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political notions. "What is highlighted here is that power is never uni-dimensional; it is exercised not only as a mode of domination, but also as an act of resistance or even as an expression of a creative mode of cultural and social production outside the immediate force of domination" (108). For Giroux, the expression of resistance has reach "outside" the personal, where for Collins, it does not. The educational system is a fertile place for this domination to take hold for Giroux, because, "Schools produce social formations around class, gender, and racial exploitation, but at the same time the contain contradictory pluralities that generate possibilities for both mediation and the contesting of dominant ideologies and practices" (115). Giroux provides me with the hope that there is room for movement even within domination. Resistance, though, is not only resistance for its own sake; it creates something in its friction. "In other words, resistance must have a revealing function, one that contains a critique of domination and provides theoretical opportunities for self-reflection and for struggle in the interest of selfemancipation and social emancipation" (109). As I discussed earlier, I view this thesis as such an act of resistance; it involves my struggle to negotiate within the paradoxes of feminism and construct a pedagogy that has meaning in my classroom experience as a feminist teacher. My goal is to apply some of these goals to a feminist pedagogy, such as a journal that answers questions such as "Can you find a place where you do not fit in? Describe what you think is the audience of the author--are you a part of that audience? Why or why not? Describe the audience of a movie that you went to recently. Were you a part of that audience? Have you had an experience lately where you did not laugh at a joke that someone

The art of irreverence: reading and resistance in the feminist classroom