School of English, University of Leeds, Leeds, UK
Med Humanit. 2022 Sep;48(3):298-307. doi: 10.1136/medhum-2020-012052. Epub 2021 Apr 23.
Using original archival research from Amazwi South African Museum of Literature, this article examines representations of abortion in three novels by Bessie Head: (1968), (1971) and (1973). I argue that Bessie Head documents both changing attitudes to terminations of pregnancy and dramatic environmental, medical, and sociopolitical developments during southern Africa's liberation struggles. Furthermore, her fictional writing queers materialism and its traditionally gender-dichotomous origins, presenting an understanding of development which exceeds temporal or national boundaries. Her treatment of human reproduction in both tangible and figurative terms disrupts teleological definitions of exile: separation and loss, rendered through literal and metaphorical abortions, are seen as inherently vital processes for gaining agency in post/colonial southern Africa. Instead of using discourse from contemporary debates about freedom and choice, which are often polarised, I use the term 'reproductive agency' to refer to a continuum of ethical presentness, rooted in considering women's desires. My literary analysis explicitly concentrates on Head's biological imagery of growth and separation and how this ruptures repronormative discourse underpinning colonial expansion in southern Africa. I refer to Head's ethical outlook as a critical form of humanism. My understanding of critical humanism differs from humanism proper in that it relies on queer associations: both queerness as strangeness, and queerness as resistance to categorisation (much like Head's critiques of essentialist national identities). Adapting new materialist theories with postcolonial scholarship, I coin the term 'queer vitality' to argue that abortion involves both tragedy and desire, and that southern African feminist fiction functions as postcolonial theory when the concept of reproductive agency is understood to encompass both individual and collective desires. In Head's words, in her creative worlds, abortion does not signal the ending of a life, but rather a plethora of new possibilities.
本文利用 Amazwi 南非文学博物馆的原始档案研究,考察了贝茜·海德的三部小说中对堕胎的描述:《夜之河》(1968 年)、《我是非洲的女儿》(1971 年)和《克利奥帕特拉在刚果》(1973 年)。我认为,贝茜·海德记录了在南非解放斗争期间,人们对终止妊娠的态度的变化,以及环境、医疗和社会政治的急剧发展。此外,她的虚构作品对唯物主义及其传统的性别二分法起源提出了质疑,对发展提出了一种超越时间或国界的理解。她以有形和比喻的方式处理人类生殖,打破了流亡的目的论定义:通过字面和隐喻性的堕胎所呈现的分离和损失,被视为在后殖民南非获得代理权的内在重要过程。我没有使用关于自由和选择的当代辩论的话语,这些话语往往是两极分化的,而是使用“生殖代理权”一词来指代一种伦理在场的连续体,这种伦理在场根植于考虑女性的欲望。我的文学分析明确集中在海德的生物成长和分离意象上,以及这种意象如何破坏南非殖民扩张的重新规范话语。我将海德的伦理观点称为一种批判的人文主义。我对批判人文主义的理解与人文主义不同,因为它依赖于酷儿的联想:既是陌生感,也是对分类的抵制(就像海德对本质主义民族身份的批判一样)。我借鉴新唯物主义理论和后殖民主义学术,创造了“酷儿生命力”一词,认为堕胎既涉及悲剧,也涉及欲望,当生殖代理权的概念被理解为包含个人和集体的欲望时,南非女性主义小说就成为了后殖民理论。用海德的话说,在她的创作世界中,堕胎并不标志着生命的结束,而是标志着无数新的可能性的开始。