By Irene Gedalof
This pioneering quantity evaluations 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. girls and group identities in Indian feminisms. 2. service provider, the self and the collective in Indian feminisms -- Pt. II. White Western feminisms and id. three. Luce/loose connections: Luce Irigaray, sexual distinction, race and state. four. girl difficulty: 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, id and impure areas. eight. Theorising ladies in a postcolonial mode
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Additional info for Against Purity: Rethinking Identity with Indian and Western Feminisms (Gender, Racism, Ethnicity)
Both aspects suggest variations on the militant mother-goddess figure we examined WOMEN AND COMMUNITY IDENTITIES 43 earlier, whose power and privileged access to origins, both in terms of spirituality/tradition and birth, is at once acknowledged and contained within the framework of a community or national agenda. In the postcolonial context, Rajeswari Sunder Rajan points to popular cultural representations of the ‘new Indian woman’, a construct that aims both to reconcile, in her person, the conflicts between tradition and modernity in Indian society, and to deny the actual conflicts that women experience in their lives (Sunder Rajan 1993:129).
What do they propose as feminist alternative models of the individual self, of the subject-agent and of collective identities? It is to these questions that I turn in Chapter 2. Chapter 2 Agency, the self and the collective in Indian feminisms As I argued in Chapter 1, one of the issues to concern Indian feminists in recent years has been the ‘curious visibility of women’ in colonial and postcolonial discourses and practices centring on national and other community identities. This has raised a number of conceptual challenges for Indian feminists when they turn to the question of women’s agency and resistance.
Much of the work I have examined from India suggests an approach to identity that keeps women central to the analysis whilst also recognising that what is under analysis cannot be completely accommodated within a frame of gender or sexual difference. Discursive constructs and appropriations of ‘Woman’, the feminine and the female, as well as the material practices and activities of women, emerge and are put into play within a complex network of ‘games of truth’ that, while being necessarily and deeply gendered, are also, and at the same time, intimately concerned with national, racialised and community identities and relations of power.
Against Purity: Rethinking Identity with Indian and Western Feminisms (Gender, Racism, Ethnicity) by Irene Gedalof