Qualitative Research · 2008 · 46 citations · 27 references
Methodological OrientationSouth Asian CultureEducationNarrative And IdentitySocial ChangeJewellery ProductionFeminist GeographyCultural StudiesJournalismSocial SciencesField MethodFeminist ResearchGender StudiesTransnational FeminismsFeminist ScholarshipFeminist PerspectiveMultiple StandpointsFeminist TheoryPositionality StudiesFeminist MethodologiesFeminist PhilosophyCultureMultisited ResearchOrganizational CommunicationEpistemological DebatesEthnographyAnthropologyFeminist MethodSocial AnthropologyCultural Anthropology
The author reflects on her multiple positionalities—Indian, non‑Bengali, elite, woman—and the fluid insider/outsider stance within the field. The article examines multisited jewellery production in India to contribute to feminist epistemology. The study analyzes jewellery production across Noida Export Processing Zone, Delhi, and Medinipur villages, using gender, class, and age hierarchies to reveal fluid actor standpoints. The analysis shows that women are largely excluded from NEPZ production, marginal in Delhi, and invisible in Medinipur, yet some contest these discourses, challenging their housewife identity.
The article contributes to the epistemological debates in feminism through the analysis of multisited research on jewellery production in India. The multisited research focuses on different localities — Noida Export Processing Zone (NEPZ), Delhi and villages of Medinipur having direct and indirect links to the global market. It analyses how the multiple sites structured by gender, class and age hierarchies reveal the multiple and fluid standpoints of different actors. The multiple standpoints of different actors feed into discursive practices of a complete exclusion of women from the production process of handmade jewellery in NEPZ, their marginal presence in Delhi, and their invisibility despite preponderance in the villages of Medinipur. These narratives constitute the subjectivity of men as `breadwinners' and of women as `housewives'. However, some women contest the discourses around marginalization of their work and present points of break in the configuration of power, questioning their subject position as `housewives'. Weaving these complex webs of narratives, I am reflexive of my multiple positionality as Indian, non-Bengali, elite, woman and the fluidity of my position as an insider/outsider in the `field'.
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