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Gendered Citizenship最新文献

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Challenging Exclusionary Inclusion 挑战排他性包容
Pub Date : 2019-10-03 DOI: 10.1093/OSO/9780190949426.003.0005
Natasha Behl
Chapter 5 uses interview and participant observation data to demonstrate how Sikh women uphold and resist exclusionary inclusion in religious community. Sikh women often struggle to escape contradictory gendered norms that essentialize women as inferior, polluted, and suspect. Yet, for some women, membership in Sukhmani Seva Societies (devotional organizations) is an unexpected resource for active citizenship, where they sometimes reinforce but sometimes also resist socially prescribed gender roles. These women enact their citizenship rights through acts of devotion, which upends long-standing assumptions about religious space as inherently undemocratic. Sikh women envision and enact more egalitarian interpersonal and community relations through their devotional practices, which understand gender equality and minority rights as coexisting and human and divine agency as interdependent. Their experience suggests that religious practices can be understood as a form of active citizenship that can potentially challenge exclusionary inclusion and negotiate between state, community, and gender in new ways.
第5章采用访谈和参与观察数据来论证锡克教妇女如何坚持和抵制宗教社区的排他性包容。锡克教妇女经常努力摆脱矛盾的性别规范,这些规范将妇女本质上视为低人一等、受污染和可疑的。然而,对一些妇女来说,参加Sukhmani Seva社团(虔诚组织)是积极公民身份的一种意想不到的资源,它们有时加强,有时也抵制社会规定的性别角色。这些妇女通过虔诚的行为实现了自己的公民权,这颠覆了长期以来人们认为宗教空间本质上是不民主的。锡克教妇女通过她们的虔诚实践,设想并制定更平等的人际关系和社区关系,将性别平等和少数民族权利理解为共存的,将人与神的力量理解为相互依存的。他们的经验表明,宗教活动可以被理解为一种积极的公民形式,可以潜在地挑战排他性的包容,并以新的方式在国家、社区和性别之间进行谈判。
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引用次数: 0
Unequal Citizenship 不平等的公民
Pub Date : 2019-10-03 DOI: 10.1093/OSO/9780190949426.003.0003
Natasha Behl
Chapter 3 focuses attention on women’s unequal experience of the Indian state through an examination of the debates surrounding the 2012 gang rape. Chapter 3 examines both the progressive political opening and the retrenchment of patriarchal norms following Jyoti Singh’s murder, and argues that this opening and retrenchment are emblematic of the Indian state’s radical promise of equality and its horrific failure to achieve this equality. An analysis of politicians’ responses demonstrates how gendered norms operate to exclude women in the name of inclusion. This analysis highlights the difficulty of eradicating gendered violence through legal reform, demonstrates the unpredictability of the political process, and shows how gendered norms operate in the public sphere to undermine and frustrate progressive change. The chapter outlines the difficulty of turning to the law as a liberatory strategy in a liberal democracy and shifts attention to other spheres of life as potential sources for more egalitarian social relations.
第三章通过对围绕2012年轮奸案的辩论的考察,关注印度国家中女性的不平等经历。第三章考察了乔蒂·辛格被谋杀后,政治上的进步开放和父权规范的收缩,并认为这种开放和收缩象征着印度政府对平等的激进承诺,以及它在实现平等方面的可怕失败。对政治家回应的分析表明,性别规范是如何以包容的名义将女性排除在外的。这一分析强调了通过法律改革消除性别暴力的困难,展示了政治进程的不可预测性,并展示了性别规范如何在公共领域发挥作用,破坏和挫败渐进式变革。这一章概述了在自由民主中将法律作为一种解放策略的困难,并将注意力转移到生活的其他领域,作为更平等的社会关系的潜在来源。
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引用次数: 0
Understanding Exclusionary Inclusion 理解排他性包容
Pub Date : 2019-10-03 DOI: 10.1093/OSO/9780190949426.003.0004
Natasha Behl
Chapters 4 utilizes interview and participant observation data to focus on Sikh women’s lived experience of exclusionary inclusion in civil society and the home. Chapter 4 demonstrates how research participants construct the category of woman in relation to home and marriage, and how they naturalize exclusionary inclusion through the following unwritten and informal rules: (1) women’s rights and duties, (2) public policies, (3) women’s religiosity, (4) women’s purity, and (5) women as perpetual outsiders. A majority of research participants understand gender equality and religious autonomy as competing goals, which makes it more difficult to achieve equality. The ethnographic data reveals that Sikh women do not experience civil society as an uncoerced space of voluntary associational life, and they do not experience the home as a place of safety, security, and respect. Rather they experience exclusionary inclusion in both these spaces.
