Warrior Marks Essay
How often do we keep pace with distinguish between the Western and non-Western ethnic thinking? How often instead of seeking deeper into social, ethnographic and anthropological implications of non-Western social traditions, do we increase the existing gap between Western ethnic “appropriateness” and non-Western cultural “otherness”? It appears that ethnographic research does not usually lead to social reconciliation, and whenever students try to incorporate professional research and business profit, that they inevitably limit themselves to subjectivity, keeping away from the most interesting and questionable social stress and growing the limitations of endless racism.
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Grewal and Kaplan (1996) will be confident that after trying to produce an objective photo of otherness, we are staying torn involving the two other forms of cultural representation, and this western/ non-western paradigm styles our behaviour and predetermines our reactions to exactly what goes beyond the acceptable restrictions of “western” cultural considering. This binary structure of our cultural perceptions seems to confront to the generally accepted principles of multiculturalism, and turns neo-colonial illustrations into the vital component of virtually any ethnographic narrative. It should be noted, that “US ethnic feminism built an unproblematic narrative of liberation based on a universalized and essentialist identity because ‘woman’.
This form of ethnic feminism, since it has been used in the US and Europe in the 70’s to the current, often transforms its attention to global sisterhood” (Grewal & Kaplan, 1996). As a result, the two Walker and Parmar keep pace with review the tragedy of African womanhood through the lack of sisterhood and the predominance of cruel many inhumane patriarchal traditions. Absolutely, the substance of ethnography is to signify societies besides those through which we live; moreover, the essence any ethnographic research is to review the concealed implications of otherness as opposed to modernity that we are supposed to be (Grewal & Kaplan, 1996).
In this context, Walker and Parmar intentionally emphasize the role which in turn foreignness and exoticism may possibly play in constructing new global photos of additional cultures. Both equally agree after the need to make an atmosphere of global dread, which is likely to underline the cost of womanism as well as complete and intentional carelessness toward ladies in “other” communities.
Finally, Parmar and Walker simply cannot avoid including colonial experiences and perceptions with all those generated by the vision of female genital surgeries in Africa, which usually for Walker stand out because the signs of the so-called “patriarchal wounds” (Grewal & Kaplan, 1996) The question is, however , how appropriate, target, and unbiased this terrified gaze of genital surgeries in The african continent is. Additionally, the work of Pramar and Walker makes rather limited ethnographic impression and generally seems to border on the subjective feminism.
On the one hand, this kind of horrified impression is the result of placing the idea of genital surgical procedure against the history of european feminist values; here, genital surgeries appear to be the cleverest representations of patriarchal distinctness and the device of violating the basic man rights. However, this terrified gaze stops authors via breaking the eternal binary European / non-Western paradigm and turns into a barrier along the way toward an even more objective and multicultural comprehension of gender procedures in “other societies”. 60 that the authors erroneously apply their westernized vision to gender practices in communities, which comply with a completely different set of ideals.
Walker and Pramar make use of the features of a universalized girl body, that makes it impossible to examine the similarity between penile surgeries in Africa plus the impact of liposuction, beauty surgeries, iva, and mastectomies on female body in Western social tradition (Grewal & Kaplan, 1996). Absence of target vision is a source of the anthropological asymmetries, which position otherness combined with notion of unnaturalness, rudeness, and confusion, terror, victimization, and a whole set of feminist misconceptions. Unfortunately, the work of Walker and Pramar is the combination of commercialism and the seek out popularity.
In the pursuit for multiculturalism and ethnographic objectivity, it is not enough to create a sense of dread toward patriarchal practices in “otherness”, for people do not constantly fulfill their scientific function but on the contrary, become the way to obtain distorted ethnic attitudes and bias. Sources Grewal, We. & Kaplan, C. (1996). Warrior Signifies: Global womanism’s neo-colonial talk in a multicultural context.
Camera Obscura, 39 (4): 5-33.
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