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Outline

Title
Abstract
Key Takeaways
Figures
Data Discussion
Instead of Conclusion
Method and Corpus
Results and Discussion
Review of Literature on the Passive
The Results
Contrastive Analysis of the Two Passive Forms
Perfect of Result
Corpus Analysis
Conclusion
Introduction
References
All Topics
Languages and Linguistics
Discourse Analysis

Policijski diskurs kao oblik institucijskog diskursa

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Abstract
sparkles

AI

Policijski diskurs kao oblik institucijskog diskursa istražuje interdisciplinarnu prirodu i promjene u studijama prevođenja od 1980-ih, ističući razlike između lingvista i prevodilaca. Autor analizira utjecaj lingvističkih teorija na procjene kvalitete prijevoda, te naglašava važnost kulturnog konteksta u procesu prevođenja. Ovaj rad otvara pitanja o preskriptivističkom pristupu u prevođenju i sugerira potrebu za širim razumijevanjem koje nadilazi tradicionalne okvire.

Key takeaways
sparkles

AI

  1. The paper explores the interplay between police discourse and institutional discourse.
  2. Police discourse exhibits clear asymmetries in power dynamics during interrogations.
  3. Effective police interrogations often rely on creating a relationship of intimacy with suspects.
  4. Interrogators use manipulative questioning strategies to extract confessions and control narratives.
  5. The discussion underscores the need for critical examination of language in police practices.
Figures (16)
List of the The Telegraph news reports analyzed in this paper.
List of the The Telegraph news reports analyzed in this paper.
a See ae ee rene Ene eee ee There is a vast literature suggesting that get-passive implies the responsibility of the passive subject. It seems that the increased use of agents in this case is there to lessen the participation of the passive subjects. Biber (953) however, sees the verb semantics as a crucial factor in determining whether an agent will be used or not. In all cases of both passive forms, verbs used with by- phrase are dynamic. The following chart (Figure 7) shows the dispersion of by- phrases in different types of texts and styles, based on the randomly chosen 200 examples of each form. Figure 9 Percentage of by-phrases in different texts Another difference concerning the two passives is closely related to the oassive subjects. The most frequent verb used in be-passive is make, whose neaning implies that a person is making a thing. On the other hand, catch is the nost frequent verb in get-passive and gives the idea that a person is catching 9erson. In that situation, the object is not entirely submissive as in the situatior of making, when the object endures the action, but we can assume that the object is at least avoiding the act of being caught. The previous claim is in accordance with what is said about get-passive and the involvement of the oassive subject. What is more, it could be that very involvement that causes 4 significantly larger number of animate passive subjects in get-passive. Only 6 pe cent of get-passives have inanimate passive subjects, while the number in case of be-passive is much bigger — 77 per cent. These figures suggest the idea that 4
a See ae ee rene Ene eee ee There is a vast literature suggesting that get-passive implies the responsibility of the passive subject. It seems that the increased use of agents in this case is there to lessen the participation of the passive subjects. Biber (953) however, sees the verb semantics as a crucial factor in determining whether an agent will be used or not. In all cases of both passive forms, verbs used with by- phrase are dynamic. The following chart (Figure 7) shows the dispersion of by- phrases in different types of texts and styles, based on the randomly chosen 200 examples of each form. Figure 9 Percentage of by-phrases in different texts Another difference concerning the two passives is closely related to the oassive subjects. The most frequent verb used in be-passive is make, whose neaning implies that a person is making a thing. On the other hand, catch is the nost frequent verb in get-passive and gives the idea that a person is catching 9erson. In that situation, the object is not entirely submissive as in the situatior of making, when the object endures the action, but we can assume that the object is at least avoiding the act of being caught. The previous claim is in accordance with what is said about get-passive and the involvement of the oassive subject. What is more, it could be that very involvement that causes 4 significantly larger number of animate passive subjects in get-passive. Only 6 pe cent of get-passives have inanimate passive subjects, while the number in case of be-passive is much bigger — 77 per cent. These figures suggest the idea that 4
Zajednicki sadrzaj kolokata pridjeva u srednjem rodu prijavo opet uka- 7uje na ljudski rad, ali u ovom slucaju na konkretne rezultate rada (prljavo: ru- bIje, posude, lice, staklo) (tabela 3).
