Pushing Dualisms and Differences: From ‘Equality versus Difference’ to ‘Nonmimetic Sharing’ and ‘Staying with the Trouble’

Abstract

Critically revisiting the ‘equality versus difference’ dualism that is inscribed in the feminist canon of the last decades is an important task for feminist ethico-political discussions today. The theoretico-political tension between claims of equality and difference still troubles feminist discussions and thus needs to be addressed by contemporary research. Yet, moving beyond the persisting antagonism cannot be done by either moving outside the problematic relation or by choosing one term over the other. It is, as Joan W. Scott noted, impossible to choose between equality and difference, so that other ways of tackling the problem are needed. This article suggests a new line of flight for feminist politics in respect to this founding paradox from a feminist new materialist/posthuman(ist) perspective. Via an affirmative reading of Irigaray's cosmopolitical concern of Sharing the World (2008) and a critical investigation into the structuring ‘anthropological limit’ (Derrida) of her sexual difference thinking, the author pushes the dualistic framework of equality versus difference towards a thought of ‘nonmimetic sharing’ and ‘staying with the trouble’. In her argument, she turns to the differential worldings of Grosz's ‘differing’, Barad's ‘quantum’ and Haraway's ‘terran’ in order to open up ethico-political alternatives to engage difference(s) differently. The article ultimately argues that by affirming all multifaceted (im)material worlding entanglements, significant new insights can be gained for both theorizing differentiality as ethico-onto-epistemological ‘becoming-with’ and for practising this world of/as difference(s) in a more ‘response-able’ manner.     

REFLECTIONS ON THE WAIF

The term ‘thinspiration’ is used within the pro-anorexia (pro-ana) community to classify images of slenderness that represent aspects of anorexic experience and/or idealise extreme to emaciated slender bodies. This paper discusses thinspiration via an analysis of 1990s grunge culture and its stylisation of subjective crisis. By reflecting on some of the meanings associated with British fashion's figure of ‘the waif’, it argues that images of extremely slender bodies presented in pro-ana thinspiration menus can be located within a discursive field where distress is a problematic signifier of subjective agency and power. It suggests that although some strategies of the pro-ana community are aligned with the feminist challenge to the dominant gaze and its demand for slender femininities, some images of anorexic distress, such as those found in the category of ‘real girl’ thinspiration, have the potential to reproduce oppressive representational strategies and sustain a view in which damage to women's bodies is promoted as a source of identity. As thinspiration is produced largely online and by women themselves, this paper calls for a renewed focus on the debate about the impact of slender ideals not only on women as consumers but also as producers of images.     

rethinking the interplay of feminism and secularism in a neo-secular age

The need to re-examine established ways of thinking about secularism and its relationship to feminism has arisen in the context of the confluence of a number of developments including: the increasing dominance of the ‘clash of civilizations’ thesis; the expansion of postmodern critiques of Enlightenment rationality to encompass questions of religion; and sustained critiques of the ‘secularization thesis’. Conflicts between the claims of women's equality and the claims of religion are well-documented vis-à-vis all major religions and across all regions. The ongoing moral panic about the presence of Islam in Europe, marked by a preoccupation with policing Muslim women's dress, reminds us of the centrality of women and gender power relations in the interrelation of religion, culture and the state. Added to postmodern and other critiques of the secular-religious binary, most sociological research now contradicts the equation of modernization with secularization. This article focuses on the challenges that these developments pose to politically oriented feminist thinking and practice. It argues that non-oppressive feminist responses require a new critical engagement with secularism as a normative principle in democratic, multicultural societies. To inform this process, the author maps and links discussions across different fields of feminist scholarship, in the sociology of religion and in political theory. She organizes the main philosophical traditions and fault lines that form the intellectual terrain at the intersection of feminism, religion and politics in two broad groups: feminist critiques of the Enlightenment critique of religion; and feminist scholarship at the critical edges of the Enlightenment tradition. The author argues that notwithstanding the fragmented nature of feminist debates in this area, common ground is emerging across different politically oriented approaches: all emphasize ‘democracy’ and the values that underpin it as the larger discursive frame in which the principle of secularism can be redefined with emancipatory intent in a neo-secular age.     

