巴基斯坦旁遮普的街头戏剧:阿约卡、洛克·雷哈斯和女性问题的案例

TDR news Pub Date : 1997-01-23 DOI:10.2307/1146608
Fawzia Afzal‐Khan
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引用次数: 12

摘要

平行戏剧运动,或“街头戏剧”,因为它被松散地称为,在旁遮普省,巴基斯坦,出现在Zia-ul-Haque将军的戒严法政权的镇压时代(1979-1989)。这种形式的戏剧提出了几个关于巴基斯坦“伊斯兰”国家与社会之间关系本质的问题。与我的项目最相关的问题是国家与女性公民的强制性关系问题。与此相关的是社会中的男女关系问题,以及这些关系如何因阶级分层而变得复杂,这不可避免地影响了性别政治(和政策)的实际发挥方式。还有一个日益棘手的问题,即国家与种族的身份认同——这种冲突通过戏剧团体的语言政治反映出来;语言的选择揭示了这些群体在这个问题上相互冲突的、往往自相矛盾的意识形态立场。在选择关注这样一个(所谓的)后殖民项目的探究领域时,我试图重新定位伽亚特里·斯皮瓦克(Gayatri Spivak)在《想象地图》(1995)之后坚持让我们面对的问题“谁去殖民化?”这个问题迫使我们重新评估“后殖民的任务”,正如斯皮瓦克所看到的——我也同意——应该包括严格地摆脱“以欧洲为中心的移民与后殖民”的混为一谈(斯皮瓦克1995:203)。换句话说,让我们,作为后殖民批评家和学者,把我们的注意力转向沃尔特·米尼奥洛(Walter Mignolo)所敦促的“其他表达场所”(1993:120)。这种“转向别处”实际上是一种向内转向后殖民民族国家的转向,目的是批判性地审视一个非殖民化进程,这个进程同时构建了一个“新”国家的规范性宪法主体(Spivak 1995:2o3):在巴基斯坦的情况下,中产阶级,城市和男性,或者上层阶级,封建和男性。在过去十年左右的时间里,Ajoka(巴基斯坦主要的平行剧院集团)以及它在该地区的分支尤其引人注目
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Street Theatre in Pakistani Punjab: The Case of Ajoka, Lok Rehas, and the Woman Question
The Parallel Theatre Movement, or "Street Theatre" as it is loosely called, in the province of the Punjab, Pakistan, emerged during the repressive era of General Zia-ul-Haque's Martial Law regime (1979-1989).' This form of theatre raises several questions about the nature of the relationship between the Pakistani "Islamic" state and society. The most pertinent of these for my project is the question of the state's coercive relationship with its female citizenry. Related to this is the issue of male-female relationships in the society and how these relationships are complicated by class stratifications that inevitably affect the way gendered politics (and policies) actually get played out. There is also the increasingly vexed issue of national versus ethnic identity-a conflict which is reflected through the language politics of the theatre groups; linguistic choices reveal the groups' conflicting and often self-contradictory ideological stands on this question. In choosing to focus on such an area of inquiry for a (so-called) postcolonial project, I am seeking to re-site the question "Who decolonizes?" that Gayatri Spivak insists we confront in her afterward to Imaginary Maps (1995). This question forces us to reevaluate "the task of the post-colonial," which, as Spivak sees it-and I agree-ought to involve a rigorous moving away from conflating "Eurocentric migrancy with post-coloniality" (Spivak 1995:203). In other words, let us, as postcolonial critics and scholars, turn our attention to "other sites of enunciation," as Walter Mignolo has urged (1993:120). This "turning elsewhere" is really a turning inward toward the postcolonial nationstate in order to cast a critical gaze at a decolonizing process that has simultaneously constructed a normative constitutional subject of the "new" nation (Spivak 1995:2o3): in Pakistan's case, the middle class, urban and male, or the upper class, feudal and male. Within the last decade or so, Ajoka (the major Parallel Theatre group in Pakistan) as well as its regional spin-offs, notably
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