Feminist theory in Bangladesh is in primary stage. In subcontinent we the people are accusation each other. Muslim, Hindu Christian, and Buddhist all are intimate friend as the question of status of women. But they are accusation each other. In Muslim the devil culture pardha is the root causes of women inequality. In Hindu religion, husbands are considering as god. It is also one kind of ghost idealism. According to bible “there is no curry in hell with out women scorn. What a pathetic verse this is! In Buddhist there is manu. Let we are talk about him. But now we are speak about some feminist and their ideas.
The language forlornly invokes the ideal of sisterhood whose absence in practice is, I think, what feminist theory is all about. For, as Lennox observes, the subject of Conflicts in Feminism is not feminism in general but feminist theory--more precisely, feminist theory as elaborated mainly in the English departments of American colleges and universities. I suppose therefore that feminist theory has defined itself as the study of feminist discord, and that its practice, while attempting to mediate that discord, must of necessity refer to and possibly also exacerbate it. While furiously debating each other, feminist theorists agonize over their belief that feminism ought to be particularly characterized by cooperative, supportive behavior among its adherents: that, in a phrase, feminism ought to represent the "different voice" of women (Gilligan). Put more theoretically, feminist theory constantly analyzes and destabilizes every feminist attempt to ground practice in one definition of woman, while nevertheless clinging to a notion of women as a single group on behalf of whom it is doing its work. Ultimately the greatest agony of feminist theory in particular, as opposed to feminism in general, may be that it.
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