Zajednicki sadrzaj kolokata pridjeva u srednjem rodu prijavo opet uka- 7uje na ljudski rad, ali u ovom slucaju na konkretne rezultate rada (prljavo: ru- bIje, posude, lice, staklo) (tabela 3).
3.2. Komponentna analiza
3.2. Komponentna analiza
Tabela br. 3: PRIKAZ UCESTALOSTI POJAVLUJIVANJA RUECI PO NIVOIMA U tabeli koja predstavija adaptaciju tabele koja je preuzeta od Nejsna (Nation 1990: 16) dat je prikaz ucestalosti pojavijivanja leksike po nivoima, koji se zasniva na obradi pisanog akademskog teksta.
Tabela br. 3: PRIKAZ UCESTALOSTI POJAVLUJIVANJA RUECI PO NIVOIMA U tabeli koja predstavija adaptaciju tabele koja je preuzeta od Nejsna (Nation 1990: 16) dat je prikaz ucestalosti pojavijivanja leksike po nivoima, koji se zasniva na obradi pisanog akademskog teksta.
Slika 1: Zanatski model profesionalnog obrazovanja (Wallace, 2001:6)
Slika 1: Zanatski model profesionalnog obrazovanja (Wallace, 2001:6)

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  180. Roy, Arundhati. The God of Small Things. New Delhi: India Ink, 1997. Print.
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  183. Spivak, Gayatri Chakravorty. "Can the Subaltern Speak?" Marxism and the Interpretation of Culture. Ed. Cary Nelson, and Lawrence Grossberge. Urbana and Chicago: University of Illinois Press, 1988. 271 -313. Print. Internet Sources: http://en.wikipedia.org/wiki/Child_sexual_abuse.htm.Web. http://marriage.rutgers.edu/Publications/pubtenthingsyoungadults.htm.Web. REZERVISANOST EŠTAPENA KAO JEDINSTVENA TEHNIKA DRUŠTVENOG PROTESTA U BOGU MALIH STVARI
  184. Roman Bog malih stvari (1997) Arundati Roj, dobitnik Bukerove nagra- de, opremljen je nesavitljivom vrlinom blizanaca Eštapena i Rahele i bilježi trau- matsko odrastanje djece iz mješovitih brakova. Ukoliko Eštinu patnju možemo pratiti nazad do trenutka seksualnog zlostavljanja u djetinjstvu, tako je, očigle- dno, i netaknuti "neznani Eštapen" mučen razvodom roditelja i brutalnim uni- štenjem uzornog modela. Eština nemogućnost da pristupi kognitivnom i svje- snom razumijevanju ovog traumatsog iskustva na kraju čini od njega rezervisanu ličnost. Ovaj rad, prema tome, pozabaviće se detaljnom analizom Eštine povuče- nosti kao jedinstvenog načina sukobljavanja sa društvenim nasilništvom. Ključne riječi: trauma, djeca, seksualno zostavljanje, povučenost, revolt, nasilništvo. Afroamerikanka koja je objavljivala i uređivala novine (dugo objavljivani Provincial Freeman, sa sjedištem u Kanadi), i druga koja je postala advokatica. Iako Keri nije poznato ime, čak ni među istoričarkama feminizma, lakše ju je percipirati u ovome kontekstu od većeg broja Afroamerikanki iz devetnaestog vijeka. Prema tvrdnjama njene biografkinje Džejn Rouds, Kerina priča je sačuvana zahvaljujući tekstovima koje je sama napisala. "Kao novinarka, advokatica i aktivistkinja, ostavila je iza se- be tekstove koji bacaju svijetlo na njen život, političke ideje i svijet koji ju je okru- živao," objašnjava Rouds u biografiji koja je objavljena 1998. godine. ,,Mali je broj Afroamerikanki o kojima su pisani tragovi sačuvani. Nedostatak dokumentarnih