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Australian Journal of Education ing history-as indeed some of the recent revisionist historical and social anthropological research does-in terms of a multiplicity of overlapping and mutually informing modes, in terms of heteroglossia? One other historiographical and political issue needs to be taken up: the pri mary sources here-literary and ecclesiastical history-are largely by men and about men. The key pronominalisation of the authorlspeaker/writer/translator as 'he' is indicative of a history which silences women and textuality. This is important, for the history ofliteracy has yet to deal with its own self-appellation: the technology itself remains a gendered entity, dominated by the principles and precepts of patriarchy. This omission signals the importance of retrieving woman's relations and subordination via text, and also the need to reconsider literacy as a historically gendered exercise, notwithstanding the protestations of educators and psychologists who would see it as a neutral cognitive entity. The problem is foregrounded by the clear links between gender-based inclusions and exclusions in reading/writing practices by religious institutions and schools which continue to this day. Consider, for instance, the exclusion of women in Arabic countries from Quranic literacy as but one indicator of the prohibitive barriers against women's literacies in the Middle
Australian Journal of Education – SAGE
Published: Nov 1, 1990
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