与性别平等主义讨价还价。在英国、比利时、瑞典的波兰天主教传教中的跨国补偿父权制

Sylwia Urbańska, Katarzyna Leszczyńska, K. Zielińska
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摘要

摘要本文考察了罗马天主教波兰移民宗教组织中男性正式(命定)权力的转变。基于对来自英格兰、比利时和瑞典的14个波兰天主教传教组织的97名移民男女(神职人员和非专业活动人士)的定性深入访谈,本文深入分析了对波兰罗马天主教会结构中神父父权模式的各种批评。分析强调了这种权力在跨国背景下是如何转变的,当这些组织必须适应并在更平等、多元化和世俗化的教会组织文化中运作,而不是在波兰更父权的文化中。我们认为,跨国背景强化了父权制模式,尽管是以一种变化的混合形式,我们称之为“跨国补偿性父权制”。我们对跨国宗教组织中权力的性别转换的讨论的贡献集中在两个问题上。首先,我们分析了宗教移民组织中男性正式权力模式的转变。其次,我们通过一个我们称之为“与平等主义讨价还价”的概念,展示了父权制权力如何同质(和混合)地适应更平等的背景,而又不失去其在派遣国运作的父权制。因此,我们通过指出其交叉来源和改变性别制度的各种方式来指出男性权力转变的复杂性和矛盾心理。
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Bargaining with gendered egalitarianism. A transnational compensatory patriarchy in Polish Catholic Missions in England, Belgium, Sweden
Abstract The article examines the transformations of masculine formal (ordained) power in the Polish migrant religious organisations of the Roman Catholic Church. Based on qualitative in-depth interviews with 97 transmigrant women and men (consecrated and lay activists) involved in 14 Polish Catholic Mission organisations in England, Belgium and Sweden, the article gives an insight into various criticisms of patterns of priests’ patriarchal power in the Polish structures of the Roman Catholic Church. The analysis highlights how such power transforms in a transnational context when these organisations have to adapt to and function in more egalitarian, pluralistic and secularised Church organisational cultures than in the more patriarchal culture of Poland. We argue that the transnational context reinforces patriarchal models, albeit in a changed, hybrid form that we call ‘transnational compensatory patriarchy’. Our contribution to the discussion on the gendered transformation of power in transnational religious organisations focuses on two issues. First, we analyse the under-researched transformation of the patterns of masculine formal power in religious migrant organisations. Second, we show through a concept that we call ‘bargaining with egalitarianism’ how patriarchal power isomorphically (and hybridically) adapts itself to the more egalitarian context without losing its patriarchalism, which operates in the sending country. Therefore, we indicate the complexity and ambivalence of the transformation of masculine power by pointing to its intersectional sources and various ways of changing gender regimes.
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