Women, Gender, Religion: Troubling Categories and Transforming Knowledge
Women, Gender, Religion: Troubling Categories and Transforming Knowledge
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妇女、性别、宗教：令人不安的类别和转变知识
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发表时间：
2001
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通讯作者：
Elizabeth A. Castelli
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作者：
Elizabeth A. Castelli
“'澳门'是历史的，话语的建构，总是相对于其他类别本身的变化，”丹尼斯赖利观察。也许没有人会比研究宗教传统的女权主义者更清楚这种主张的说服力了--宗教传统本身往往深深地牵连到“妇女”作为一个范畴的历史和话语建构中。琼·斯科特认为，性别既是对感知到的性别差异的解释，也是谈论权力的主要手段。这个定义对那些思考宗教话语和实践的人来说意义深远。一旦神圣被类比为人类领域，性别就作为一个差异和权力的问题出现了。一旦这种类比被调动起来，这两个领域似乎就无休止地来回振荡，每一个都反映和重申对方的主张。与此同时，正如大卫·奇德斯特在他对殖民主义背景（如南部非洲）的研究中巧妙地证明的那样，“宗教”是一个非无辜的类别。持批判态度的女性主义读者无疑会认识到，殖民地的情况与其他政治舞台之间存在着明显的相似之处，在这些政治舞台上，人类社会生活的组织完全由定义和命名的权力所构成。
“‘Aomen’ is historically, discursively constructed, and always relative to other categories which themselves change,” Denise Riley observes. Perhaps no one should be more aware of the persuasiveness of this claim than the feminist student of religious traditions—traditions that are themselves often deeply implicated in the historical and dis¬cursive construction of “women” as a category. Gender, Joan Scott argues, is simultaneously the interpretation of perceived sexual difference and a primary means for talking about power. This definition resounds profoundly for those who think about religious discourses and practices. As soon as the divine is analogized to the human realm, gender emerges as a problem of both differ¬ence and power. Once that analogy has been mobilized, the two realms seem to oscillate endlessly back and forth, each reflecting and reinscribing the other’s claims. Meanwhile, “religion” is, as David Chidester ably demonstrates in his study of colonialist contexts such as southern Africa, a non-innocent category. Critical feminist readers will no doubt recognize stark parallels between the colonial situation and other political arenas in which the organization of human social life is thoroughly framed by the power to define and to name.