izvora predstavljao je ključnu prepreku u ispisivanju istorije crnih žena." 75 Rouds je u pravu: istorijskih zabilješki je malo. Ali tačno je i da ženska istoriografija i književne studije nijesu uvijek bile usredsređene na Afroameri- kanke kao pionirske primjere feminističke umjetnosti i aktivizma koje treba uključiti u tok rasprava. Češće se dešava da takve studije, uključujući neke koje su napisale crne feminističke naučnice i kritičarke, pretpostavljaju da su Afro- amerikanke u devetnaestom i ranom dvadesetom vijeku bile primarno zaintere- sovane za ono "što su (vidjele) kao najjači vid opresije koji ih je snašao -rasi- zam." 76 Iako su nosile breme rasne ali i rodne razlike, ove spisateljke i aktivi- stkinje, prema riječima jedne crne feminističke naučnice, napravile su "izbor, na koji su ih prisilile okolnosti," a to je da svoju borbu usmjere prvo protiv rasizma, a onda protiv seksizma. 77 U interkulturalnoj studiji o Amerikankama koje su pisa- le u periodu od 1890. do 1930. godine, Elizabet Amons, bijela feministička nau- čnica, potvrđuje da je pitanje od najvećeg značaja za crne žene bila rasa. "Patile su jer su bile žene," piše ona, "ali patile su još više jer su bile crne: ako je trebalo dati prioritet jednom ili drugom pitanju, odabrano je da to bude pitanje rase." 78 Frensis Harper se često citira kada se žele potkrijepiti tvrdnje o priori- tetima crnih žena. Komentarišući gnijevnu, povremeno oštru debatu o pravima crnih muškaraca u odnosu prema ženskim pravima poslije Građanskog rata, Harper je jednom primjetila: "Kada su razmatrale pitanje rase, ono drugo činilo se manje važnim. Ali bijele žene su posvećene pitanju pola, i u njihovom slučaju rasna problematika zauzima manje značajno mjesto. Simultano rješavanje raznih vrsta opresije, bilo bi najznačajnije. Ovako crna žena ostaje uz crnog muškarca i 75 Džejn Rouds, Meri En Šed Keri, Crna štampa i protest u devetnaestom vijeku (Bloomington: Indiana University Press, 1998), str. xiv-xv.
  185. En Elen Šokli, "Crna lezbijka u američkoj književnosti: Pregled," u knjizi koju je priredila Barbara Smit pod naslovom Djevojke iz komšiluka: Antologija crnog feminizma (New York: Kitchen Table - Women of Color Press, 1983), str. 83.
  186. Kerolajn Silvander, Džesi Redmond Foset, crna američka spisateljka (Troy, NY: Whitson, 1981), str. 5.
  187. Elizabet Amons, Nekompatibilne priče: američke spisateljke na prijelazu u dvadeseti vijek (New York: Oxford University Press, 1991), str. 23.
  188. Diana Fuss, "Reading Like a Feminist," u Naomi Schor i Elizabeth Weed, eds., The Essential Difference (Bloomington: Indiana University Press, 1994), str.112.
  189. Vidjeti kod Dale Spender, ed., Men's Studies Modified: The Impact of Feminism on Academic Disciplines (Oxford: Pergamen Press, 1981);
  190. Ellen Carolyn DeBois, Gail Pardise Kelly, Elizabeth Lapovsky Kennedy: Carolyn W. Korsmeyer Lillian S. Robinson, Feminist Scholarship: Kindling in the Groves of Academe (Urbana: University of Illinois Press, 1987) i Ellen Messer-Davidow, Disciplining Feminism (Durham: Duke University Press, 2002).
