Itâ??s difficult to identify and define resistance but one basic feature (which is overlooked) is the fact that resistance can very rarely be unconscious. Resistance is a conscious act carried out for the purpose of resistance. This is usually not a problem since it is reasonably easy to see that those who resist have made a conscious decision to do so. The issue with conscious choice is usually discussed in situations where the courts believe that the act is criminal rather than activism.
But there is another side of the coin. Should resistance studies also advocate a normative approach? In other words should those studying resistance also advocate resistance? This question of the normative approach is actually not so unique. It stems from the discussion of cultural relativity. This discussion (simplified) is engaged in the argument whether a culture has the right to condemn or condone acts it finds abhorrent when these occur within another culture?
These thoughts are sparked off by a trip to India. Mumbai is an energetic city filled with young educated people looking for good, well-paid jobs â?? preferably with a multinational corporation. This in itself is not a problem. But within this modern culture they also manage to incorporate traditional values. In a discussion on marriage and relationships the young and educated all felt comfortable with traditional family life. This included, naturally, the role of the women as subservient to the man, the wife subservient to the mother-in-law etc.
India is a complex fascinating society. But it also challenges many of my values. In particular the family values and gender roles â?? but it also places demands on me. Should the Indians resist their traditional family roles? Or is my approach to family and frustration at the lack of resistance among them simply a western approach on steroids?
Should the resistance scholar advocate resistance? Is this a question of academic detachment or method?