曼彻斯特代写Essay 本质主义观点

2020-02-29 19:53

我也避免了对单一基督教达利特身份的本质主义观点,从而避免了对达利特身份作为刻在石头上的现象的固定。当种姓通过多种模式和交叉点,与城市、农村、大都市、世界主义、性别化等发生作用时,举几个影响种姓的表现及其对基督教达利特的人类现实的影响的轴。在这些人类现实的背景下,上帝与社会中被非人化的达利特群体的关系,也见证了上帝的人格。这用耶稣自己的话表达了,他在登山宝训中对穷人的偏爱,或者用Gustavo Gutierrez的话来说,对穷人的偏爱。正是这种在与上帝的平等关系中发现的解释学丰富的主体间性实在,为达利特的主观性提供了一个探索世界的空间,一个人与他人的关系,一个人与上帝的关系。这是一篇多样性的文章,不仅仅是一篇可以被解构以使抽象概念永世长存的文章,我的议程是突出社区解放和与上帝接触的现实。作者反对打破爱的普遍伦理的种姓规范,通过参与上帝的爱作为对达利特社区的团结,对这篇论文的范围和被压迫的大多数人的支持,继续是我的基本原理。在这首歌的副歌中,Arul Baranae Kelumae这一短语提出了达利特主体作为一种不平等的等级秩序的对话的发起者的可能性,这是通过基督教的框架得以实现的。没有仆人或非统治地位的人能够要求主人听他或她的请求,或要求主人(无论男女)对他或她的思想进行推理。这句话暴露了一个积极主动的代理人的角色,而不是一个种姓秩序继续要求的温顺奴隶的角色。作者在这里请求上帝倾听她/他/他们的悲哀。即使当一个处于奴隶地位的人试图与“更高”的种姓进行推理时,他的思想和感情也必然会被忽视。
曼彻斯特代写Essay 本质主义观点
I also avoid an essentialist view of unitary Christian Dalit identity and thereby avoid fixation of Dalit identity as a phenomenon etched in stone. As caste works itself across through multiple modes and intersections vis-a-vis urban, rural, metropolitan, cosmopolitan, gendered, to name a few axes that affect the performance of caste and its effects on Christian Dalit’s human realities. In the backdrop of these human realities, God’s relationship with the dehumanized Dalit section of the society is a witness to God’s personality as well. This expressed in Jesus’ own words, a preference for the poor in spirit, according to his sermon on the mount or in Gustavo Gutierrez’s words, a preferential option for the poor[13]. It is this hermeneutically-rich intersubjective reality found within the egalitarian relationship with God that offers the Dalit subjectivity a space to explore the world, one’s being in relation to fellow humans, one’s being in relation to God. It is a text of multiplicities and not merely a text that can be deconstructed to perpetuate abstractions, but my agenda is to foreground realities of liberation for the community and engagement with God. The author works against the norms of caste that disrupt the universal ethics of love, by engaging in God’s love as solidarity for the Dalit community, for the scope for this paper and for the oppressed majority, continues to be my rationale. In the chorus of the song, the phrase Arul Baranae Kelumae brings up the possibility of the Dalit subject as the initiator of conversation in an unequal order of caste, made possible through the Christian framework. No servant or the non-dominant person can afford to ask a master to listen to his or her plea or ask the master, either a man or woman, to reason with his or her thought. The phrase exposes the role of a proactive agent rather than that of a meek slave that a caste order continues to demand. Here the author is asking God to listen to her/his/their woes. Even when a person in a slave position tries to reason with the ‘higher’ caste, the thoughts and feelings are bound to be disregarded.
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