  191. bića kao nepokretne šupljine, možemo početi da zamišljamo žensko tijelo podlo- žno promjeni, mogući objekat straha i uzrok nasilja" (str. 400). Da bi se stvorila polna razlika, čiji se krajnji oblik ne može unaprijed znati, treba zagaziti u teoriju koja nije smišljena u scenario silovanja i njegovoj naraciji, odbiti da se nasilju da imunitet koji pokušava da dobije iz predstave, uništiti "realnost" zdravog razuma koja polno određuje seksualno nasilje i izgraditi drugu. Mjesto feminističke teorije u ovom neprestanom razgrađivanju i pono- vnom građenju nije marginalno. Njeno uplitanje se ne sukobljava sa političkom posvećenošću ili stavom, već propisuje jednu "postojanu kritiku," kako to formu- liše Spivak, djelovanja predstave u našem iskustvu stvarnog. Njena tumačenja otkrivaju stepen sputanosti, isključivanja i negacija na jednom često surovom te- renu gdje svaka feministička politika i dalje mora da nastavlja sa radom i u sa- mom pružanju predstave, uključujući i vlastitu. Započela sam ovaj esej jednim zdravorazumnim shvatanjem da su feministička teorija i feministička politika veoma bliske. Na samom njegovom kraju, usudiću se da zaključim da ova bli- skost i dalje opstaje s tom razlikom da smo izgubili njenu bezgrešnost. Preporučena literatura: Michaele Barret i Anne Phillips, eds., Destabilazing Theory: Contemporary Feminist Debates (Stanford: Stanford University Press, 1992).
  192. Judith Butler i Joan Scott, eds., Feminists Theorize the Political (New York ans London: Routledge, 1992).
  193. Jane Gallop, Anectodal Theory (Durham: Duke University Press, 2003). Rosemary Hennessy i Chrys Ingraham, eds., Materialist Feminism: A Reader in Class, Difference ad Women's Lives (New York andd London: Routledge, 1997).
  194. Trinh T. Minh-ha, Woman, Native, Other: Writing Postcoloniality and Feminism (Bloomington: Indiana University Press, 2003).
  195. Chandra Talpade Mohanty, Feminism Without Borders: Decolonizing Theory, Practicing Solidarity (Durham: Duke University Press, 2003).
  196. Cherrie Moraga, Loving in the War Years: lo que ninca paso por sus labios (Boston: South End Press, 1983)
  197. Judith Newton and Deborah Rosenfelt, eds., Feminist Criticism and Social Change: Sex, Class and Race in Literature and Culture (London, Methuen, 1985).
  198. Denise Riley, The Words of Selves: Identification, Solidarity, Irony (Stanford: Stanford University Press, 2000).
  199. Chela Sandoval, Methodology of the Oppressed (Minneapolis: University of Minnesota Press, 2000).
  200. Hortense Spillers, Black, White and in Color: Essays on American Literature and Culture (Chicago: University of Chicago Press, 2003)
  201. Gayatri Chakravorty Spivak, A Critique of Postcolonial Reason: Toward a History of the Vanishing Present (Cambridge, MA: Harvard University Press, 1999). Prevela Sanja Ćetković
  202. Alice Walker, "U potrazi za vrtovima naših majki," Ms. Magazine, 1974; Barbara Smith, "Ka crnoj feminističkoj kritici," u: Okolnosti: dva 1:2 (oktobar 1977), str. 157-75; Barbara Christian, Crna feministička kritika: perspektive o crnim spisateljkama (New York: Pergamon Press, 1985).
  203. Među najranijim antologijama drugog talasa crnog feminizma je Toni Cade (ur.), Crna žena (New York: New American Library, 1970). Slijede: Mary Helen Washington (ur.), Modrooke Suzane (New York: Anchor Press, 1975);
  204. Gloria T. Hull, Patricia Bell Scott, Barbara Smith (ur.), Sve žene su bijele, svi crnci su ljudi, samo su neki od nas hrabri (Old Westbury, NY: Feminist Press, 1982).
