Gender is a kind of imitation for which there is no original; in fact, it is a kind of imitation that produces the very notion of the original as an effect and consequence of the imitation itself.
It seems, though, that historically we have now reached a position in which Jews cannot legitimately be understood always and only as presumptive victims.
I think that public grieving is a good thing. People need to be grieved; loss needs to be acknowledged publicly, because it helps to confer a sense of reality on the loss but also because it makes it known that this was a real life.
It seems to me that responsiveness is a better source for understanding what moral claims are and how they work upon us.
The effect of gender is produced through the stylization of the body and, hence, must be understood as the mundane way in which bodily gestures, movements, and styles of various kinds constitute the illusion of an abiding gendered self. This formulation moves the conception of gender off the ground of a substantial model of identity to one that requires a conception of gender as a constituted social temporality.
If there is something right in Beauvoir’s claim that one is born, but rather becomes a woman, it follows that woman itself is a term in process, a becoming, a constructing that cannot rightfully be said to originate or to end. As an ongoing discursive practice, it is open to intervention and resignification.
Irigaray remarks in such a vein that “the masquerade... is what women do... in order to participate in man’s desire, but at the cost of giving up their own”.
We must be undone in order to do ourselves: we must be part of a larger social fabric of existence in order to create who we are.
We can understand this conclusion to be the necessary result of a heterosexualized and masculine observational point of view that takes lesbian sexuality to be a refusal of sexuality per se only because sexuality is presumed to be heterosexual, and the observer, here constructed as the heterosexual male, is clearly being refused.
Those who commit acts of violence are surely responsible for them; they are not dupes or mechanisms of an impersonal social force, but agents with responsibility. On the other hand, these individuals are formed, and we would be making a mistake if we reduced their actions to purely self-generated acts of will or symptoms of individual pathology of ‘evil’.
The exclusion of those who fail to conform to unspoken normative requirements of the subject.
Wittig appears to take issue with genitally organized sexuality per se and to call for an alternative economy of pleasures which would both contest the construction of female subjectivity marked by women’s supposedly distinctive reproductive function.
The anticipation of an authoritative disclosure of meaning is the means by which that authority is attributed and installed: the anticipation conjures its object.
Destruction is thus always restoration – that is, the destruction of a set of categories that introduce artificial divisions into an otherwise unified ontology.
The task thus becomes to track the patterned ways that violence seeks to name as violent that which resists it, and how the violent character of a legal regime is exposed as it forcibly quells dissent, punishes workers who refuse the exploitative terms of contracts, sequesters minorities, imprisons its critics, and expels its potential rivals.
One might wonder what use ‘opening up possibilities’ finally is, but no one who has understood what it is to live in the social world as what is ‘impossible’, illegible, unrealizable, unreal, and illegitimate is likely to pose that question.
That my agency is riven with paradox does not mean it is impossible. It means only that paradox is the condition of its possibility.
It would surely be a mistake to gauge the success of feminism by its success as a colonial project. p41.
As feminism has sought to become integrally related to struggles against racial and colonialist oppression, it has become increasingly important to resist the colonizing epistemological strategy that would subordinate different configurations of domination under the rubric of a transcultural notion of patriarchy.
Perhaps also part of what dialogic understanding entails is the acceptance of divergence, breakage, splinter, and fragmentation as part of the often tortuous process of democratisation.
The mobilization of identity categories for the purposes of politicization always remain threatened by the prospect of identity becoming an instrument of the power one opposes.