写作没有社会阶级的

IF 0.2 Q4 WOMENS STUDIES
Dia Da Costa
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引用次数: 0

摘要

本文结合历史和生活写作的方法来展示种姓是如何在历史和教育结构、规范知识和研究中隐形的。作为一名占统治地位的种姓(萨瓦那)孟加拉学者,作者跟随受种姓压迫的女权主义者,提出了一种方法论干预,挑战了在女权主义学术中再现种姓地位的几种方式。作者问为什么萨瓦纳写无种姓。在“无种姓写作”中,种姓反身性在分析、团结和教学中缺失,这是草原女权主义者与种姓的历史物质关系的一种表现。在叙述热带草原孟加拉人的地区种姓历史时,作者表明,她的无种姓写作实践是建立在权力的物质结构上的,历史上声称对文化、教育、土地、劳动力和政治代表的垄断。与此相关,萨瓦那无种姓写作的另一个原因是,高等教育中的社会科学学科训练教会了作者无种姓地思考、感受、阅读和写作。最后,作者追溯了这些学科结构在她的学术研究中的再现。最终,这种以种姓的历史和物质关系为基础的自我批判,寻求一种女权主义读者,他们对公共责任和学术界的婆罗门功绩进行了变性。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Writing Castelessly
Abstract This article combines historical and life-writing approaches to demonstrate how caste is made invisible in histories and structures of education, canonical knowledge, and research. As a dominant-caste (savarna) Bengali academic, the author follows caste-oppressed feminists to offer a methodological intervention that challenges several ways in which castelessness is reproduced in feminist scholarship. The author asks why savarna write castelessly. “Writing castelessly,” wherein caste reflexivity is absented from analysis, solidarity, and teaching, is one manifestation of savarna feminists’ historical-material relation to caste. Narrating regional caste histories of savarna Bengalis, the author shows that her practice of writing castelessly is founded on material structures of power—historically claimed monopolies over culture and education, land, labor, and political representation. Relatedly, another reason savarna write castelessly is that disciplinary training in social sciences in higher education taught the author to think, feel, read, and write castelessly. Finally, the author traces the reproduction of these disciplinary structures in her scholarship. Ultimately, this self-critique grounded in historical and material relations of caste seeks a feminist readership invested in public accountability and denaturalizing Brahminical merit in academia.
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CiteScore
0.50
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0.00%
发文量
24
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