'Brother, there are only two Jatis - men and women.' by Maitrayee Mukhopadhyay

By Maitrayee Mukhopadhyay

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Whitehead 1984 p. 179). This separation of persons from their social relations and social statuses posits them as legal equivalents. But as the anthropological literature points out, situations in which persons can be separated from their social relations and social statuses such as to 41 make them legal and conceptual equivalents do not occur and, therefore, the capacity to own things in the sense that this separation signifies also does not occur. The examination of 'woman' and 'property' illuminates above all the ascription of status by kinship and family structures which construct differential abilities of men and women to command access and control over resources.

Individuals, in Foucault's framework, are 'not only its (power's) inert or consenting targets; they are always also the elements of its articulation. 233). This signifies two things. First, that subjects are gradually, materially and progressively constituted by a multiplicity of 32 power relations. Second, that agency is involved and, therefore, resistance and recalcitrance is as much an attribution of power. Since all relationships are shot through with power does this then mean that power has no specific location through which its operations can be scrutinised?

291). The concept of discourse does not split arenas into thought and action, language and practice. Discourse is about the production of knowledge through language. But it is itself produced by practice, a discursive practice, which refers to the act of producing meaning. Hall draws on Foucault's thesis on discourse in his explanation. He points out that the salient points to remember when trying to make sense of what discourse is in Foucault's terms are as follows. First, a discourse can be produced by many individuals in different institutional settings.

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