成为 "法拉扎特":从突尼斯旧衣分拣工厂重新审视女性化问题

Katharina Grüneisl
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摘要

在突尼斯的 40 多家工厂里,分拣女工将集装箱装载的进口西方旧服装分拣成价值相当的类别,然后打包再出口或在当地市场销售。在这些工厂的车间里,女性占主导地位,这表明分拣工作女性化,通常意味着劳动力贬值的过程。然而,本文展示了女性化是如何产生特定劳动过程的结果和意义的。通过对突尼斯一家分拣厂的人种学研究,本文首先论证了女性化不能脱离旧衣分拣这一特殊的生产过程来理解,在这一过程中,旧货的异质性要求女性分拣员参与高度偶然性的价值创造实践。要将有价值的与无价值的区分开来,并组合出新的产品类别,就必须具备情景知识。其次,文章认为,工厂中的这些技能等级导致了与方言职业 "farazat"(分拣员)相关的性别身份构建过程。该身份源于分拣活动,仅以女性形式使用,被集体宣称为传递一种职业自豪感和权威感。尽管没有得到正式承认,但这一职业名称却被用来调动 "尊重 "的语言,将法拉扎特定位为 "工人 "和 "女性"。在这里,分拣工作的女性化不仅没有贬低女性的价值,反而为女性提供了机会,使她们能够宣称自己在生产过程中的不可或缺性,并挑战工厂工作的正式界限。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Becoming ‘farazat’: Re-examining feminisation from a Tunis used clothes sorting factory
In over 40 factories in Tunisia, female sorting workers transform container loads of imported Western used clothing into comparable value categories that are packaged for re-export or sale on the local market. The dominance of women on these factory shopfloors indicates the feminisation of sorting work, typically implying a process of devaluation of labour power. However, this article shows how feminisation has situated outcomes and meanings that are specific to a given labour process. Through an ethnographic account of a Tunis sorting factory, it argues firstly that feminisation cannot be understood separately from the particular production process of used clothes sorting, in which the heterogeneity of used commodities requires female sorters to engage in highly contingent practices of value creation. Situated knowledge is necessary to separate the valuable from the valueless, and to assemble new product categories. Second, the article holds that these hierarches of skill in the factory result in processes of gendered identity construction associated with the vernacular profession ‘farazat’ (pl. sorters). Derived from the activity of sorting, and used exclusively in its feminine form, the identity is collectively asserted to convey a sense of professional pride and authority. Despite the lack of formal recognition, this professional designation is then used to mobilise a language of ‘respect’ that positions the farazat as both ‘workers’ and ‘women’. Far from devaluation, the feminisation of sorting here opens possibilities for women to assert their indispensability to the production process and to challenge the formal bounds of factory work.
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