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Slavica Srbinovska. Atðíirîbu telpa: tçlu radîðana multikultûru dialogâ
5.Differentiation and inter–cultural dialogue through the
paradigm of gendering: possibility of life as an androgyny
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I would like to finish my explanation by speaking about my point of view, or
rather from the position of the woman from the Balkan. That is also an aspect of differences
that full the space of our everyday living with the other. This position, also,
points out to the problem of intercultural and inter–subjective dialogue between the
people. The differences female/male was the first bounder or limitation imposed in
the language and in the reality between the people that are treated as a different categories
of people with unequal opportunities.
The philosophy of differences is anticipated historically very early by founding
the differences that looks coming natural, but they have their social implications.
Because of that we are speaking about the gender, although the difference or bounder
between sex and gender relations, that are inscribed in English language, doesn’t
explain where sex stops and gender starts, that means that the limit between the terms
is very difficult to be established. The oldest difference inscribed in the language and
thought is the sexual or gender difference. It is basic although unquestionable and
un–problematised; it is a part of our life where we have a habit to sexuate everything.
That means that the process of making the identification is usually followed by the
process of making the differences, the oppositions always go together: integration and
isolation, universality and differences. The status of women is usually analyzed by
speaking about differences, but with approaches that are included in the former analyzing
of the philosophy of differences, ‘theory’ of “balkanization” or “europeisation”.
Using the symbol, we can remember about the story/myth about the Beauty/ Europe,
and the wild and barbarian man from the Balkans that seduce her, or try to kidnap her
and get her from her own place of order and organization, cosmos, to his chaos and
natural way of leaving.
Women from the Balkan are usually represented as an incarnation of the boundaries,
they are poor, but natural and contradictive in themselves, “balkandzika” is a
word of their stigmatisation. Although we speak about the state or the nation organized
through the process of establishing the identity in the figure of the Father,
women are subordinated in their position of the guarantee of the hegemonies of the
nation.
At the end, we have to accept the argument that the gender relations exist in all
type of communities and they don’t need a state. First boundaries are incarnate inside
the community of people; they point out to the differences by dividing people into
categories with unequal opportunities. 13
The role of the woman is to incarnate the role of the universal pattern to the extent
that even the organization of the state follows it. The women are the limit of the
masculine universality under the mask of neutrality. Within the family, the women are
relegate to the private space and rendered symbolically invisible and without publicity.
They have their function to represent the clean line of the nation and its foundation
in the institution such as family is. How can be explained the relation between
the women and the state, between the limit and border, from one side and universal
and global world of the people to the other side?