  205. Deborah McDowell, "Novi putevi crne feminističke kritike" (1980), u: Elaine Showalter (ur.), Nova feministička kritika: eseji o ženama, književnosti i teoriji (New York: Pantheon Books, 1985), str. 186-99; Carby, Rekonstrukcija ženskog svijeta.
  206. Smith, "Ka crnoj feminističkoj kritici," str. 163.
  207. Toni Morrison, Ples u tami: bijela rasa i književna imaginacija (Cambridge, MA: Harvard University Press, 1993), str. xx Oštra kritika bijelkinja, koje su sebe pozicionirale disidentski u okviru meinstrim akademije, odigrala je središnju ulogu u evokaciji crne kritičke femini- stičke svijesti. Konkretno, Karbi je izdvojila "istoriografske i književno-kritičke tekstove koji teže osnivanju američkog sestrinstva." 114 Istorija rasizma ranog po- kreta žena -kada su bijele sifražetkinje načinile kompromis sa bijelim muškarcem, kako bi osigurale pravo izbornog glasa -izgledalo je da se ponavlja u ženskom pokretu sredinom 20. vijeka. Ovu istorijsku lekciju "ujedinjenja bijelih žena ne sa crnim ženama, već sa rasističkim patrijarhalnim redom uperenim protiv crne ra- se," bilo je bitno prepoznati, izložiti i zapamtiti, prije osmišljavanja kritičnijeg pro- jekta solidarnosti crnih i bijelih žena. 115 Baš kao što je trebalo prepoznati i nedo- statak mašte i političke volje u okviru progresivnih i radikalnih pokreta 60-ih i 70-ih godina 20. vijeka -koji su ocrtavali stazu za artikulaciju potčinjavanja i otpora crnog feminizma. Kombahi river kolektiv formulisao je to na sljedeći način: "Oslo- bođenje od potčinjavanja zahtijeva destrukciju političko-ekonomskih sistema kapi- talizma i imperijalizma, kao i patrijarhata... Ne vjerujemo da će socijalna revolu- cija, koja nije istovremeno i feministička i antirasistička, dovesti do oslobo- đenja." 116
  208. Debora King izjavljuje: "U konfrontaciji sa mnogostrukim opasnostima, crna žena će definisati i održati mnogostruku spoznaju, neophodnu za oslo- bođenje, čiji je sastavni dio feministička svijest." 117 Stvaranje kritičke feminističke svijesti razumije se kao artikulacija "mnogostruke potčinjenosti," u smislu rase, klase i pola, ili, kako King kaže, "mnogostruke opasnosti" -pri čemu se "mno- gostrukost" ne odnosi "samo na nekolicinu istodobnih potčinjenosti, već i na mno- štvo njihovih međusobnih odnosa" (str. 42-72 [str. 47]). Kritikujući teorijska nasto- janja bijelog meinstrim feminizma da konstruiše paralele između rasne i seksualne potčinjenosti, King ukazuje na činjenicu da takva perspektiva ne koristi razumije- vanju položaja crne žene, koja je zarobljena i tim i mnogim drugim potčinjava- njima. 118 Ona objašnjava da se prilikom posmatranja različitih opresivnih tačaka, kako u strukturalnom tako i u praktičnom smislu, uočava da se sile roda, rase i klase ne kreću uvijek prema predviđenom scenariju, i da je neophodno da kritička feministička teorija elaborira kompleksnost dominacije i otpora.
  209. Carby, Rekonstrukcija ženskog svijeta, str. 6. 115 Ibid.
  210. Combahee River Collective, Iskaz Combahee River kolektiva: organizovanje crnih feministkinja 70-ih i 80-ih (New York: Kitchen Table Press, 1986), str. 12-13.
