作为“使命”话语的世俗化:批判女权主义和非殖民女权主义的视角

Andrea Meza Torres
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摘要

本文首先通过琼·沃拉赫·斯科特的《性与世俗主义》一书中的主要论点,对世俗化话语进行尖锐的批判。在这里,女权主义作者批评这一过程是一种不符合历史事实的权力话语;此外,斯科特认为两性平等从来不是世俗化进程的核心。作者指出,这种话语建立在一种二元思维的基础上,这种二元思维在今天产生了“(西方)性别平等和性自由”与“伊斯兰”的二元对立。这种基于形象优势/劣势的二分法,支持与边缘地区殖民化相关的地缘政治目标。因此,它可以与殖民“使命”的话语及其连续性联系起来。在本文的第二部分,我介绍了三位非殖民主义思想家:Arzu Merali, Houria Bouteldja和Sirin Adlbi Sibai,他们来自全球北方的穆斯林和/或阿拉伯社会,对西方(白人)女权主义及其相关的世俗化进程提出了批评。这篇文章的目的是展示西方学术界出现的女权主义、批判的声音——这是一个重要的转折——与西方学术界被系统地压制的女性声音之间的交汇点。此外,除了西方学术界对世俗化的批评之外,本文旨在展示来自全球边缘地区的替代建议,这些建议并不认为世俗化的话语是摆脱压迫的一种方式。批判女性主义与穆斯林女性思想家的声音之间的交汇点表明,必须彻底质疑和分析世俗化进程的历史性和意识形态力量,以提出超越帝国基督教和/或其世俗化神学版本的新对话选择。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
La secularización como un discurso de “misión”: una mirada desde el feminismo crítico y los feminismos descoloniales
| This article starts by exposing a sharp critique of the secularization discourse through the main arguments of Joan Wallach Scott’s book Sex and Secularism. Here, the feminist author criticizes this process as a power discourse which does not correspond to historical facts; moreover, Scott argues that the equality of the sexes was never at the heart of the process of secularization. The author shows that this discourse is based on a dichotomical thinking which, nowadays, has generated the dichotomy “(western) gender equality and sexual freedom” versus “islam”. This dichotomy, based on the image superiority/inferiority, supports geopolitical aims which are associated with the colonization of the peripheries. Therefore, it can be associated to the discourse of the colonial “mission” and its continuity. In the second part of this article, I present three decolonial thinkers: Arzu Merali, Houria Bouteldja and Sirin Adlbi Sibai who, from Muslim and/or Arab societies within the Global North, express a critique toward western (white) feminism and the secularization process associated with it. The aim of this article is to show points of convergence between a feminist, critical voice which emerged within the western academic field —and which gave an important turn— and women’s voices who have been systematically silenced in western academia. Moreover, beyond the critique of secularization from within the western academia, this article aims to show alternative proposals from the global peripheries which do not see the discourse of secularization as a way out of oppression. The points of convergence between critical feminism and the voices of Muslim women thinkers show that the historicity and ideological force of the secularization process must be thoroughly questioned and analyzed to propose new dialogue alternatives beyond the missions of imperial Christendom and / or its secularized theological version.
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