Kyriarchat

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Kyriarchat is a word created by Elisabeth Schüssler Fiorenza to describe interconnected, interacting , multiplicative systems of domination and submission in which the same person can be oppressed in one context and privileged in another . It is an intersectional definition of the concept of patriarchy , it extends the analysis of oppression beyond gender-specific discrimination to include the dynamics of racism , heterosexism , classism , ethnocentrism , age discrimination and other forms of internalized and institutional discrimination .

Structural positions

Schüssler Fiorenza (2009) describes interdependent “layers of gender, race, class, religion, heterosexuality and age” as structural positions that are assigned at birth. She means that people hold multiple positions and that the positions with privileges become nodes through which the other positions are experienced. For example, in a context where gender is the primary privileged position (e.g. patriarchy), gender becomes the hub through which sexuality, race, and class are experienced. In a context where class is the primary privileged position ( classicism ), gender and race are experienced through class dynamics. Schüssler Fiorenza writes about the interaction between Kyriarchat and Critical Theory as such:

“In light of this analysis, it becomes clear that the universalist kyriocentric rhetoric of Euro-American elite men does not simply reinforce the dominance of the male sex, but it legitimates the imperial" White Father "or, in black idiom, the enslaving" Boss-Man "as the universal subject. By implication, any critical theory - be it critical race, feminist, liberationist, or Marxist theory - that articulates gender, class, or race difference as a primary and originary difference masks the complex interstructuring of kyriarchal dominations inscribed in the subject positions of individual wo / men and in the status positions of dominance and subordination between wo / men. It also masks the participation of white elite wo / men, or better "ladies," and of Christian religion in kyriarchal oppression, insofar as both have served as civilizing colonialist conduits of kyriarchal knowledges, values, and culture. ”

"In the light of this analysis it becomes clear that the universalistic, kyriocentric rhetoric of the Euro-American elite men does not simply reinforce the dominance of the male sex, but it legitimizes the imperial" white father "or (in the black idiom) the enslaved" boss man " "as a universal topic. Conversely, every critical theory, be it critical race, feminist, liberation theological or Marxist theory, which articulates gender, class or race differences as primary and original differences, masks the complex interplay of the structuring of kyriarchal foreign rule with regard to the topic of positions in individuals wo / men and in the status positions of dominance and subordination between wo / men. Also the participation of the white elite wo / men, or rather "women" and the Christian religion in the Kyriarchal oppression is veiled, as far as both have served as civilizing colonialist channels of Kyriarchal knowledge, values ​​and culture. "

- Elisabeth Schüssler Fiorenza : Prejudice and Christian beginnings

Tēraudkalns (2003) suggests that these structures of oppression are self-sustaining through internalized oppression; those with relative power tend to remain in power, while those without power tend to remain disenfranchised.

etymology

The term was coined by Elisabeth Schüssler Fiorenza as an extension of the patriarchy , derived from the Greek words κύριος kyrios ("lord, master") and ἄρχειν archein ("the first to be, to lead"). The term was coined in: But She Said: Feminist Practices of Biblical Interpretation (German: "But she said: Feminist Practice of Biblical Interpretation"), 1992.

literature

  • Valdis Tēraudkalns: Religion and political change in Europe: past and present . PLUS, 2003, ISBN 88-8492-141-4 , pp. 223-232 .
  • Elisabeth Schüssler Fiorenza: Prejudice and Christian beginnings: investigating race, gender, and ethnicity in early Christian studies . Fortress Press, Minneapolis 2009, ISBN 978-0-8006-6340-7 .
  • Elisabeth Schüssler Fiorenza and Postcolonial Studies . In: Journal of Feminist Studies in Religion . tape 25 , no. 1 , 2009, p. 191-197 .
  • Elisabeth Schüssler Fiorenza: Crossing Borders: Theoretical Demands of Feminist Theology: Selected Essays . 2nd Edition. Lit Verlag, 2007, ISBN 978-3-8258-7166-6 .

See also

Individual evidence

  1. ↑ Elisabeth Schussler Fiorenza: Transforming Vision: Explorations in Feminist Theology . Fortress Press, Minneapolis 2013, ISBN 978-0-8006-9806-5 , p. 26 .
  2. ↑ Caroline Vander Stichele and Todd C. Penner (Eds.): Her Master's Tools ?: Feminist And Postcolonial Engagements of Historical-critical Discourse. Society of Biblical Literature, Atlanta 2005, ISBN 978-1-58983-119-3 , p. 272 .
  3. ^ Wisdom Ways: Introducing Feminist Biblical Interpretation (s), accessed January 18, 2012
  4. ^ Prejudice and Christian beginnings
  5. ↑ Article in the Journal of Feminist Studies in Religion , accessed January 18, 2012.