达利特·巴胡詹女权主义:一个新兴的话语

K. I. Shepherd
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引用次数: 1

摘要

《达利特女权主义理论:读者》是印度女权主义作家的散文集。20世纪80年代初,女权主义作为一个思想流派在印度兴起,此后,女权主义者创作了几部学术著作。在这场运动开始时,有两个不同的学者群体,都接受过英语教育。这两个群体的共同因素是,学者都来自dwija1种姓(婆罗门、巴尼亚、卡亚斯塔、卡特里和极少数的克沙特里亚)。不同之处在于他们的政治立场——一组是自由民主党人,另一组是马克思主义女权主义者。1990年曼达尔运动之后,第三个意识形态流派开始出现。他们将种姓制度作为理解印度男女关系的理论框架,而他们的前任只是从阶级和民主制度的框架中进行理论推导。本书的编辑们选择复制马克思主义和自由民主党的几篇非达利特巴胡詹女作家的文章,并在这样做的过程中表明了她们的达利特女权主义立场。Sunaina Arya是一位年轻的达利特女性博士候选人,也是哲学领域的研究学者。这个
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Dalit-Bahujan Feminism: A Newly Emerging Discourse
Dalit Feminist Theory: A Reader is a collection of essays written by feminist writers in India. Feminism as a school of thought emerged in India in the early 1980s and since then, several scholarly works have been produced by feminists. Towards the beginning of the movement, there were two distinct groups of scholars, both educated in the English medium. The common factor in both groups was that the scholars all came from the dwija1 castes (Brahmin, Bania, Kayastha, Khatri and very few Kshatriya). The difference lay in the political positions which informed their standpoints—one group were Liberal Democrats, the others were Marxist feminists. After the 1990 Mandal movement, a third ideological school started to emerge. They foregrounded caste as a theoretical framework in understanding man-woman relations in India, as opposed to their predecessors who only theorized from the framework of class and democratic institutions. The editors of this book have chosen to reproduce several essays written by both Marxist and Liberal Democratic, non Dalit-bahujan women writers and in doing so have made clear their Dalit feminist position. Sunaina Arya is a young Dalit woman Ph.D candidate and research scholar in the field of Philosophy. The
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