乡村女性自我的再认识:一项来自恩施土家族双龙村的研究

传统女性主义者认为，女性的自我是无主体性的“他性”存在。现代女性主义的批判指出，女性自我是有主体的，但这种主体本质上是女性多种生存“策略”所体现的理性主体。本文基于对恩施双龙村女性的田野调查研究，提出了“女性自我是情感主体的自我”的观点，这种情感主体的自我具有包容性和排他性双重特征。情感主体的意义表现为两个方面：一是女性在对相关他人命运的关心及对他人无功利的或弱功利的付出中，为乡村社会的团结与整合做出了自己特殊的贡献；二是女性在感性的率性行为中，突破了既有的习俗与规则，为乡村社会的变迁做出了贡献。

Re-Recognition of the Rural Female Self: A Feminism Research of Enshi Tujia-Lung Village

Traditional feminists believe that women’s self is the “otherness” without subjectivity. Modern feminists point out critically that women’s self has subjectivity although in essence it is the rational subjectivity reflective of their various survival “strategies”. Based on the field study of the women in Enshi Tujia Lung Village， this paper proposes the idea of “emotional subjectivity constituting the female self”. Emotional subjectivity has two characteristics of inclusivity and exclusivity. Its meaning is also two folded: Women make special contributions to the social solidarity and integration in the rural areas via their care for others’ lives and their help to the less fortunate for no or little profit； and women make contributions to the social changes in the rural areas via their non calculated， spontaneous activities out of emotion that are not in accordance with the accustomed rituals or rules.