory”, Philosophy

Compass 9/5 (2014).

Grasswick, Heidi E. “Introduction: Feminist Epistemology and Philosophy of Science in the

Twenty-First Century”, Feminist Epistemology and Philosophy of Science USA: Springer,
2011.

Hadi, Muhannad. “Feminism: A Tool to Analyze Literature”, Transylvanian Review Vol

XXVII No. 4, 2019.

Lazreg, Marina. “Women’s Experience and Feminist Epistemology”, Knowing the Difference:
Feminist Perspectives in Epistemology, Edited by Kathleen Lennorn and Margret Whitford
London: Routledge, 1994.

Manning, Jennifer. “Decolonial Feminist Theory: Embracing the gendered colonial difference
in management and organization studies”, Gender Work Organ (2021).

Thayer-Bacon, Barbara J. What Does (E)pistemology have to offer Feminist? (Dec 2002).

WEBLIOGRAPHY

Armstrong, Elisabeth. “Marxist and Socialist Feminism”, Study of Women and Gender:
Faculty Publications, Smith College (2020), https://scholarworks.smith.edu/swg_facpubs/15

Baehr, Amy R., "Liberal Feminism", The Stanford Encyclopedia of Philosophy (Spring 2021
Edition), Edward N. Zalta (ed.), https://plato.stanford.edu/archives/spr2021/entries/feminism-
liberal/

Lewis, Jone Johnson. “What is Radical Feminism?”, ThoughtCo, (Nov 2020)

https://www.thoughtco.com/what-is-radical-feminism-3528997

Napikoski, Linda. “Feminist Literary Criticism”, ThoughtCO., (February, 2021),

https://www.thoughtco.com/feminist-literary-criticism-3528960#:~:text=Tools