CPLT 110 Literary Analysis and Criticism Final Paper Assignment

Thinking Gender Edited by Linda J. Nicholson

Also published in the series

FeminismlPostmodernism Linda J. Nicholson

JUDITH BUTLER FEMINISM AND THE SUBVERSION OF IDENTITY

~ ..

ROUTLEDGE New York London

First published in 1990 by

Routledge an imprint of Routledge, Chapman & Hall, Inc. 29 West 35 Street New York, NY 10001

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© 1990 by Routledge, Chapman & Hall, Inc.

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Library of Congress Cataloging in Publication Data

Butler, Judith P. Gender trouble: feminism and the subversion of identity I by

Judith Butler. p. cm.-(Thinking gender)

Includes index. ISBN 0-415-90042-5; ISBN 0-415-90043-3 (pbk.) 1. Feminism-Philosophy. 2. Sex role. 3. Sex differences

(Psychology) 4. Identity (Psychology) 5. Femininity (Psychology) I. Title. II. Series. HQl154.B88 1989 305.3-dc20 89-6438

British Library Cataloguing in Publication Data also available.

Contents

Preface 1 Subjects of Sex/GenderlDesire

i "Women" as the Subject of Feminism 11 The Compulsory Order of Sex/Gender/Desire 1Il Gender: The Circular Ruins of Contemporary Debate IV Theorizing the Binary, the Unitary, and Beyond V Identity, Sex, and the Metaphysics of Substance VI Language, Power, and the Strategies of Displacement

2 Prohibition, Psychoanalysis, and the Production of the Heterosexual Matrix Structuralism's Critical Exchange

ii Lacan, Riviere, and the Strategies of Masquerade iii Freud and the Melancholia of Gender IV Gender Complexity and the Limits of Identification V Reformulating Prohibition as Power

3 Subversive Bodily Acts i The Body Politics of Julia Kristeva 11 Foucault, Herculine, and the Politics

of Sexual Discontinuity 1Il Monique Wittig: Bodily Disintegration and Fictive Sex IV Bodily Inscriptions, Performative Subversions

Conclusion: From Parody to Politics Notes Index

VB

1 1 6 7

13 16 25

35 38 43 57 66 72

79 79

93 111 128

142 150 170

xii / Preface

edgement also goes to Linda Singer, whose persistent radicalism has been invaluable Sandra Bartky for her work and her timely words of encouragement: Linda Nicholson for her editorial and critical advice, and Linda Anderson for her acute political intuitions. I also thank the following individuals, friends, and colleagues who shaped and supported my thinking: Eloise Moore Agger, Ines Azar, Peter Caws, Nancy F. Cott, Kathy Natanson, Lois Natanson, Maurice Natanson, Stacy Pies, Josh Shapiro, Margaret Soltan, Robert V. Stone, Richard Vann and Eszti Votaw. I thank Sandra Schmidt for her fine work in helping to prepare this manuscript, and Meg Gilbert for her assistance. I also thank Maureen MacGrogan for encouraging this project and others with her humor, patience, and fine editorial guidance.

As before, I thank Wendy Owen for her relentless imagination, keen criticism, and for the provocation of her work.

1 Subjects of Sex/Gender/Desire

One is not born a woman, but rather becomes one. -Simone de Beauvoir

Strictly speaking, "women" cannot be said to exist. -Julia Kristeva

Woman does not have a sex. -Luce Irigaray

The deployment of sexuality ... established this notion of sex. -Michel Foucault

The category of sex is the political category that founds society as heterosexual. -Monique Wittig

i. "Women" as the Subject of Feminism

For the most part, feminist theory has assumed that there is some existing identity, understood through the category of women, who not only initiates feminist interests and goals within discourse, but constitutes the subject for whom political representation is pursued. But politics and representation are controversial terms. On the one hand, representation serves as the operative term within a political process that seeks to extend visibility and legitimacy to women as political subjects; on the other hand, representation is the normative function of a language which is said either to reveal or to distort what is assumed to be true about the category of women. For feminist theory, the development of a language that fully or adequately repre- sents women has seemed necessary to foster the political visibility of women. This has seemed obviously important considering the pervasive cultural condition in which women's lives were either mis- represented or not represented at all.

Recently, this prevailing conception of the relation between feminist theory and politics has come under challenge from within feminist discourse. The very subject of women is no longer understood in stable or abiding terms. There is a great deal of material that not only questions the viability of "the subject" as the ultimate candidate for representation or, indeed, liberation, but there is very little agreement after all on what it is that constitutes, or ought to constitute, the category of women. The domains of political and linguistic "represen- tation" set out in advance the criterion by which subjects themselves are formed, with the result that representation is extended only to what can be acknowledged as a subject. In other words, the qualifica-

2 / Subjects of Sex/Gender/Desire

tions for being a subject must first be met before representation can be extended.

