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Feminism Foucault 2
Feminism Foucault 2
Introduction
Thus, rather than a new marriage or political school, we would say that the
convergences of feminism and Foucault suggest the possibility of a friendship
grounded in a political and ethical commitment. This friendship is not without
tensions of course, but, as we will indicate, such tensions are healthy insofar
as they check closure and sustain reflexivity.
Both Foucault and feminists have pointed to the ways in which friendship
provides a model for nonhierarchical, reciprocal relations that run counter to
the hierarchical modes that have dominated Western society. In oral and
written discussion, friendship's reciprocity takes the form of dialogue, what
Foucault has called "the work of reciprocal elucidation" in which "the rights of
each person are in some sense immanent in the discussion." By respecting
differences without seeking absorption or dialectical synthesis, feminist and
Foucauldian analyses can interact with each other to create dialogical rather
than monological descriptions. Such an enterprise is admittedly difficult, but,
as the following essays suggest, not inherently impossible because of the
ways in which these two otherwise rather different approaches to cultural
analysis converge.
Four convergences of feminism and Foucault are especially striking. Both
identify the body as the site of power, that is, as the locus of domination
through which docility is accomplished and subjectivity constituted. Both point
to the local and intimate operations of power rather than focusing exclusively
on the supreme power of the state. Both bring to the fore the crucial role of
discourse in its capacity to produce and sustain hegemonic power and
emphasize the challenges contained within marginalized and/or unrecognized
discourses. And both criticize the ways in which Western humanism has the
privileged the experience of masculine elite as it proclaims universals about
truth, freedom, and human nature. Despite their seemingly different
objectives, then, feminist and Foucauldian analyses come together in the
ways they have attempted to dismantle existing but heretoforth unrecognized
modes of domination. In short, these convergences comprise some of the
most powerful forms of resistance available to us as we approach the last
decade of the twentieth century. This is not to insist that feminist and
Foucauldian analyses really mirror one another, but, on the contrary, to
suggest that each approach asks different questions and offers distinctive
insights that the other has ignored or missed and to suggest further that
these questions and insights can be mutually corrective.
Since feminism also arose in this era, it is important for us to consider the
ways in which it might be implicated in the "technologies of sex", even as it
emerged as a form of resistance to them.
The women's movement has certainly been involved in the search for
alternative styles of existence, but at times these "alternatives" have been
founded on the prevailing theory of the subject and hence contribute to,
rather than resist, normalizing power. Feminist works that uphold an eternal
femininity or a natural sexuality are deeply implicated in the deep self notion
of the modern era. The second half of the nineteenth century in particular
was a period in which the idea of a "true self" and a singular identity based
on one's "innate" femininity or masculinity took hold in Western society.
Foucault's publication of the memoirs of Herculine Barbin, a nineteenth-
century hermaphrodite who was forced by legal and medical authorities to
"choose" a sexual identity as male or female and therefore remain within that
classification, dramatically captures the historical moment when science, law,
and bureaucracy formalized sexual essentialism.
A similar point may be made regarding feminist works that draw on semiotic
theory and/or Lacanian analysis: they challenge assumptions of innate
femininity and masculinity, yet their focus on the site of the linguistic subject
often employs an all-too-familiar binary opposition between masculinity and
femininity, albeit one in which traditional hierarchy is reversed.
The value of Foucault is not that he puts forward a set of ethical mandates
but that he refuses to do so, offering instead a method that exposes the
totalizing proclivities of conventional ethical visions. John Rajchman has
argued that Foucault's work is an unfamiliar "modern" ethic, "which, instead
of attempting to determine what we should do on the basis of what we
essentially are, attempts by analyzing who we have been constituted to be, to
ask what we might become Its principle is freedom, but a freedom which
does not follow from any postulation of our nature genealogical investigation;
it requires, in Foucault's words, "a patient labor giving form to our impatience
for liberty".