Notes Towards a Surfacing of Feminist Theoretical Turns

This article suggests that feminist theoretical turns are illuminating to study, as they make explicit how Western feminist theory is interested not only in the content of different theoretical turns, but also, relatedly, in how these turns move feminist theory in particular directions. Exploring some of the current and historical debates about turns in feminist theory, I pay particular attention to how they might be understood in terms of a wide range of work on the non-linear temporalities of feminist theory. I suggest that one way to understand the non-linear temporalities evident in debates over feminist theoretical turns is through a ‘turn to the surface’. To explicate this suggestion, I offer a series of five indicative issues, terms and ideas, which emerge both from recent work on the surface and feminist theory, and from my attempts to think conceptually about turns, surfaces and the relations between them. These are: (i) reflexivity, (ii) possibility, (iii) lines, (iv) knots, and (v) diagrams. I conclude by raising a number of further points that emerge through an attempt to engage in the surfacing of feminist theory.     

Theorising The Everyday

This article reflects on the gender politics integral to theories and cultural histories of the everyday in the contemporary Humanities and (to a lesser extent) Social Sciences. Since the 1990s feminist scholars have observed the gender bias integral to many canonical twentieth-century theories of the everyday. In spite of these observations, I suggest that much everyday life theory and recent studies that map a cultural and intellectual history of the everyday continue to reflect this gender bias. I suggest that one possible reason for this is women’s historical exclusion from the realm of theoretical discourse broadly conceived, and propose that in order to trace alternative critiques and histories of the everyday feminist scholars need to look to alternative modes of cultural and discursive production—for example, literature, the essay and art—through which to trace implicit and explicit analyses of the everyday by women. The second part of the article turns to the work of the twentieth-century photographer Dorothea Lange as a case in point. While Lange’s work has never been discussed in studies of the everyday, the concept underpins her practice and her work offers some suggestive points of comparison to approaches to the everyday both in Lange’s time and in contemporary theory. Focusing on her little-known essays ‘Documentary Photography’ and ‘Photographing the Familiar’ and some of her images of rural California during the Depression years, I examine her account of the role of the ‘familiar’ and everyday to the social, aesthetic and ethical potential of documentary photography as a medium at the time.     

DAMNED IF YOU DO AND DAMNED IF YOU DON'T

In contemporary Western societies women are often thought to have overcome inequality, become autonomous and resistant to social pressures, and in so doing gained the freedoms to make their own choices. However, this ‘post-feminist sensibility’ can arguably be seen as a double-bind as some types of ‘choices’ cannot always be recognised as freely chosen if they are taken as an indication of failing to resist social (appearance) pressures. We argue that one such example is the ‘choice’ to have cosmetic breast surgery, a practice that has received both criticism and celebration from different feminist angles. In this paper we analyse how women who have had breast augmentation are constructed by readers of an internet blog in which they are largely vilified and pathologised for not valuing their ‘natural’ (yet ‘deficient’) breasts. We demonstrate how the same discursive constructions that appear to value women's ‘natural’ bodies simultaneously (re)produce the conditions in which women may feel the need to have breast augmentation.     

Struggling for food sovereignty in the World March of Women

This contribution focuses on how food sovereignty is being re-signified as a feminist issue by a non-peasant transnational feminist network, the World March of Women. First, we review the feminist literature on women, gender and food sovereignty and make suggestions regarding how to conceptualize the latter to better analyze women’s and feminist struggles on this terrain. Second, we highlight the variety of discourses and practices through which food sovereignty is appropriated in the different spaces and scales of the March. Third, we identify the political dynamics that underlie the uneven deployment of the project of food sovereignty among the national coordinating bodies of the March. Our conclusion stresses the role of discursive articulations and of internal and external alliances as processes through which food sovereignty is both diffused and transformed, and draws some implications for the larger scholarship on food sovereignty.     

