Below an excerpt from "Memory, Alive and Clear" interview with Nalini by
J.Devika pp134--143, The Autobiography of a Sexworker
... * You took the bold step of reclaiming your autobiography-- not a easy
thig to do. Could you tell us how ad why this happeed?*
... I could do this-- make the decisio to rewrite-- because I had may
frieds, me ad wome, who were youg activists, of whom few are known to be
'feminists'! With them-- N.Baiju, Shaju V V., ShameenaPV, Reshma Bhaadwaj,
S.Sanjeev, and Dileep Raj-- I have had very equal relationships.We were
friends-- They didn't treat me as if I was an older sister or something.
That was excellent, because when they
agreed to help me write, it was clear that they wouldn't tell me how to
write.They never pretended to be more learned than me; I never felt I was
less learned than them. I could express myself in my own style with them.
And they worked as a group, which was very good for me, since their many
questions reactivated my memories and allowed me to tell a good story.
This wasn't the case with the first version. The person who worked with
me didn't encourage the participation of others-- it was only his effort
that counted. And I hardly ever participated in shaping the story. Whenever
I made a suggestion about style , he'd tell me that this was not the way it
was done, that the rules of an autobiography didn't allow it, or something
else.
[ pp 142--143]
On 10/17/07, salimtk <[EMAIL PROTECTED]> wrote:
>
> how is it possible to think of an imaginary position for purely
> transparent communication?
>
> how far individual reflexivity and responsibility in a narration will
> crumble the prejudices of historical
> frameworks?
>
> is there a scope of individual reflexivity and responsibility if we
> use some external frameworks as a tool to understand and narrate?
>
>
> On 10/16/07, Dileep Raj <[EMAIL PROTECTED]> wrote:
>
> >
> >
> > Anil,
> >
> > Whether it be I.gopinath or me, the problems in
> > listening and transcribing are partly structural . So I won't claim
> > that transparent communication is possible. But we could be
> > reflexive and responsible in it, which make a difference.
> >
> > As memory, the frameworks through which that get narrativised also
> > have a history which is mediated through gender prejudices...Gopinath
> > refused to listen and reproduce Nalini's narrations. He filtered it
> > through
> > a male framework and thus Nalini can't politically own it.[ that is my
> > understanding]
> >
> >
> > > >
> >
--
Dileep R I thuravoor
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