  211. Deborah King, "Mnogostruke opasnosti, mnogostruke svjesnosti: kontekst crne feminističke ideologije," Znakovi: časopis za žene, kulturu i društvo 14:1 (avgust), str. 71, str. 47. 118 Pogledati takođe: bell hooks, Zar ja nijesam žena? (Boston: South End Press, 1981).
  212. Rose M. Brewer, "Teoretisanje rase, klase i pola," u: Rosemary Hennessy, Chrys Ingraham (ur.), Materijalistički feminizam: o klasi, razlikama i životima žena (New York, London: Routledge, 1997), str. 238. Pogledati takođe: Angela Davis, Rasa i klasa (New York: Vintage, 1983).
  213. Ovo je istorijski tačno. Za vrijeme ropstva crnkinje su stopostotno predstavljale radnu snagu, i sve do 80-ih godina 20. vijeka njihov broj, kao radne snage, premašivao je broj bijelkinja. 121 Pogledati: Daniel P. Moynihan, Crnačka porodica: slučaj za nacionalnu akciju (Office of Policy Planning and Research, United States Department of Labor, Washington DC: Government Printing Office, 1965). Za raniju kritiku pogledati: Robert Staples, "Mit o crnom matrijarhatu," u: Staples, Crnačka porodica: eseji i studije (Belmont, CA: Wadsworth, 1971);
  214. Staples, Crna žena u Americi (Chicago: Nelson Hall, 1973). Za drugačije perspektive, koje vide crnkinju kao lišenu feminističke svijesti, pogledati: Michele Wallace, Crni mačo i mit o superženi (New York: Dial, 1979).
  215. Za zaista koristan prikaz kompleksnosti rase i politike socijalnog staranja pogledati: Margaret B. Wilkerson, Jewell Handy Gresham, "Rasizovanje siromaštva," u: Alison M. Jagger, Paula S. Rothenberg (ur.), Feministički okviri: alternativni teorijski prikaz odnosa žene i čovjeka (New York: McGraw Hill, 1993). dokornom kulturalnom percepcijom funkcije posla crne žene -emotivne, produ- ktivne i reproduktivne -koja se širi na javno područje. Tako su poslovi njegovate- ljica, dadilja, kuvarica, konobarica, kućnih pomoćnica -tipični za crnu ženu. 123 De- vedesetih godina 20. vijeka desila se ubrzana konsolidacija slobodnotržišnog glo- balnog kapitalizma -zahvaljujući prihvatanju sjevernoameričkog Slobodnotržišnog sporazuma, kao i Svjetskoj trgovinskoj organizaciji, u cilju ubrzavanja ekonomske globalizacije. Prisustvo crne žene u industriji tako je povezano sa rasom, polom i klasnim statusom, kako u Americi tako i globalno 124 -a u fabrikama, svakako, najmanje su se mogle nadati afilijaciji; naprotiv, mogle su očekivati otpuštanje, jer su kompanije težile dovođenju još jeftinije i fleksibilnije radne snage iz Trećeg svi- jeta (u kontekstu kolapsa tekstilne industrije ruralne Sjeverne Karoline). Bitan momenat u okviru elaboracije crne kritičke tradicije jeste iskustvo crnih žena, njihovo obrazovanje, zastupljenost u svijetu -neophodno je ovaj mo- menat istaknuti kao središnji u okviru bilo kakve rasne teoretizacije u Americi. 125
  216. Ipak, projekat feminističke kritike rase zahtijeva da se iskustvo ne teoretizuje esencijalnim, aistoričnim terminima, već da se posmatra kao otjelovljenje, kao ne- što materijalno i kontingentno. Ovo se, međutim, može desiti samo kada se rasi- zam i seksizam budu shvatali kao specifična istorijska praksa, kao sistemske for- macije, a ne kao naturalizovane, prirođene predrasude koje se ili ne mogu isko- rijeniti, ili se mogu "riješiti" samo pod bakljom razumnosti. Pitanje funkcionisanja moći kroz tijela, novac, književnost, zakon, mora biti središnje za jednu kritičku svijest -kako feminizam ne bi bio statični analitički okvir, već vječito moduliranje na putu borbe za pravdu. 126 "Most": multikulturalni feminizam u Americi Mogućnosti i ograničenja solidarnosti crnih i bijelih žena u Americi, kao i crnih i obojenih -naročito onih koje nijesu "dovoljno bijele ili dovoljno crne" - analiziraju se u okviru koji se može nazvati kritičkim multikulturalnim femini- 123 Pogledati: Brewer, "Teoretisanje rase," str. 247.