Foucault points out that juridical systems of power produce the subjects they subsequently come to represent.! Juridical notions of power appear to regulate political life in purely negative terms-that is, through the limitation, prohibition, regulation, control and even "protection" of individuals related to that political structure through the contingent and retractable operation of choice. But the subjects regulated by such structures are, by virtue of being subjected to them, formed, defined, and reproduced in accordance with the requirements of those structures. If this analysis is right, then the juridical formation of language and politics that represents women as "the subject" of feminism is itself a discursive formation and effect of a given version of representational politics. And the feminist subject turns out to be discursively constituted by the very political system that is supposed to facilitate its emancipation. This becomes politically problematic if that system can be shown to produce gendered subjects along a differential axis of domination or to produce subjects who are presumed to be masculine. In such cases, an uncritical appeal to such a system for the emancipation of "women" will be clearly self- defeating.

The question of "the subject" is crucial for politics, and for feminist politics in particular, because juridical subjects are invariably pro- duced through certain exclusionary practices that do not "show" once the juridical structure of politics has been established. In other words, the political construction of the subject proceeds with certain legitimating and exclusionary aims, and these political operations are effectively concealed and naturalized by a political analysis that takes juridical structures as their foundation. Juridical power inevitably "produces" what it claims merely to represent; hence, politics must be concerned with this dual function of power: the juridical and the productive. In effect, the law produces and then conceals the notion of "a subject before the law"z in order to invoke that discursive formation as a naturalized foundational premise that subsequently legitimates that law's own regulatory hegemony. It is not enough to inquire into how women might become more fully represented in language and politics. Feminist critique ought also to understand how the category of "women," the subject of feminism, is produced and restrained by the very structures of power through which emancipa- tion is sought.

Indeed, the question of women as the subject of feminism raises the possibility that there may not be a subject who stands "before" the law, awaiting representation in or by the law. Perhaps the subject, as

-- Subjects of Sex/Gender/Desire / 3

well as the invocation of a temporal "before," is constituted by the law as the fictive foundation of its own claim to legitimacy. The prevailing assumption of the ontological integrity of the subject before the law might be understood as the contemporary trace of the state of nature hypothesis, that foundationalist fable constitutive of the juridical structures of classical liberalism. The performative invoca- tion of a nonhistorical "before" becomes the foundational premise that guarantees a presocial ontology of persons who freely consent to be governed and, thereby, constitute the legitimacy of the social contract.

Apart from the foundationalist fictions that support the notion of the subject, however, there is the political problem that feminism encounters in the assumption that the term women denotes a common identity. Rather than a stable signifier that commands the assent of those whom it purports to describe and represent, women, even in the plural, has become a troublesome term, a site of contest, a cause for anxiety. As Denise Riley's title suggests, Am I That Name? is a question produced by the very possibility of the name's multiple significations.' If one "is" a woman, that is surely not all one is; the term fails to be exhaustive, not because a pregendered "person" transcends the specific paraphernalia of its gender, but because gender is not always constituted coherently or consistently in different histori- cal contexts, and because gender intersects with racial, class, ethnic, sexual, and regional modalities of discursively constituted identities. As a result, it becomes impossible to separate out "gender" from the political and cultural intersections in which it is invariably produced and maintained.

The political assumption that there must be a universal basis for feminism, one which must be found in an identity assumed to exist cross-culturally, often accompanies the notion that the oppression of women has some singular form discernible in the universal or hegemonic structure of patriarchy or masculine domination. The no- tion of a universal patriarchy has been widely criticized in recent years for its failure to account for the workings of gender oppression in the concrete cultural contexts in which it exists. Where those various contexts have been consulted within such theories, it has been to find "examples" or "illustrations" of a universal principle that is assumed from the start. That form of feminist theorizing has come under criticism for its efforts to colonize and appropriate non-Western cul- tures to support highly Western notions of oppression, but because they tend as well to construct a "Third World" or even an "Orient" in which gender oppression is subtly explained as symptomatic of an essential, non-Western barbarism. The urgency of feminism to

4 / Subjects of Sex/Gender/Desire

establish a universal status for patriarchy in order to st.rengthen the appearance of feminism's own claims to be representattve has occa- sionally motivated the shortcut to a categorial or fictive universality of the structure of domination, held to produce women's common subjugated experience.

