国际英语角第一期

Marx and Feminism

马克思和女权主义

Silvia Federici

本文摘录自Triple C (Communication, Capitalism & Critique) <Karl Marx @200: Debating Capitalism & Perspectives for the Future of Radical Theory>批判传播学国际期刊，这里所选用的材料是文章的第五个章节。

本文作者Silvia Federici是意大利裔美国学者、教师和著名女权主义马克思主义活动家。她是霍夫斯特拉大学(Hofstra University)的名誉社会科学教授和教学研究员。作者曾在尼日利亚做了多年的教师，也是非洲学术自由委员会的联合创始人。同时，作为是国际女权主义团体(International Feminist Collective)的联合创始人，是“为家务付工资”运动（Wages for housework campaign）的组织者。1973年，她促进成立了家务劳动组织。1975年，她出版了《反对家务劳动的工资》(Wages Against Housework)一书，这本书最常与家务劳动工资运动联系在一起。

——译者注

5. Feminism, Marxism, and the Question of “Reproduction”

5.女权主义，马克思主义，和对“再生产”的追问

Marx as a proponent of “women’s emancipation” through participation in social production mostly understood as industrial labour has inspired generations of socialists. However,a different Marx was discovered in the 1970s by feminists who, in revolt against housework, domesticity and economic dependence on men, turned to his work searching for a theory capable of explaining the roots of women’s oppression from a class view point. The result has been a theoretical revolution that has changed both Marxism and Feminism.

马克思本人投身社会化生产（俗称工业劳动），是此生产活动中 “女性解放”的坚定拥护者，其思想主张启发了几代社会学家。然而，在二十世纪七十年代，一群反对当时不平等的家务劳动制、家庭生活制同时提倡女性自身经济独立的女权主义者发现了一个完全不同的马克思。这些女权主义者试着在马克思理论著作中探索一个从阶级角度出发，能够解释女性受迫根源的理论。探索的结果引发了一场改变马克思主义和女权主义的理论革命。

This revolution included works such as Mariarosa Dalla Costa’s (1975) analysis of domestic work as the key element in the production of labour-power or Selma James’(1975) location of the housewife on a continuum with the “wageless of the world”, who nevertheless have been central to the process of capital accumulation, the redefinition by other activists of the movement of the wage relation as an instrument for the naturalization of entire areas of exploitation and the creation of new hierarchies within the proletariat. All these theoretical developments and the discussions they have generated have at times been described as the “household debate”, presumably centring on the question whether housework is or is not productive. But this is a gross distortion.What was redefined by the realisation of the centrality of women’s unpaid labour in the home to the production of the work-force was not domestic work alone but the nature of capitalism itself and the struggle against it.

这场理论革命催生的著作，包括玛丽亚·达拉·科斯塔对家庭劳动作为劳动力生产的关键要素的分析；以及谢尔玛·詹姆斯将家庭妇女定位于“无薪劳动”的生态群中（然而她们已然成为了资本积累过程的中心一环） 。其他积极的女权主义者在对薪资关系的重新定义中，认为这是一种为整个剥削领域服务的同化手段和在无产阶级内部建构新的等级秩序的工具。这些理论的发展和于此产生的论战时常被描述成“家庭辩论”，其议题大多聚焦家务劳动的生产效能命题上。但这是一种严重的曲解。在女性无薪家务劳动对社会劳动力形成的重要性的阐释中，重新定义的不仅仅是家务劳动，还有资本主义的本质和与反资本主义斗争。

Gross adj. 总共的；粗野的；恶劣的；显而易见的； vt. 总共收入； n. 总额，总数

Distortion n. 变形；[物] 失真；扭曲；

Mariarosa Dalla Costa：意大利自主女权主义者，与谢尔玛·詹姆斯合著了经典著作《妇女的权力与社会的颠覆》(the Power of women and the Subversion of the Community)。本书通过将家务重新定义为资本运行所必需的再生产劳动，从而引发了“家庭劳动辩论”。由于这种劳动被从工资关系中剔除而被忽视。达拉·科斯塔将这一分析发展成为对意大利工作主义的内在批判。她是国际女权主义团体(International Feminist Collective)的联合创始人。该组织于1972年在帕多瓦成立，旨在推动围绕家务问题的政治辩论和行动。