Construction,control and family planning in Tanzania: some bodies the same and some bodies different

The benefits of family planning for those who desire it, and the possibilities of coercion against those who do not, are well-known aspects of international population policies. Family planning technologies, more than simply a means for preventing conception, are involved as identity artefacts in the construction of bodies and in the reproduction of power relations. As such, modern contraceptives, organized by and implemented through, donor-funded programmes constitute a discursive apparatus through which scattered hegemonies are disseminated. Women's use of family planning, traditional and modern, allows them to counter the expectations of these hegemonies at some times, and to embody them at others. Both service providers and clients, construct identities, referenced through women's bodies, using the discourses of international population control and family planning. This paper uses data collected in Tanzania to understand how notions of modernity in the family planning programme construct Tanzanian female bodies as ‘traditional’ and ‘modern’, how these discursive inequalities reflect and compound material disparities and how these logics come into play in the ways that women construct themselves and each other.     

affective politics,debility and hearing voices: towards a feminist politics of ordinary suffering

This paper is an intervention within feminist and queer debates that have re-posed so-called negative states of being as offering productive possibilities for political practice and social transformation. What is sometimes called the politics of negative affect or analyses of political feeling has sought to de-pathologise shame, melancholy, failure, depression, anxieties and other forms of ‘feeling bad’, to open up new ways of thinking about agency, change and transformation. Ann Cvetkovich’s recent memoir explores depression as a public feeling and argues that ‘feeling bad might, in fact, be the ground for transformation’. As she suggests, the question, ‘how do I feel’ could usefully be reframed as ‘how does capitalism feel’? This performative staging of political forms of psychosocial reflexivity opens up new strategies for survival, new visions of the future, and importantly de-medicalises feeling beyond an individual expression of psychopathology. The grounds for affective politics might be found within new feminist futures that are attentive to the relations between emotion, affect, feelings and politics. This paper will be situated within these debates and the challenge of thinking about the productive possibilities of negative states of being. However, rather than focus on depression, I will turn my attention to experiences such as psychosis and temporal dissociation, based on my long-standing research with the Hearing Voices Network. In the context of discussions of disability and capability I will discuss the value of concepts such as debility, and ‘living in prognosis’, and respond to the call to think through what such states might offer for feminist and queer practice.     

blogging solo: new media, ‘old’ politics

This article focuses on the blogosphere as an oppositional field where the meanings around contemporary Western women's singlehood are contested, negotiated and rewritten. In contrast to dominant narratives in which single women are pathologised, in the blogs by, for, and about single women analysed here, writers aim to refigure women's singleness as well as providing resources, support and a textual community where others can intervene and contribute to the re-valuation of single women. These blogs also function as alternative forms of knowledge, seeking to (re)legitimise women's singleness and to trouble their aberrance and social liminality. Rather than only considering the form in isolation from its content, this article analyses the discourses deployed by bloggers and within blogs and how women bloggers publicly perform their very singleness as part of a personal and political strategy of re-signification. In this way, while cautious not to overestimate the democratic potentialities of the so-called blogosphere, it underscores the important cultural – and indeed political – work being undertaken by single women therein. Moreover, by demonstrating how these blogs use discursive tactics commonly associated with feminism's second-wave – women's consciousness-raising; identity politics; deploying and reiterating the famous feminist dictum: ‘the personal is political’; naming discrimination; and empathy and community-building – it argues that they are using so-called ‘new’ media for what is now problematically believed to be ‘old’ (feminist) politics.     

troublesome threesome: feminism,anthropology and Muslim women's piety

This article critically addresses recent anthropological and feminist efforts to theorize and analyse Muslim women's participation in and support for the Islamic revival in its various manifestations. Drawing on ethnographic material from research on young Muslims engaged in Islamic youth and student-organizations in Norway, I investigate some of the challenges that researching religious subjectivities and practices pose to feminist theory. In particular, I deal with how to understand women's religious piety in relation to questions of self, agency and resistance. Engaging with Saba Mahmood's work on The Politics of Piety, this article suggests ways of understanding the young women's religious engagement that move beyond the confines of a binary model of subordination and resistance, coercion and choice. Grounding the discussion in ethnographic analysis of how young Muslim women in Norway speak about the ‘self’, I argue that critically revisiting feminist notions of agency, autonomy and desire, is necessary in order to understand the kinds of self-realization that these women aspire to. However, the article argues against positing Muslim conceptions and techniques of the self as ‘the other’ of liberal-secular traditions. Rather, I show how configurations of personhood, ethics and self-realization drawn from Islamic and liberal-secular discursive formations inhabit not only the same cultural and historical space, but also shape individual subjectivities and modes of agency.     

