Research Note: Black Feminist Theory for Participatory Theatre with Migrant Mothers
Research Note: Black Feminist Theory for Participatory Theatre with Migrant Mothers
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研究笔记：流动母亲参与戏剧的黑人女权主义理论
DOI：
10.1057/fr.2014.20
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发表时间：
2014
期刊：
影响因子：
1.8
通讯作者：
Erel U
中科院分区：
文献类型：
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作者：
Erel U
黑人女权主义学术界长期以来一直将家庭视为一个模棱两可的空间：它既是由性别、年龄和其他权力关系构成的，也是更广泛社会中反对种族主义经历的支持来源（Carby，1982）。尤其是母亲，肩负着照顾孩子的重任。这通常包括传播文化资源，使儿童能够发展积极的文化身份，作为帮助他们应对种族主义的重要资源（Hill Collins，1990；Reynolds，2005）。这种关怀和文化工作不仅限于亲生的母子关系；女性可能会参与其他母亲的工作，或者将她们的照顾和文化工作带入社区活动中（Reynolds，2003；Erel 和 Tomlinson，2005）（图 1-3）。我们通过最近由艺术与人文研究委员会 (AHRC) 资助的项目“移民母亲关爱未来”1，回归黑人女权主义理论，挑战将移民母亲视为国家局外人、使用服务的这种说法。而没有为他们做出贡献。黑人女权主义理论使我们能够阐明权力结构在这些移民母亲的日常生活中再现社会分裂的多重、复杂和交叉的方式（Crenshaw，1991；Mirza，1997；Phoenix和Pattynama，2006；Mirza和Joseph，2010）。使用交叉性作为分析工具意味着我们能够将研究中移民母亲的不同养育经历和社会历史与集体知识主张联系起来，这些集体知识基于从性别和种族征服的特定角度解释社会世界（Erel，2011，2013；Reynolds，2013；Reynolds和Zontini，即将出版）。它还使我们能够理解身份、权力和意识形态的交叉方式，以维持不平等和歧视的具体和多样化的模式和过程，构建
Black feminist scholarship has long identified the family as an ambiguous space: at once constituted through gendered, age-specific and other power relations, and also a source of support against racist experiences in wider society (Carby, 1982). Mothers, in particular, are charged with caring for children. This often includes transmitting cultural resources that enable children to develop positive cultural identities as an important resource to help them cope with racism (Hill Collins, 1990; Reynolds, 2005). This care and cultural work is not only limited to biological mother–child relationships; women might engage in other-mothering, or bring their care and culture work to their community activism (Reynolds, 2003; Erel and Tomlinson, 2005)(Figures 1–3).We have returned to black feminist theory with our recent project ‘Migrant Mothers Caring for the Future’1 funded by the Arts and Humanities Research Council (AHRC), to challenge such representations of immigrant mothers as outsiders to the nation, who use services without having contributed to them. Black feminist theory allows us to articulate the multiple, complex and intersecting ways structures of power reproduce social divisions in the everyday lives of these migrant mothers (Crenshaw, 1991; Mirza, 1997; Phoenix and Pattynama, 2006; Mirza and Joseph, 2010). Using intersectionality as an analytical tool means that we are able to connect the diverse parenting experiences and social histories of the migrant mothers in our study with claims of collective knowledge that are based on interpreting the social world from a particular standpoint of gendered and racialised subjugation (Erel, 2011, 2013; Reynolds, 2013; Reynolds and Zontini, forthcoming). It also allows us to understand the way identity, power and ideology intersect to maintain specific and varied patterns and processes of inequality and discrimination, structuring