Women's political activities have also been marginalized, but feminist scholars
have shown the strength and vitality of women's essential role in
neighborhood and community politics. Foucault points to the importance of
local struggles , but he himself fails to capture the gender component of such
actions as bread riots, rent strikes, campaigns for alternative health clinics,
and toxic-waste protests. Recalling feminism's insight that "the personal is
political", this politics speaks to the ways that power operates at the most
intimate levels of daily life. Most recently, ecofeminists have extended the
meaning of this slogan by revealing how global toxic contamination is
registered at the most local and personal level, from the contamination of
women's breast milk to the death and disfigurement of living beings and
cultures wrought by such disasters as Bhopal, Love Canal, and Chernobyl.
Because so much of women's political activity occurs at the local level and
stems from their involvement in the sustenance of life, they often manifest an
ethic of activism that confronts domination without the smashing and terror
so characteristic of masculinist revolutionary action.
We would suggest that within these tensions one finds the potential for an
ethics of activism that is particularly appropriate for challenging the Faustian
impulses of the contemporary era: one that fosters a mode of empowerment
that is at the same time infused with an awareness of the limits to human
agency.
This volume is divided into three parts, "On Initiating a Dialogue", Biddy
Martin, Meaghan Morris, and Francis Bartkowski provide an introduction to,
overview, and critique of the works by Foucault that have proven most
relevant to feminists, namely, the volumes following The Archaeology of
Knowledge. Hubert Dreyfus and Paul Rabinow have noted that "in Foucault's
later works, practice, on all levels, is considered more fundamental than
theory". As Martin's essay indicates, Foucault's shift from archaeology to
genealogy created a point of compatibility between his method of
investigating social practices and the feminist goal of understanding and
altering them. Martin employs Foucauldian insights to caution feminists about
the perils of searches for the authentic female sexuality; she also suggests,
however, as a point of departure from Foucault, that such theorizing has a
certain political and historical necessity. Morris' essay takes up the discussion
of the value of Foucault's work for feminists in her examination of two key
areas of debate within contemporary feminism: the theory of the subject and
the projects of "feminine" writing. Foucault's analyses of the technologies of
subjugation and the possibilities of insurrectionary knowledges, she argues,
displace "the problematics of humanism - and thus of 'anti-humanism'" and
enable us to multiply sites of resistance.
The essays of Part II, "Discipline and a Female Subject", draw on Foucault's
insights into the mechanisms of power/knowledge in order to illuminate how
disciplinary power - whether it be power to produce a particular bodily
configuration or to divide knowledge into academic disciplines - is always
gendered. In "Foucault, Femininity, and the Modernization of Patriarchal
Power", Sandra Lee Bartky argues that modern forms of femininity render
women's bodies docile in a manner distinct from contemporary Western
society's disciplinary practices for men. Susan Bordo employs the
feminist/Foucauldian approach to demonstrate that anorexia nervosa is a
crystallization of the production of femininity. Kathleen Jones, Mary Lydon,
and Peggy Kamuf examine the ways in which traditional constructions of
authority, knowledge, and truth produce a masculinist world that excludes
women, excises ambiguity, and proclaims universal truth. Jones deconstructs
the dominant discourse on authority in order to show that its dichotomy
between public authority and private compassion not only denies authority to
women but also cripples its conceptual capacity. Lydon pursues the question
of what can occur when women do engage in authoritative discursive
practices, specifically within the academy, and give warning about the
tendency to become the confessing animals Foucault describes in The History
of Sexuality. Feminist practice, she argues, should instead appropriate
Foucault's strategy of giving and denying identity "in the same breath".
Picking up on the issue of identity, Peggy Kamuf reads Virginia Woolf's A
Room of One's Own through the lens of Foucault's critique of the human
subject in order to move the feminist project toward a recognition that the
liberation of the female subject carries with it the potential for female
subjection. By focusing on forms of "self-interruption" in Woolf's text, Kamuf
reminds us of the danger of conceptualizing the female subject as singular
and unified.
Part III, "The Uses of Foucault for Feminist Praxis", presents essays that draw
on Foucault's warnings against totalizing theories and his sights regarding
power/knowledge to reflect on contemporary feminism's political praxis.