By Irene Gedalof
This pioneering quantity opinions the paintings of 4 eminent western feminists - Rosi Bradiotti, Judith Butler, Donna Haraway and Luce Irigaray - and explores the connection among Indian and white western feminism. Pt. I. Indian issues. 1. ladies and group identities in Indian feminisms. 2. organisation, the self and the collective in Indian feminisms -- Pt. II. White Western feminisms and identification. three. Luce/loose connections: Luce Irigaray, sexual distinction, race and state. four. lady hassle: Judith Butler and the destabilisation of sex/gender. five. 'All that counts is the going': Rosi Braidotti's nomadic topic. 6. Donna Haraway's promising monsters -- Pt. III. opposed to purity. 7. strength, identification and impure areas. eight. Theorising girls in a postcolonial mode
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Extra info for Against Purity: Rethinking Identity with Indian and Western Feminisms (Gender, Racism, Ethnicity)
By only recognising an ungendered identity for Muslim women, and by foregrounding Muslim personal law as the sole basis of community identity, the state legitimated a narrow interpretation of Muslim community identity, deauthorising other trends of thought and interpretations from within the Muslim community in the process (1994b:68). WOMEN AND COMMUNITY IDENTITIES 33 Hasan’s concern with tracking the ways in which particular groups of women, and constructs of the feminine, come to ‘stand for’ the community, and especially for some sense of stable, unchanging truth about the nation or the race, is one that is shared in other recent work by Indian feminists.
When the debate turns to ways in which this chorus of maternal voices has been put into play in nationalist and communalist movements, there are again some differences of approach. Some feminists privilege the image of a self-sacrificing Mother India that constitutes a passive, nurturing ground for a nationalism that is largely defined by and for men. Jasodhara Bagchi, for example, looks at what she describes as the ideological mobilisation of motherhood in the service of nationalism in late-nineteenth-century Bengal.
Do these discourses and practices always constitute ‘Woman’ and ‘women’ as a passive, silenced and powerless ground upon which national or raced identities are constructed? Is this only a question of women being objectified across a more complicated set of networks, but with the same moves of exclusion, repression or objectification being enacted across those different categories? And conversely, is any foregrounding of women as active agents necessarily a form of resistance to this subordination?
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