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feminisms that have been developing around us. Their concerns cannot simply
philosophical concerns could be added to conventional philosophical categories and assumptions and leave the latter untroubled. Indeed, these multicultural, global, and postcolonial feminist concerns transform mainstream notions
of experience, human rights, the origins of philosophic issues, philosophic uses
of metaphors of the family, white antiracism, human progress, scientific progHypatia vol. 13, no. 2 (Spring 1998) ? by Uma Narayan and Sandra Harding
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Hypatia
It is worth recollecting that the deepest forms of sexism and androcentrism-the ones most difficult even to identify, let alone to eradicate, have
not been those visible in the intentional actions of individuals (which is not to
excuse such overt or covert sexism and androcentrism). It has not been sexist
news for Enlightenment enthusiasts is that being very smart and well intentioned has not been sufficient to prevent us from enacting and supporting the
most egregious of sexist and androcentric practices. Similarly, these multicultural and postcolonial works draw our attention to the institutional, societal, and philosophical forms of racism, ethnocentrism, and Eurocentrism.
They take a perspective (a standpoint, as some would put it) "from elsewhere"
to reveal the frameworks that structure our thought and actions "here."
These special issues of Hypatia-originally one but now two-were envisioned as a forum that would encourage such border-crossing reflections on
philosophical concerns in particular. We also wanted to bring together writings
representing a diversity of approaches to such concerns. We sought essays that
would explore, for both philosophers and thinkers in other disciplines, the
extent to which feminist philosophy must and does draw on the texts, data,
and concerns of work in other disciplines, responding to the challenges these
pose and the illuminations they provide. The situation is similar in the history
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Introduction
ics, epistemology, ethics, political philosophy, and even philosophies of science. These essays collectively emphasize the degree to which the landscape
of contemporary philosophy is being enriched and transformed by postcolonial
and multicultural feminist engagements with issues that are both intellectually
and practically urgent.
The essays in this first issue by Alison Jaggar, Susan Okin, Ofelia Schutte,
Lorraine Code, and Uma Narayan are later versions of papers initially pre-
the ideal of free and open discussion. She provides a detailed account of the
ways "closed communities" have been, and continue to be, epistemologically
and politically indispensable even while they have their moral and epistemological dangers.
that are struggling to advance women's interests, and engages the difficult
discourse community-that of activists and thinkers engaged in making international and national human rights agendas responsive to the predicaments
and interests of women. Okin points to some interesting tensions between the
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Hypatia
analysis in many ways bears out Jaggar's thesis about the importance of
multiple and overlapping feminist discourse communities as sites of critical
political challenges to the national and international status quo.
Ofelia Schutte's essay, "Cultural Alterity: Cross-Cultural Communication
and Feminist Thought in North-South Contexts," explores another set of
issues that pertain to conversations between differently located feminists,
using a phenomenological-existential and poststructural concept of alterity to
think about issues of cross-cultural communication. Underscoring the need to
develop a model to understand subaltern cultural differences, Schutte analyzes
the locations of those who are constructed as the "culturally different Other."
get across and that constitutes an element of cross-cultural incommensurability. Drawing on Anzalduia's figure of the multi-hyphenated mestiza self and
Kristeva's figure of the stranger within, Schutte argues for a feminist notion of
difference that facilitates the recognition of alterity both within and outside
the self. She enlists personal experience to delineate the construction and
implications of a culturally different Latina identity in Anglo-American contexts. Schutte uses her exploration of cultural alterity to caution Western
pays serious attention to the experience of Western colonialism and its ongoing contemporary effects.
cultural difference. Code articulates her own temptation to relativism, provoked by Western assumptions about "having the one true story." At the same
time, she acknowledges that situations such as the treatment of women by the
fundamentalist Taliban in Afghanistan pose severe test cases for such temptations to relativism. Code analyzes a variety of strategies employed by Chandra
feminist cooperation.
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Introduction
The issues of cultural difference that are the core concerns of the essays by
Schutte and Code resurface in Uma Narayan's essay, "Essence of Culture and
A Sense of History." Narayan points to the ways in which attempts to avoid
gender essentialism by taking into account cultural differences among women
sometimes lead to culturally essentialist pictures of particular Third World
cultures and of their contrasts to Western culture. Narayan analyzes the
common characteristics of essentialist pictures of culture and proposes a number of strategies that Third World feminists may find useful in challenging the
cultural alterity, Narayan insists that this be done in a manner that does not
replicate imaginary colonialist-essentialist understandings of the differences
between Western and Third World cultures. Narayan cautions that forms of
cultural relativism buy into essentialist notions of cultural differences and pose
at some influential writings from the 1980s by Trinh Minh-ha, Patricia Hill
Collins, Gloria Anzaldua, Maria Lugones and Elizabeth Spelman, and Regina
Harrison. While many feminist philosophers have already been using the
insights of such writings to transform the categories and assumptions that
shape their ethics, epistemology, or concept of the self, the easier and more
prevalent practice is simply to mention such works in a footnote without
taking the important step of using them to rethink the kinds of projects we
learned and are still encouraged to think of as uniquely philosophic. Nye's
reflection on these works illustrates how, in periods of intellectual change, it is
Gloria Anzalduia and Samuel Delany, to explore possibilities for a robust and
tensions between language and experience that often can lead to valuable
conceptual innovations.
In "Un Sitio y Una Lengua: Chicanas Theorize Feminisms," Aida Hurtado
provides a needed historical overview and synthesis of the various contributions of Chicana feminism, ranging from Chicana activism in the 1960s to
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Hypatia
non-Chicana scholars to engage not just with the few exemplary Chicana
texts, but also with the diverse concerns visible in a far broader range of these
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