sexual assault as trauma: a Foucauldian examination of knowledge practices in the field of sexual assault service provision

This paper examines the deployment of the concept of psychological trauma in the field of sexual assault service provision, a field in which a feminist understanding of sexual violence has achieved a position of ‘truth’. Using a Foucauldian methodological approach, the investigation centred on service provision in New South Wales, Australia, and analysis focused on the everyday practices of workers illuminated through documents collected from the field, in particular the interview texts produced from interviews with thirty sexual assault practitioners. The paper focuses on the adult survivor of child sexual assault who emerged in the study as the most traumatised category of victim. I lay out how ‘trauma’, specifically the concept of ‘complex trauma’, operates as the conceptual (emotional, relational, neurobiological) link between past abuse and current problems, redefining them not as ‘problems’ but as the symptoms or effects of untreated childhood trauma. I argue that in the local field this deployment is simultaneously enabling and problematic. The production of a subject position of ongoing ontological vulnerability has the effect of repositioning the ‘adult survivor’ outside the socio-political context of their current lives and as such appears misaligned with a feminist ‘regime’ centred on enabling practices and structural gender inequality. However, I demonstrate how this same knowledge of the neurobiological, relational and emotional effects of trauma on the survivor self is used by practitioners as part of their established feminist practices of enabling victims to regain a sense of power and control, of interrupting blame and working for victims at a broader systemic level. The research adds to feminist research and commentary that has drawn critical attention to uptake of trauma in sexual assault work by showing the specificity of how trauma operates in a specific location, and illustrating both the potential and the problematic aspects of trauma as a feminist knowledge practice.     

‘Situated Knowledges’ and New Materialism(s): Rethinking a Politics of Location

Abstract

Playing a pivotal role in foregrounding a feminist politics of difference, a politics of location embodies what can be termed second-wave concerns that continue to inform contemporary feminist modes of inquiry and research. However, the attention to material specificity that locatability performs has emphasized the identity of the speaking subject at the same time as it has acknowledged materiality's entangled engagements as suggestive of the complicated production of any identity. In her 1988 essay ‘Situated Knowledges’, Donna Haraway both raises and responds to the challenge of a feminist politics of location in a way that anticipates a convoluted politics of the subject, in particular where she is not satisfied to relinquish universality and objectivity, or the ‘non-local’, in her provocative thinking through of situated knowledge production. The partial perspective she uncovers insists that the capacity for identity is addressed as a political gesture, with a reminder that any appeal to perspective is a non-innocent participation in what it helps to produce. In taking up Haraway's essay, the author engages with the problematic nature of a politics of location that is confounded by the direction of its critical interventions, and in such a way anticipates and performs new (feminist) materialist concerns. Questioning the nature of non-locatability and its political imperatives, the author suggests an ‘annunciative politics’ through which to consider some of the implications of Haraway's figuring of the partial perspective, to ask after feminism's political impetus with the tensions raised in Haraway's argument kept alive.     

Who Needs [Sex] When You Can Have [Gender]? Conflicting Discourses on Gender at Beijing

‘Gender’, understood as the social construction of sex, is a key concept for feminists working at the interface of theory and policy. This article examines challenges to the concept which emerged from different groups at the UN Fourth World Conference on Women in Beijing, September 1995, an important arena for struggles over feminist public policies. The first half of the article explores contradictory uses of the concept in the field of gender and development. Viewpoints from some southern activist women at the NGO Forum of the Beijing Conference are presented. Some of them argued that the way ‘gender’ has been deployed in development institutions has led to a depoliticization of the term, where feminist policy ambitions are sacrificed to the imperative of ease of institutionalization. ‘Gender’ becomes a synonym for ‘women’, rather than a form of shorthand for gender difference and conflict and the project of transformation in gender relations. ‘Gender sensitivity’ can be interpreted by non-feminists as encouragement to use gender-disaggregated statistics for development planning, but without consideration of relational aspects of gender, of power and ideology, and of how patterns of subordination are reproduced. A completely different attack on ‘gender’ came from right-wing groups and was battled out over the text of the Platform for Action agreed at the official conference. Six months prior to the conference, conservative groups had tried to bracket for possible removal the term ‘gender’ in this document, out of opposition to the notion of socially constructed, and hence mutable, gender identity. Conservative views on gender as the ‘deconstruction of woman’ are discussed here. The article points out certain contradictions and inconsistencies in feminist thinking on gender which are raised by the conservative backlash attack on feminism and the term ‘gender’.     

