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Feminist scholars have long been concerned with privileged women's activism and engagement with feminist politics and how acts of resistance from privileged subjects might best be understood. In the current moment, we are seeing a reinvigoration of interest in feminist activism particularly from young women, but not necessarily focusing on young women who are positioned as privileged. Simultaneously, there is attention in the sociology of elite schooling to the question of social justice politics in privileged spaces. In this article, we contribute to both of these scholarly conversations by reporting on the feminist activism of three young women attending an elite school in Australia. We argue that these young women's activism/feminist politics need to be understood as a complex entanglement of resistance and reproduction with regard to gender, race and class, and that drawing on recent theorisations influenced by post-humanism in feminist educational research produces fresh insights into researching gender/race/class reproduction by young women in elite educational settings. [ABSTRACT FROM AUTHOR]

This article builds on Delamont’s strategies for fighting familiarity, particularly her argument that ethnographers need to revisit educational ethnographies of the past. (Delamont, Atkinson and Pugsley 2010) The article argues that wider historical accounts, from both inside and outside of education, can also cultivate the sociological imagination in this way. Inspired by feminist historical inquiry the author will demonstrate how she has used history (historical research and feminist autobiography) to make the ‘familiarity’ of contemporary girlhood ‘strange’. The article will draw on examples from the author’s own experience of interpreting and representing the lives and experiences of girls in elite educational settings, to show how this subject, which was once considered strange, can become all too familiar and thus prey to historical amnesia. An argument is made here for the need for strategies which help us fight familiarity in our interpretations and theorisations of the lives of those we study. The article suggests that historical accounts represent one way in which we can bring an openness and playfulness to this process, in order to question the self-evidence of what we see. [ABSTRACT FROM AUTHOR]