圍群 MONUMENT of APRON

正在读一本关于“跨国家理论”的书，叫《The Birth of Chinese Feminism》。主要有一些何殷震、梁启超（我在北京最后住的房子是他原来的住宅，哈哈）和金天翮的文本翻译。在这里摘选一些重要的部分：

第10页：

This analytical category is what she named 男女 nannü (man and woman; male/female), a mostly untranslatable conceptual totality that signifies not only gendered social relations between man and woman but also, more broadly, the relationship of the past to the present, of China to the world, of politics to justice, of law and ritual to gendered forms of knowledge, interaction, and social organization. In short, nannü is the category through which He-Yin Zhen understood her world as an always-already gendered time-space of social activity, production, and life.

第11页：

Interpreting nannü as a kind of “gender” has the advantage of assimilating He-Yin Zhen’s work into the discourse of late-twentieth-century feminism familiar to Anglophone readers. By the same token, it could ensnare us in conceptual traps. Translating nannü literally word for word—nan for “man” and nü for “woman”—into two or several English words, “man and woman” or “male/female,” is just as unsatisfactory because the literal translation could contradict He-Yin Zhen’s theoretical project, which takes nannü as a single conceptual mechanism, used as both noun and adjective, that lies at the foundation of all patriarchal abstractions and markings of distinction. …the issue here was not so much about the existence or nonexistence of verbal equivalents as it was about the translingual precariousness of analytical categories as they pass or fail to pass through different languages and their conceptual grids.

Lydia H. LIU, Rebecca E. KARL & Dorothy KO, ed. The Birth of Chinese Feminism: Essential Texts in Transnational Theory (New York: Columbia University Press) 2013.