By K. A. Applegate
Tobias, the opposite Animorphs, and Ax have already got a couple of difficulties: saving the realm, conserving their identities mystery, completing their homework. Now they've got yet another factor so as to add to the checklist. The Yeerks have came across the way to reason anyone to demorph. And with this new machine Visser 3 plans on shooting "the Andalite bandits."
Now what? The Animorphs and Ax notice they must eliminate the machine -- or be captured by means of the Yeerks. And the chance of having stuck is particularly excessive. That's whilst Tobias comes up with the single attainable plan. somebody has to procure Ax. . . .
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Extra resources for The Illusion (Animorphs, Book 33)
174). Feminist theory that has been influenced by or made its accommodation to postmodernist thought has to reconcile this emphasis on myriad discourses with an earlier emphasis on the unifying idea of male oppression. When the enemy is identified in clear terms, the theory initiates a politics that is actionable. We can press for legislation if we accept Andrea Dworkin's (1981) argument that pornography is a form of male censorship that silences women through fear and control, or if we agree with MacKinnon (1985) that the very qualities that we take to be part of womanhood are a consequence of men being empowered to act in the interests of women.
Moreover, postmodernism is sympathetic toward interventionist strategies, alternative discourses, and dispersed power sites. With Linda Nicholson, she argues that theory and criticism "float free of any universalist theoretical ground . . [becoming] more pragmatic, ad hoc, contextual, Contemporary Feminist Theory 41 and local" (Fräser & Nicholson, 1990, p. 21). Fraser (1989) holds that the "feminist interrogation of autonomy is the theoretical edge of a movement that is literally renaming the social identities and historical self-interpretations of large numbers of women and of some men" (p.
The culture's readings of bodies give women experiences and thought patterns that are different and strong enough to allow them to constitute a distinct community; thus they bring to the public realm certain views that stem from their experiences as daughters and mothers, not sons and fathers. The role of nurturers, which they have internalized, what Sara Ruddick (1990) calls "maternal thinking," allows them to perform their public and private duties and obligations in a life-affirming way. Women think contextually and concretely, in more personal and immediate terms, and with an emphasis on responsibilities, whereas men think in abstract terms, emphasizing objective, rational rights, obligations, and principles.