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All these are mentioned in the first paragraph of the article (Bratich & Heidi 233). The authors point out what distinguishes "fabriculture" from "craft work". They mention that the term "fabriculture" is extensive, in that, it incorporates the complete meaning of "craft-work" and also material labor. Fabriculture refers to the set of practices which are known as "domestic arts" (Bratich & Heidi 234). They affirm that gender politics, which is a traditional concept of activism, is highly affected by "fabriculture".
This is because it complicates the traditional concept. The authors attested that capitalism started as a result of craft transmutation. The transmutation took place in the handicraft and commercial craft circle. They point out on how gender politics took place with the renewal of craft, where male is perceived to be more equipped in working with machines and that both women and children relied on the income that man was getting. All factories were highly biased when it came to hiring since they favored men due to their perception that men were better than women in working with machines.
This action from factories gave man additional space for production. The authors considered this to be a show of unjust working conditions since women were skilled when it came to knitting and weaving. They give an example of England factories where the owners hired only male spinners (Bratich & Heidi 235). They also talked of contemporary handicraft and past crafting. They pointed out on what distinguishes the modern handicraft which employs technology, from antiquity crafting. There are two examples that are used in the article by the authors.
They used the examples to show the hyper-masculinity evident in New York City while the other one is in Boston (Bratich & Heidi 236). The author mentions that knitting in public results to a woman feeling uncomfortable. This is because when
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