  217. Pogledati: Barbara Ehrenreich, Annette Fuentes, Žene u globalnoj industrji (Boston: South End Press, 1984) -za prikaz načina na koje je globalni kapitalizam izrabljivao ljude na rasnoj i polnoj osnovi, tako što je žene Trećeg svijeta zapošljavao u eksploatatorskim fabrikama. Za rani, pionirski rad, pogledati: Maria Mies, Domaćice proizvode za svjetsko tržište: proizvođači čipke u Narsapuru (Geneva: International Labor Office, 1980);
  218. Mies, Patrijarhat i akumulacija na svjetskom nivou: žene u internacionalnoj podjeli rada (London: Zed Press, 1986). Pogledati takođe: Swasti Mitter, Zajednička sudbina, zajednička veza: žena u globalnoj ekonomiji (London: Pluto Press, 1986). 125 Pogledati: Patricia Hill Collins, Crna feministička misao: znanje, svijest, politika ženskog pokreta (Boston: Unwin Hyman, 1990).
  219. Za zanimljivu, inspirativnu teoriju iskustva pogledati: Joan Scott, "Iskustvo," u: Judith Butler, Joan Scott (ur.), Feministkinje o politici (New York, London: Routledge, 1992);
  220. Paula Moya, Učenje iz iskustva: politika, epistemologija i chicano identitet (Ithaca: Cornell University Press, 1998).
  221. Pogledati: Stuart Hall, "Torpedo usmjeren na kotlarnicu konsenzusa," Novi državnik, april 1998, str. 14-19. Povodom rasističkog govora koji je Inok Pauel održao u Birmingemu, u aprilu 1968, Stjuart Hol dao je niz refleksija. U časopisu je takođe reprodukovan Pauelov govor.
  222. Od septembra 2004. u Francuskoj je zabranjeno nošenje bilo kakvih religioznih simbola u školama. Mada se ovo tehnički odnosi na sve religiozne simbole, kontroverza se naročito fokusirala na muslimanke sa maramama. Pogledati: Norma Moruzzi, "Problem s maramama: savremene kompleksnosti političkog i socijalnog identiteta," Politička teorija 22:4 (novembar 1994), str. 653-72.
  223. Gita Sahgal, "Sekularni prostori: organizaciona iskustva azijskih feministkinja," u: Gita Sahgal, Nira Yuval-Davis (ur.), Odbacivanje svetih redova: žene i fundamentalizam u Britaniji (London: Virago, 1992), str. 163-97.
