Heidi Mirza (1992) argues that the

Heidi Mirza (1992) argues that the cultural construction of femininity among African-Caribbean girls fundamentally differs from the forms of femininity found among their white peers. In the case of Amrit and Shamina, there were substantial areas of overlap rather than fundamental differences. However, neither managed to carve out spaces in which to escape gender subordination from the boys in the ways that the ‘spice girls’ and the ‘tomboys’, both all-white groups, did. Racism and its impact on subjectivities may well be an issue here. Although it is impossible to make generalisations on the basis of two children, ethnicity, as well as class, appears to be an important consideration in the possibilities and performance of different femininities.

結果 (繁體中文) 1:

海蒂·米爾扎（1992）認為，女性氣質的非洲 - 加勒比女孩中的文化建設從根本上他們的白人同行中發現的形式女性氣質的不同。在阿姆里特和Shamina的情況下，有重疊的實質性領域，而不是根本性的分歧。然而，無論是設法開拓出在其中逃避的思維方式的“辣妹”和“假小子”，無論是全白的群體，做了男孩的性別從屬空間。種族主義和對主觀性的影響很可能是這裡的問題。雖然不可能讓兩個孩子，種族，以及類的基礎上概括，似乎是在準備一個重要的考慮因素，不同femininities的性能。

結果 (繁體中文) 2:

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結果 (繁體中文) 3:

Heidi Mirza（1992）認為，非洲加勒比女孩的女性氣質文化結構與白人同齡人的女性氣質有著根本的不同。在Amrit和Shamina的案例中，存在大量的重疊區域，而不是根本性的差异。然而，兩人都沒有像“辣妹”和“假小子”這兩個全是白人的群體那樣，成功地從男孩身上劃出擺脫性別從屬的空間。種族主義及其對主觀性的影響很可能是這裡的一個問題。雖然不可能根據兩個孩子來概括，但種族和階級似乎是考慮不同女性特質的可能性和表現的一個重要因素。