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narratives of three generations of urban middle-class - eTheses ...

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selfhood and intimate disclosure. By illustrating that subjectivities produced under<br />

conditions <strong>of</strong> social, cultural and structural imperatives <strong>of</strong> the family, kinship, community,<br />

<strong>class</strong> and gender; can, in fact, sometimes develop different but quite strong sense <strong>of</strong><br />

shwattya or selfhood like that <strong>of</strong> Manjir and also resist hetero-normativity to create a<br />

sense <strong>of</strong> reflexive selfhood through subversive imagination, like that <strong>of</strong> Pushpa; this<br />

research re-conceptualizes ‘tradition’ or generally power as not merely restrictive but<br />

also productive (Foucault, 1990: 95). Thus, it interrogates whether ‘de-traditionalization’<br />

associated with the erasure <strong>of</strong> family, <strong>class</strong>, gender, and kinship ties is the only<br />

condition for a reflexive narrative <strong>of</strong> self. This interrogation <strong>of</strong> tradition as necessarily<br />

oppressive and antithetical to reflexivity and selfhood contributes to the academia <strong>of</strong><br />

post-coloniality and its feminism by opening up multiple ways <strong>of</strong> conceptualizing<br />

agency, power, resistance and subjectivity. By appreciating ‘situated knowledge’ within<br />

which subjects give meaning to heterosexual identities and practices <strong>of</strong> intimacies, this<br />

research empirically grounds the conceptualization <strong>of</strong> reflexivity and opens up multiple<br />

possibilities and limitations <strong>of</strong> practising and envisioning reflexivity and reflexive<br />

ordering <strong>of</strong> self-<strong>narratives</strong>. By this it not only <strong>of</strong>fers a reflexivity <strong>of</strong> ‘reflexivity’ but <strong>of</strong>fers a<br />

chain <strong>of</strong> reflexivity, that is, a reflexivity <strong>of</strong> reflexivity <strong>of</strong> reflexivity. In this chain, no<br />

reflexivity is ever final. Instead, it is continually negotiated under varying material, social,<br />

cultural, institutional and discursive conditions.<br />

The research also critiques Giddens’ cross-culturally monolithic ‘narrative <strong>of</strong> self’ (1992:<br />

75) associated with his claims for “new universalizing tendencies and commonalities in<br />

experience” (Heaphy, 2007: 70) and ‘transformation <strong>of</strong> intimacy’, in which there are only<br />

‘we’ and no ‘others’ (Giddens, 1991: 27). This research within a context <strong>of</strong> post-<br />

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