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By Eudine Barriteau

Confronting energy, Theorizing Gender is an anthology of Caribbean feminist scholarship which has a number of targeted gains. It exposes gender family as regimes of strength and consolidates and advances indigenous feminist theorizing. a very powerful component to the gathering deconstructs marginality and masculinity within the Caribbean. the main leap forward is the popularity that this quarter of analysis contains either women and men as quintessential to a extra sufficient conceptualization of society, polity and financial system. The mood of the days means that an important watershed in gender stories has been reached.

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Extra info for Confronting Power, Theorizing Gender: Interdisciplinary Perspectives in the Caribbean

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This should be an exciting time for feminist scholarship in the Caribbean. In relation to theorizing Caribbean women's realities I demonstrated that, with the social relations of gender, research questions can no longer be posed as woman-in-relation-to-man; instead it is gendered woman interacting with and being acted upon by her social environment. The conceptual frame has shifted (Barriteau 1992, 20). Practically, what this should mean is even more research on women and the need to devise new methodologies to re-examine all those fields that would have used an androcentric perspective.

The scenario in the Caribbean goes further. The politics of creating knowledge around gender expose attempts both to subvert the analytical strengths that the social relations of gender offer to understanding the subjectivity of women and to argue that women do not constitute legitimate subjects for gender analysis. As a result, a vexing tension currently plagues several dimensions of Caribbean feminist scholarship and the women's movement. It paralyses analysis and activism. Women as subjects are rapidly disappearing from the discourses of gender.

We did not investigate why suggestions were being made to do research on women uninformed by feminist perspectives, when it was feminist activism and analysis that had created the discipline of women's studies in the first place. Drawing on Foucault's analysis of power, I noted in 1992 that "control over what constitutes knowledge is the practice of power in areas not traditionally regarded as sources of power" (Foucault 1981; Barriteau 1992, 6). Building on Lucille Mair's earlier questioning, I ask why gender studies and women's studies are posed in opposition, rather than gender studies being considered a particular methodology of women's studies.

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