  224. Juga, Istoka i Zapada. Reartikulacija državljanstva, roda i rase, mora se zasnivati na spoznaji značenja solidarnosti u novom, globalnom poretku. Nova solidarnost mora podrazumijevati ne samo zajedničke prostore i za- jedničke bitke, već i izgradnju jezika i prakse politike ravnopravnosti. Kako se "naš" jezik može obratiti "njihovom," da bismo radile na zajedničkom cilju -pitanje je koje takođe mora razmotriti značenje i svrhu solidarnosti. Ili, pitanje se drugačije može formulisati ovako -koja je uloga američkih i britanskih feministkinja u okviru borbi žena za svoja prava u Avganistanu i Iraku? I šta je sa ženama koje ne pripa- daju samo jednom mjestu i jednoj afilijaciji -koje se bore, podučavaju, rade i pišu na mnogim lokacijama? Možda je prvi korak ka solidarnosti prepoznavanje ograničenja. Britanske i američke feministkinje moraju, iako nevoljno, priznati svoje saučesništvo -jer su građanke i pripadnice nacija koje vode ratove protiv Avganistana, Iraka i mnogih drugih područja širom svijeta. Solidarnost podrazumijeva ispitivanje državne moći, kao i grupne i individualne upletenosti u sistem. U novom, globalnom poretku, ona takođe znači teorijski i disidentski rad na analiziranju odnosa između rasne/ polne sile i političke ekonomije, između međunarodne politike i mogućih načina transnacionalnog otpora. Kao što urednice Kritičke teorije rase kažu: "generalne reference ka Sjeveru i Jugu" često su "metaforičke supstitucije za ozbiljno i konti- nuirano fokusiranje na rasni i etnički karakter masivnih distributivnih transforma- cija, koje je pokrenula globalizacija" (str. xxx). Ovo je globalni poredak, koji se re- konstituiše novim formacijama ekonomske i vojne sile, ali se održava i legitimiše uz pomoć stare rasne/polne sile. Korak ka djelotvornoj solidarnosti takođe je osnaživanje sveopšte humanosti, u kojoj će razlike dovesti do boljeg razumijevanja modaliteta otpora. Drugim riječima, potreban nam je univerzalizam koji može podnijeti drugačiji globalni poredak -dok istovremeno moramo obraćati pažnju na nepravde i nejednakosti. Možda je u budućnosti moguće izgraditi svijet u ko- jem neće postojati termini rase i roda; međutim, trenutno važan zadatak jeste razumjeti sile rase i roda u kontekstu projekta pravičnosti. Feminističke kritičke studije rase mogu započeti sa prikupljanjem materi- jala za analizu savremenih okolnosti, i izroditi novi, drugačiji način iščitavanja teo- rije i prakse pravičnosti. Preporučena literatura: Zillah Eisenstein, Rodne boje: remodeliranje demokratije (Berkeley: University of California Press, 1994).
  225. Cynthia Enloe, Banane, plaže i partijarhat: oblikovanje feminističkog osjećaja internacionalne politike (Berkeley: University of California Press, 1990).
  226. Ruth Frankenberg, Razmještanje bijele rase: eseji o socijalnoj i kulturnoj kritici (Durham: Duke University Press, 1997).
  227. Inderpal Grewal, Caren Kaplan (ur.), Razasuta hegemonija: postmodernizam i transnacionalna feministička praksa (Minneapolis: University of Minnesota Press, 1994).
  228. bell hooks, Odgovaranje: razmišljanje na feministički, na crni način (Boston: South End Press, 1988).
  229. Wahneema Lubiano (ur.), Kuća koju je sagradila rasa (New York: Vintage, 1998). Valentine Moghadam (ur.), Žene i politika identiteta: kulturna reafirmacija i feminizam iz internacionalne perspektive (Boulder, CO: Westview Press, 1994).
  230. Chandra Talpade Mohanty, Ann Russo, Lourdes Torres (ur.), Žene Trećeg svijeta i politika feminizma (Bloomington: Indiana University Press, 1991).
  231. Linda Nicholson (ur.), Feminizam/Postmodernizam (New York: Routledge, 1990).
  232. Andrew Parker, Mary Russo, Doris Sommer, Patricia Yaeger (ur.), Nacionalizam i seksualnost (New York: Routledge, 1992). Prevela Zorica Ćirić Izostavljanje originalnog teksta unutar citata, odnosno elipsa, označa- va se sa tri tačke unutar uglastih zagrada -[…].
  233. Iako to vaš kompjuterski program ponekad ne radi, molimo vas da pravite razliku između crte ( -), koja razdvaja dva dijela rečenice i crtice ( -) koja spaja dvije riječi. Bibliografske reference navoditi po MLA obrascu (MLA Citation Style). Detaljnije uputstvo nalazi se na adresi www.folia.ac.me. Uređivački odbor

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