In other words, the notion of personal-political imaginations highlights that we make meanings about our world via a series of personal and political stories.Talking in terms of personal-political imaginations is useful because it highlights how the personal-political stories that we tell are representations.Feminist organising in the US during late 1960s and early 1970s was characterised by consciousness-raising sessions, where female participants would share experiences of oppression from men and male-dominated structures.Tags: Globalization And Its Impact On Education EssayFree Online Courses In Creative WritingPossible Thesis Statements For BeowulfWriting Outline Descriptive EssayCan You Start An Analytical Essay With A QuestionExecutive Summary Of Business PlanConflicting Perspectives Essay Questions
Serbia has a complicated relationship to the conflict of the 1990s.
Theoretically, the Serbian state did not go to war with another state, but the Serbian state is thought to be a key collaborator in the conflicts, reproducing violent nationalist, and war-like rhetoric, and Serbia suffered many of the social, cultural, political and economic effects of war, in addition to facing aerial bombardment at the hands of NATO.
I do not use imaginations to evoke a vivid make-believe world where we pretend to camp under a bed sheet draped over two chairs, or where we lie in the grass and look for animal shapes in the clouds (although these make-believe practices do matter as well).
Rather, I use the word ‘imagination’ to indicate that we are making meaning.
While television shows fill our private spaces (living rooms) and our private lives (leisure time), they should not be merely dismissed as irrelevant, “personal” issues.
As Shepherd powerfully demonstrates, television shows have much to tell us about how ideas about gender and violence come about, and the profoundly political consequences of these ideas.For Enloe, the personal is political because power relations determine aspects of our lives that we imagine to be private.Noticing power relations means that ‘the personal is political’ becomes a deceptively simple feminist insight – indeed, a ‘disturbing’ insight.The very notion that the personal is political has been extended far beyond the consciousness- raising sessions of US feminism in the early 1970s.Within the discipline of International Relations, the insight has been used by Cynthia Enloe, particularly in her 1989 book .In essence, the feminist insight that the personal is political (and vice versa) has had wide-reaching ramifications for how we go about understanding power within international politics. The notion that ‘the personal is political’ is a useful starting point for thinking about representation and subjectivity.However, there is an element of contingency missing – how can we account for hopes and dreams for future change and the way in which these activities are personal and political?I believe that these ideas about the future are central to thinking about social movements (which tend to push for social change or stability The notion allows us to make explicit ways of understanding representation within our daily lives as something that is deeply personal and political, and to expose antagonisms in our personal-political stories.That is, personal-political imaginations indicate that we are making meanings and making sense of our world via a series of representations.Very simply, given that the resolution aims to develop strategies for gender interventions in post-conflict zones, it matters a particular space is configured as “post-conflict”.To explore these different configurations of conflict and post-conflict, I make use of, and develop a popular feminist insight: the personal is political, which I rework as ‘personal-political imaginations’.