تغييرات

{{بيانات_وثيقة

{{بيانات_وثيقة

  |نوع الوثيقة=كتاب

  |نوع الوثيقة=كتاب

  |العنوان=The invention of women

  |العنوان=

  |مؤلف=أويرونكي أويومي

  |مؤلف=أويرونكي أويومي

  |محرر=

  |محرر=

  |المصدر=

  |المصدر=

  |تاريخ النشر=1997

  |تاريخ النشر=1997

  |تاريخ الاسترجاع=13-06-2019

  |تاريخ الاسترجاع=2019-06-13

  |مسار الاسترجاع=

  |مسار الاسترجاع=

  |نسخة أرشيفية=

  |نسخة أرشيفية=

  |بالعربية=https://genderation.xyz/wiki/ترجمة:جزء_من_الفصل_الأول_-_كتاب_إختراع_النساء

  |بالعربية=ترجمة:اختراع النساء - جزء من الفصل الأول

  |هل ترجمة=

  |هل ترجمة=

  |مترجم=

  |مترجم=

  |قوالب فرعية=

  |قوالب فرعية=

}}

}}

==?Social Orders and Biology: Natural or Constructed==

==?Social Orders and Biology: Natural or Constructed==

Like many studies on Africans, half of Robertson's study seems to have been completed — and categories were already in place — before she met the Ga people. Robertson's monograph is not atypical in African studies; in fact, it is one of the better ones, particularly because unlike many scholars, she is aware of some of her biases. The fundamental bias that many Westerners, including Robertson, bring to the study of other societies is "body-reasoning," the assumption that biology determines social position. Because "women" is a body-based category, it tends to be privileged by Western researchers over "traders," which is non-body-based. Even when traders are taken seriously, they are embodied such that the trader category, which in many West African societies is non-genderspecific, is turned into "market women," as if the explanation for their involvement in this occupation is to be found in their breasts, or to put it more scientifically, in the X chromosome.64 The more the Western bio-logic is adopted, the more this body-based framework is inscribed conceptually and into the social reality. It is not clear that the body is a site of such elaboration of the social in the Ga world-sense or in other African cultures. This warrants investigation before one can draw conclusions that many studies are drawing on gender in African cultures. Why have African studies remained so dependent on Western theories, and what are the implications for the constitution of knowledge about African realities? Contrary to the most basic tenets of body-reasoning, all kinds of people, irrespective of body-type, are implicated in constructing this biologically deterministic discourse. Body-reasoning is a cultural approach. Its origins are easily locatable in European thought, but its tentacles have become all pervasive. Western hegemony appears in many different ways in African studies, but the focus here will be on the hand-me-down theories that are used to interpret African societies without any regard to fit or how ragged they have become

Like many studies on Africans, half of Robertson's study seems to have been completed — and categories were already in place — before she met the Ga people. Robertson's monograph is not atypical in African studies; in fact, it is one of the better ones, particularly because unlike many scholars, she is aware of some of her biases. The fundamental bias that many Westerners, including Robertson, bring to the study of other societies is "body-reasoning," the assumption that biology determines social position. Because "women" is a body-based category, it tends to be privileged by Western researchers over "traders," which is non-body-based. Even when traders are taken seriously, they are embodied such that the trader category, which in many West African societies is non-genderspecific, is turned into "market women," as if the explanation for their involvement in this occupation is to be found in their breasts, or to put it more scientifically, in the X chromosome.64 The more the Western bio-logic is adopted, the more this body-based framework is inscribed conceptually and into the social reality. It is not clear that the body is a site of such elaboration of the social in the Ga world-sense or in other African cultures. This warrants investigation before one can draw conclusions that many studies are drawing on gender in African cultures. Why have African studies remained so dependent on Western theories, and what are the implications for the constitution of knowledge about African realities? Contrary to the most basic tenets of body-reasoning, all kinds of people, irrespective of body-type, are implicated in constructing this biologically deterministic discourse. Body-reasoning is a cultural approach. Its origins are easily locatable in European thought, but its tentacles have become all pervasive. Western hegemony appears in many different ways in African studies, but the focus here will be on the hand-me-down theories that are used to interpret African societies without any regard to fit or how ragged they have become