审问连字符美杜莎:珍珠Cleage的链条和Rhodessa Jones的大屁股女孩,顽固的女人

Naeema Abdelgawad
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摘要

它们就在这里,一次又一次地回来,因为无意识是坚不可摧的。他们绕着圈子转来转去,被关在狭小的房间里接受致命的洗脑。你可以把他们关起来,让他们慢下来,摆脱种族隔离制度的束缚,但这只是一段时间。所以当他们开始说话的时候,在他们被告知他们的名字的同时,他们可以抓住他们的领土是黑色的。h,《美杜莎的笑》,1975年,第877页。偏狂的阳具文化将女性特质与男性世界所否定的任何属性联系在一起。男性被认为是家庭内部权力和约束的中心,也是家庭在外部世界的代表。相反,女性通常与被动、受虐和自恋联系在一起。这种以生殖器为中心的观念源于一种厌恶女性的父权意识形态,这种意识形态产生了女性差异性的主旋律。对于男性来说,性别界限的感知是必要的,他们通过将女性禁锢在两个固定的隐喻中来促进他们的二元论逻辑:天使或疯子。Pearl Cleage1和Rhodessa Jones2分别在她们的戏剧《Chain》(1991)和《Big Butt Girls, deadheaded Women》(1990)中,对限制非裔美国女性表达的外部和内部强加的界限进行了挑战。她们的问题是一个共同的问题,它给了姐妹情谊一个集体的重新定义;她们不仅寻求帮助黑人女性,而且也寻求帮助任何女性超越贬抑性的、破坏性的、以人为中心的、扼杀女性精神和选择能力的男权意识形态。与路易·阿尔都塞对意识形态在社会中发挥作用的方式的探索相一致,本文试图通过天使/疯子的二元性来探索女性的隐喻表现,并在阿尔都塞的询问概念的背景下检查由父权意识形态国家机器创造的女性的偏见弗洛伊德性心理解释。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Interpellating Hyphenated Medusas: Pearl Cleage's Chain and Rhodessa Jones' Big Butt Girls, Hard Headed Women
Here they are, returning, arriving over and again, because the unconscious is impregnable. They have wandered around in circles, confined to the narrow room in which they've been given a deadly brainwashing. You can incarcerate them, slow them down, get away with the old Apartheid routine, but for a time only. As so as they begin to speak, at the same time as they're taught their name, they can be caught that their territory is black. Hélène Cixous, "The Laugh of the Medusa" 1975, p. 877 Monomaniac phallic acculturation aligns femininity with whatever attributes repudiated by the masculine world. A male is deemed to be the locus of power and restraint within the family, as well as, its representative in the outer world. In contradiction, a female is commonly associated with passivity, masochism and narcissism. This phallogocentric notion is originated in a misogynic patriarchal ideology that gives rise to the leitmotif of female otherness. The perception of gender boundaries is necessary for males who promote their logic of dualism through incarcerating females into only two fixed metaphors: Angel or Mad. Pearl Cleage1 and Rhodessa Jones2 in their plays Chain (1991) and Big Butt Girls, Hard-Headed Women (1990), respectively, press against the externally and internally imposed boundaries confining the African American feminine expression. Theirs is a concurrent issue which gives a collective redefinition of sisterhood; they do not only seek helping black females, but also any female to transcend the downgrading destructive oculocentric, patriarchal ideologies deadening females’ spirit and capability of choice. Coinciding with Louis Althusser’s quest of the way ideology functions in society, the article attempts to explore the metaphorised representation of females through an Angel/Mad binary as well as to examine the prejudiced Freudian psychosexual interpretation of females created by patriarchal Ideological State Apparatus in the context of the Althusserian concept of interpellation.
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