BibliografíaAbu-Lughod, L. (1991). Writing Against Culture. In R. Fox (Ed.), Recapturing Anthropology (pp. 466-

478). Santa Fe: School of American Research.

The importance of these two groups lies not in any superior moral claim or advantage they might have in doing anthropology, but in the special dilemmas they face ,dilemmas that reveal starkly the problems with cultural anthropology's assumption of a fundamental distinction between self and other.(466)

The notion of culture (especiallyas it functions to distinguish "cultures"), despite a long usefulness, may now have become something anthropologists would want to work against in their theories(466)

A helpful way to begin to grasp why is toconsider what the shared elements of feminist andhalfie anthropology clarify about the self/other distinctioncentral to the paradigm of anthropology(466) (Abu-Lughod, 1991)

Feminist scholars, united by their commonJPposition to men or to patriarchy, produce a dis-.:oursecomposed of many voices;they "discovertheidf by becoming conscious of oppression from theOther(467)

One wayto retaintheir identities as anthropologists is to make thecommunities they study seem "other." Studying ethniccommunities and the powerlessassures this.3Sodoes concentrating on "culture(467)

If anthropology continues to be practiced as thestudy by an unproblematic and unmarked Westernselfof found "others" out there, feminist theory, anacademic practice that also traffics in selves andothers, has in its relatively short history come torealize the danger of treating selves and others asgivens(467)

the problem is that "once 'woman' isdeconstructed into 'women' and 'gender' is recognizedto have no fixed referents, feminism itselfdissolves as a theory that can reflect the voice of anaturalized or essentializedspeaker(468)

(Abu-Lughod, 1991)