第四章采用访谈和参与观察数据,重点关注锡克教妇女在公民社会和家庭中被排斥的生活经历。第4章展示了研究参与者如何构建与家庭和婚姻相关的女性类别,以及他们如何通过以下不成文和非正式的规则将排他性包容归化:(1)妇女的权利和义务,(2)公共政策,(3)妇女的宗教信仰,(4)妇女的纯洁,以及(5)妇女作为永久的局外人。大多数研究参与者认为性别平等和宗教自治是相互竞争的目标,这使得实现平等变得更加困难。民族志数据显示,锡克教妇女没有将公民社会视为自愿结社生活的非强制性空间,也没有将家庭视为安全、保障和尊重的地方。相反,他们在这两个空间中都经历了排他性的包容。
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引用次数: 0
Situated Citizenship 位于国籍
Pub Date : 2019-10-03 DOI: 10.1093/OSO/9780190949426.003.0002
Natasha Behl
Chapter 2 advances situated citizenship as a general theoretical and methodological framework to study the lived experiences of unequal democracy across subordinated demographics and to understand gendered and racialized citizenship in different locations across the world. In developing a framework of situated citizenship, chapter 2 reviews democratization and legal studies literatures, identifies the major limitations of these literatures, and explains how a theory of situated citizenship overcomes these limitations. Chapter 2 argues that institutional indicators and formal rights fail to tell the full story—and hide more than they show because through nominal female inclusion these formal institutions often render the mechanisms of exclusionary inclusion invisible. In contrast, situated citizenship explains how uneven and unequal experiences of citizenship are created, maintained, and challenged in the private and public spheres through concrete face-to-face social practices often compounded by intersecting categories like gender, caste, class, religion, and nation.
第2章将定位公民作为一般理论和方法框架进行推进,以研究从属人口统计中不平等民主的生活经验,并理解世界各地不同地区的性别和种族化公民。在构建情境公民权框架的过程中,第2章回顾了民主化和法律研究文献,确定了这些文献的主要局限性,并解释了情境公民权理论如何克服这些局限性。第2章认为,制度指标和正式权利并不能说明全部情况,而且隐藏的内容比它们所显示的要多,因为通过名义上的女性包容,这些正式制度往往使排斥性包容的机制变得不可见。相比之下,情境公民解释了公民身份的不平衡和不平等经历是如何通过具体的面对面的社会实践在私人和公共领域被创造、维持和挑战的,这些实践通常由性别、种姓、阶级、宗教和国家等交叉类别混合而成。
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引用次数: 0
Politics in Unusual Places 特殊地区的政治
Pub Date : 2019-10-03 DOI: 10.1093/OSO/9780190949426.003.0001
Natasha Behl
Chapter 1 recounts the 2012 gang rape and murder of Jyoti Singh to highlight the contradictory nature of Indian democracy—which gravely affects its institutions and puts its citizens at risk. The book asks, why do we find pervasive gender-based discrimination, exclusion, and violence in India when the Indian Constitution builds an inclusive democracy committed to gender and caste equality? To understand women’s unequal experience of Indian democracy in multiple domains, the introduction weaves an analysis of the 2012 gang rape with ethnographic data from the Sikh community to call attention to the dangers of gender-based violence, from its most horrific expression to the more commonplace. In doing so, the book highlights similar logics at play along the spectrum of gender-based violence and explains how these logics cause women’s lives to be at risk in all spheres of life—state, civil society, religious community, and home.
第一章讲述了2012年乔蒂·辛格(Jyoti Singh)的轮奸和谋杀,以突出印度民主的矛盾本质——这严重影响了其制度,并使其公民处于危险之中。这本书提出了这样一个问题:为什么印度宪法建立了一个致力于性别和种姓平等的包容性民主国家,但我们却发现无处不在的性别歧视、排斥和暴力?为了理解女性在多个领域对印度民主的不平等体验,导言将2012年轮奸案的分析与锡克教社区的民族志数据编织在一起,呼吁人们关注基于性别的暴力的危险,从最可怕的表现到更常见的表现。在此过程中,这本书强调了基于性别的暴力的相似逻辑,并解释了这些逻辑是如何使妇女的生命在生活的各个领域处于危险之中的——国家、公民社会、宗教团体和家庭。
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引用次数: 0
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Gendered Citizenship
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