By Carolyn Pedwell
Inside either feminist thought and pop culture, setting up similarities among embodied practices rooted in several cultural and geo-political contexts (e.g. ‘African’ lady genital slicing and ‘Western’ plastic surgery) has turn into more and more universal as a way of countering cultural essentialism, ethnocentrism and racism. Feminism, tradition and Embodied perform examines how go cultural comparisons of embodied practices functionality as a rhetorical gadget – with specific theoretical, social and political results - in more than a few modern feminist texts. It asks: Why and the way are cross-cultural hyperlinks between those practices drawn by means of feminist theorists and commentators, and what do those analogies do? What knowledges, hierarchies and figurations do those comparisons produce, disrupt and/or reify in feminist conception, and the way do such results resonate inside of pop culture? Taking a relational net technique that makes a speciality of unravelling the binary threads that hyperlink particular embodied practices inside a much wider representational neighborhood, this e-book highlights how we rely on and impact each other throughout cultural and geo-political contexts. This e-book is effective examining for undergraduates, postgraduates, and researchers in Gender reviews, Postcolonial or Race stories, Cultural and Media stories, and different comparable disciplines.
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Extra resources for Feminism, Culture and Embodied Practice: The Rhetorics of Comparison (Transformations)
Prokhovnik also emphasises that ‘the recognition that we all have Comparing cultures 29 bodies, which follows from overcoming the mind/body split, is more important that the sex (that is, the biological “natural” sexual diﬀerence) of those bodies’ (13, italics mine). From this perspective, like that of Gilroy and anticultural essentialists such as Mohanty and Narayan, it may be possible to rework humanism so that it is inclusive of all human subjects. As Shildrick (1997) argues, ‘the recognition that the humanist subject is discursively constructed, but never fully determined, by a nexus of exclusionary practices, should allow us to resignify the parameters of agency’ (135).
Narayan’s and Volpp’s apparent willingness to ‘rest’ on making crosscultural commonality visible as a means to interrogate cultural essentialism has some key implications both for how the embodied practices they address 24 Feminism, Culture and Embodied Practice can be ‘known’ and for how the patterns of racism and cultural essentialism they identify can be grappled with. Narayan, for example, gives careful consideration to the divergent national and cultural contexts through which Indian ‘dowry deaths’ and American domestic violence murders are constructed as ‘diﬀerent’.
Similarly, Prokhovnik argues that the construction of a relational mind/body connection expressed in the recognition of ‘corporeal subjectivity’ can ultimately trigger movement beyond these restrictive dichotomies (2002: 11). As she asserts, ‘the concept of corporeal subjectivity takes into account that it is not enough to demonstrate the poverty of the dualism; we cannot simply dissolve oppositions and ignore them, but must construct something on the basis of them’ (165). As I discuss later, because of its privileging of sexual diﬀerence over other axes of embodied diﬀerentiation, Shildrick’s concept of ‘radical sexual diﬀerence’ may represent a limited or problematic approach to step three.