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English to Norwegian: Exerpt from "Writing against culture" by Lila Abu-Lughod General field: Social Sciences Detailed field: Anthropology
Source text - English A parallel can be drawn with feminism. It is a basic tenet of feminism that "women are made, not born." It has been important for most feminists to locate sex differences in culture, not biology or nature. While this has inspired some feminist theorists to attend to the social and personal effects of gender as a system of difference, for many others it has led to explorations of and strategies built on the notion of a women's culture. Cultural feminism (cf. Echols 1984) takes many forms, but it has many of the qualities of reverse Orientalism just discussed. For French feminists like lrigaray (1985a, 1985b), Cixous (1983), and Kristeva (1981), masculine and feminine, if not actually male and female, represent essentially different modes of being. Anglo-American feminists take a different tack. Some attempt to "describe" the cultural differences between men and women - Gilligan (1982) and her followers (e.g., Belenkyet al. 1986) who elaborate the notion of "a different voice" are popular examples. Others try to "explain" the differences, whether through a socially informed psychoanalytic theory (e.g., Chodorow 1978), a Marxist-derived theory of the effects of the division of labor and women's role in social reproduction (Hartsock 1985), an analysis of maternal practice (Ruddick 1980), or even a theory of sexual exploitation (MacKinnon 1982). Much feminist theorizing and practice seeks to build or reform social life in line with this "women's culture." There have been proposals for a woman-centered university (Rich 1979), a feminist science, a feminist methodology in the sciences and social sciences (Meis 1983; Reinhan 1983; Smith 1987; Stanley and Wise 1983; see Harding 1987 for a sensible critique), and even a feminist spirituality and ecology. These proposals nearly always build on values traditionally associated in the West with women - a sense of care and connectedness, maternal nurturing, immediacy of experience, involvement in the bodily (versus the abstract), and so forth.
(from Abu-Lughod, Lila - Writing against culture, 1991)
Translation - Norwegian Vi kan trekke paralleller til feminisme. En grunnleggende tese i feminismen er at "en kvinne er noe man blir, ikke noe man er". For mange feminister har det vært viktig å identifisere kjønnsforskjeller som et kulturelt fenomen, ikke et biologisk. Dette har inspirert feministiske teoretikere til å se på de sosiale og personlige konsekvensene av kjønn som et system av ulikhet, mens andre har utforsket og utviklet strategier basert på oppfatningen om det finnes en kvinnelig kultur. Denne kulturelle feminismen (jfr. Echols 1984) kan ta mange former, men kjennetegnes ved at den har mange av kvalitetene til omvendt orientalisme, som diskutert over. For franske feminister som Irigiray (1985a, 1985b), Cixous (1983) og Kristeva (1981), representerer det maskuline og det feminine, som ikke må forveksles med fysiske menn og kvinner, to vesensforskjellige måter å leve på. Angloamerikanske feminister ser annerledes på det. Noen forsøker å "beskrive" de kulturelle forskjellene mellom menn og kvinner. Gilligan (1982) og andre (f.eks. Belenkyet mfl. 1986) som utforsker forestillingen om "en annen stemme" er kjente eksempler på dette. Andre forsøker å "forklare" forskjeller, enten ved å bruke psykoanalytisk teori (f.eks. Chodorow 1978), marxistisk teori knyttet til arbeidsfordeling og kvinners rolle i sosial reproduksjon (Hartsock 1985), en analyse av moderlige praksiser (Ruddick 1980), eller en teori knyttet til seksuell undertrykkelse (MacKinnon 1982). Mesteparten av feministisk teori og praksis tar sikte på å skape eller reformere den sosiale virkeligheten i tråd med denne "kvinnelige kulturen." Det har blitt foreslått å opprette et universitet med fokus på kvinner (Rich 1979), feminisme som fagdisiplin, feministisk metodologi innen både real- og samfunnsvitenskapene (Meis 1983; Reinhan 1983; Smith 1987; Stanley & Wise 1983; se Harding 1987 for en fornuftig kritikk), og sågar feministisk spiritualitet og økologi. Disse forslagene bygger nesten alltid på verdier som i Vesten tradisjonelt assosieres med kvinner: omsorg og tilhørighet, moderlig kjærlighet, nærhet til det som skjer, fokus på det kroppslige (i motsetning til det teoretiske og abstrakte), osv.
(fra Abu-Lughod, Lila - Writing against culture, 1991)
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Years of experience: 6. Registered at ProZ.com: Jul 2017.
My name is Ivar. I'm a 30-something Norwegian anthropologist/writer living in Oslo.
I am passionate about distributing information in a way that can enrich people's lives. Everyone deserve to hear (or read) a story. Everyone deserve to learn. Everyone deserve to make their voices heard. I find it immensely rewarding to be able to contribute to the spread of culture, stories, science, opinions and ideas across the globe.
My life has included some very varied experiences, spanning from teaching to wildlife monitoring to the military. I've worked in multiple multi-language workplaces and I am lucky enough to have friends from every continent.
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