‘Porn Trouble’

In this article, I explore the emergent relationship between feminist media studies/cultural studies and the field of Evolutionary Psychology (EP). EP scholars increasingly conduct research on media and popular culture. At the same time, media/ted texts are increasingly marked by EP discourses. I take as my focus commercial women's online magazines produced in the UK and in Spain and accessed globally. Specifically, I explore a recurrent thread in their discussion forums: women expressing confusion, concern, disappointment, hurt and/or self-doubt, and asking for advice on discovering that their male partners consume various pornographies. A feminist poststructuralist discursive analysis is developed to explore both peer-to-peer and editorial advice on such ‘porn trouble’. I show how pseudo-scientific discourses give support to a narrative of male immutability and female adaptation in heterosexual relationships, and examine how these constructions are informed by EP accounts of sexual difference. The article offers empirical insights into the penetration of EP logics and narratives into popular culture transnationally. Advancing the notion of ‘postfeminist biologism’, my analysis contributes to feminist interrogations of EP's ongoing popularity in the face of sound, longstanding and widespread criticism of it as scientifically flawed and culturally pernicious.     

crisis,austerity and gendered governance: a feminist perspective

Feminist scholars have been highly attentive to the ways that crises have become an everyday technique of global governance. They are particularly sensitive to the mechanisms through which ‘crisis management’ entrenches the power of particular economic orders and constrains the possibilities, and space, for contestation and critique. This paper seeks to contribute to but also to extend existing feminist research on financial crisis by arguing that, over the course of what has commonly been labelled the ‘global financial crisis’, the emergence of ‘crisis governance feminism’ has enabled existing structures and mechanisms of gendered privilege, such as the global financial industry, to suppress calls for their overhaul and to re-entrench their power in the global political economy. Adopting a discursive approach to gender and governance that situates gender centrally in understanding governance discourses and their reproduction of common sense (about what people do, how they labour, where they invest and so on), this paper argues that the governance of crisis in the contemporary era, in particular the various actors, institutions, policies and ideas that have sought to describe and ‘contain’ the global financial crisis, are gendered. Gender has become, in the contemporary global political economy, a technique of governance, and with deleterious effects. Despite inciting more discussion of ‘gender’ in economic systems than ever before (particularly in terms of discussions of ‘economic competitiveness’), this paper argues that the ‘global financial crisis’ has precipitated and continues to reproduce techniques of governance that trivialise feminist concerns while further embedding a masculinised, white and elitist culture of global financial privilege.     

feminist disavowal or return to immanence? the problem of poststructuralism and the naked female form in Nic Green’s <Emphasis Type="Italic">Trilogy</Emphasis> and Ursula Martinez’ <Emphasis Type="Italic">My Stories,Your Emails</Emphasis>

This essay discusses the work of two female theatre-makers, and their strategic use of nudity on stage. The author appropriates signs of indignation in this work in order to re-visit the ‘problem’ of the female form being traditionally associated with bodily immanence rather than transcendence. Both Nic Green’s Trilogy (2009–2010) and Ursula Martinez’ My Stories, Your Emails (2010) use the naked female form to proffer statements about the experience of being a woman in the 2000s. Their use of nudity breaks with feminist theories popular in the 1990s, which argued that because the female form could never escape the symbolic logic of phallocentrism, it could never escape sexual objectification, and thus should operate on the margins of mainstream culture, cultivate agency by appropriating the means of production and be removed from view (radical negativity). By identifying as ‘artists’ and by insisting on their right to put their experience centre stage, Green and Martinez break with the anti-humanist theories of the 1990s and proffer a more individualistic strain of feminist performance. The author celebrates this work as a break away from the deadlock offered by theories of radical negativity.