Selma James：美国作家、女权主义者和社会活动家。她与玛丽亚罗莎·达拉·科斯塔(Mariarosa Dalla Costa)共同撰写了妇女运动经典著作《妇女的权力和对社会的颠覆》。

——译者注

It is not surprising that Marx’s discussion of “simple reproduction” was a theoretical illumination in this process, as the confirmation of our suspicion that never would the capitalist class have allowed so much domestic labour to survive if it had not seen the possibility to exploit it. Reading that the activities that reproduce labour power are essential to capitalist accumulation brought out the class dimension of our refusal. It showed that this much despised, always taken for granted labour, always dismissed by socialists as backward, has in reality been the pillar of the capitalist organisation of work. This resolved the vexed question of the relation between gender and class and gave us the tools to conceptualise not only the function of the family, but the depth of the class antagonism at the roots of capitalist society. From a practical view point, it confirmed that, as women, we did not have to join men in the factories to be part of the working class and conduct anti-capitalist struggle.We could struggle autonomously, starting from our own work in the home, as the “nerve centre” of the production of the workforce.And our struggle had to be waged first against the men of our own families,since through the male wage, marriage and the ideology of love, capitalism has empowered men to command our unpaid labour and discipline our time and space.

马克思对“简易再生产”概念的讨论在这一过程中是一种理论阐释，其启示作用是不言而喻的，因为其消除了我们的疑虑，证实出如果资产阶级没有看到（从家庭劳动中）剥削的可能，他们是不可能允许如此多的家务劳动力存在的。当我们读到劳动力再生产运动是资本主义原始积累的必要环节时，就产生了阶级维度的排斥。它表明这种一直被社会主义者轻视、认为是理所当然的、落后的劳动形式，实际上已经成为了资本主义运作的中流砥柱。这解决了性别与阶级关系这一棘手的命题，并且为我们提供将家庭功能和植根于资本主义社会内部阶级对立状态概念化的工具。从实践角度来看，它证实了作为女性，我们不需要和男性一样进入工厂成为工人阶级的一员并（以此身份）进行反资本主义斗争。我们可以以我们的家务劳动为起点，作为劳动力再生产的“神经中枢”进行独立自主地斗争。同时我们的斗争必须首先是争取工资，并以此与自己家庭中的男性抗衡，鉴于通过男性的工资优越性、男权婚姻制和对（传统男权至上）爱情的观点，资本主义授予男性要求我们无薪劳动、约束我们时间和空间自由的权力。

Despise vt. 轻视，鄙视

Vexed adj. 生气的，烦恼的，恼怒的；为难的；焦急的

Antagonism n. 对抗，敌对；对立；敌意

Ironically, then, our encounter and appropriation of Marx’s theory of the reproduction of labour-power, in a way consecrating Marx’s importance for feminism, also provided us with the conclusive evidence that we had to turn Marx upside down and begin our analysis and struggle precisely from that part of the “social factory” that he had excluded from his work.

备受讽刺的是，我们对马克思关于劳动力再生产的理论的认识和引用，从某种程度上来说是将马克思对女权主义的重要性神圣化。当然，这也给了我们需要重新审视马克思主义理论并且开始我们自己的思考和斗争的确凿依据，而这恰恰需要从马克思在其著作中忽略的“社会工厂”的部分开始。

Appropriation n. 拨款；挪用

Consecrating vt. 奉献；使神圣；供神用；献身于； adj. 神圣的；被献给神的

Discovering the centrality of reproductive work for capital accumulation also raised the question of what a history of capitalist development would be like if seen not from the viewpoint of the formation of the waged proletariat but from the viewpoint of the kitchens and bedrooms in which labour-power is daily and generationally produced.

对资本积累的劳动力再生产的重要性的探索同样引发了一个问题，即如果不是从雇佣劳动的无产阶级形成的角度，而是从劳动力日日夜夜、世代产生和延续的厨房和卧室的角度思考，资本主义历史的演进又将会是怎样的呢？

翻译：奥伯里恩

校对：歪歪

排版：腾