Although the claim of universal patriarchy no longer enjoys the kind of credibility it once did, the notion of a generally shared conception of "women," the corollary to that framework, has been much more difficult to displace. Certainly, there have been plenty of debates: Is there some commonality among "women" that preexists their oppression, or do "women" have a bond by virtue of their oppression alone? Is there a specificity to women's cultures that is independent of their subordination by hegemonic, masculinist cultures? Are the specificity and integrity of women's cultural or linguistic practices always specified 2gainst and, hence, within the terms of some more dominant cultural formation? If there is a region of the "specifically feminine," one that is both differentiated from the masculine as such and recognizable in its difference by an unmarked and, hence, pre- sumed universality of "women"? The masculine/feminine binary con- stitutes not only the exclusive framework in which that specificity can be recognized, but in every other way the "specificity" of the feminine is once again fully decontextualized and separated off analytically and politically from the constitution of class, race, ethnicity, and other axes of power relations that both constitute "identity" and make the singular notion of identity a misnomer."

My suggestion is that the presumed universality and unity of the ~ \ subject of feminism is effectively undermined by the constraints of

\ the representational discourse in which it functions. Indeed, the premature insistence on a stable subject of feminism, understood as a seamless category of women, inevitably generates multiple refusals to accept the category. These domains of exclusion reveal the coercive and regulatory consequences of that construction, even when the construction has been elaborated for emancipatory purposes. Indeed, the fragmentation within feminism and the para- doxical opposition to feminism from "women" whom feminism claims to represent suggest the necessary limits of identity politics. The suggestion that feminism can seek wider representation for a subject that it itself constructs has the ironic consequence that feminist goals risk failure by refusing to take account of the constitutive powers of their own representational claims. This problem is not ameliorated through an appeal to the category of women for merely "strategic" purposes, for strategies always have meanings that exceed the purposes for which they are intended. In

- Subjects of Sex/Gender/Desire / 5

this case, exclusion itself might qualify as such an unintended yet consequential meaning. By conforming to a requirement of representational politics that feminism articulate a stable subject, feminism thus opens itself to charges of gross misrepresentation.

Obviously, the political task is not to refuse representational poli- tics-as if we could. The juridical structures of language and politics constitute the contemporary field of power; hence, there is no position outside this field, but only a critical genealogy of its own legitimating practices. As such, the critical point of departure is the historical present, as Marx put it. And the task is to formulate within this constituted frame a critique of the categories of identity that contem- porary juridical structures engender, naturalize, and immobilize.

Perhaps there is an opportunity at this juncture of cultural politics, a period that some would call "postfeminist," to reflect from within a feminist perspective on the injunction to construct a subject of feminism. Within feminist political practice, a radical rethinking of the ontological constructions of identity appears to be necessary in order to formulate a representational politics that might revive femi- nism on other grounds. On the other hand, it may be time to entertain a radical critique that seeks to free feminist theory from the necessity of having to construct a single or abiding ground which is invariably contested by those identity positions or anti-identity positions that it invariably excludes. Do the exclusionary practices that ground femi- \ nist theory in a notion of "women" as subject paradoxically undercut I feminist goals to extend its claims to "represenration"?'

Perhaps the problem is even more serious. Is the construction of the category of women as a coherent and stable subject an unwitting regulation and reification of gender relations? And is not such a reification precisely contrary to feminist aims? To what extent does the category of women achieve stability and coherence only in the context of the heterosexual matrix~If a stable notion of gender no longer proves to be the foundational premise of feminist politics, perhaps a new sort of feminist politics is now desirable to contest the very reifications of gender and identity, one that will take the variable construction of identity as both a methodological and normative prerequisite, if not a political goal.

To trace the political operations that produce and conceal what qualifies as the juridical subject of feminism is precisely the task of a feminist genealogy of the category of women. In the course of this effort to question "women" as the subject of feminism, the unprob- lematic invocation of that category may prove to preclude the possibil- ity of feminism as a representational politics. What sense does it make to extend representation to subjects who are constructed through

1 I I

6 / Subjects of Sex/GenderlDesire

the exclusion of those who fail to conform to unspoken normative requirements of the subject? What relations of domination and exclu- sion are inadvertently sustained when representation becomes the sole focus of politics? The identity of the feminist subject ought not to be the foundation of feminist politics, if the formation of the subject takes place within a field of power regularly buried through the assertion of that foundation. Perhaps, paradoxically, "representa- tion" will be shown to make sense for feminism only when the subject of "women" is nowhere presumed.

ii. The Compulsory Order of Sex/Gender/Desire

Although the unproblematic unity of "women" is often invoked to construct a solidarity of identity, a split is introduced in the feminist subject by the distinction between sex and gender. Originally intended to dispute the biology-is-destiny formulation, the distinction between sex and gender serves the argument that whatever biological intracta- bility sex appears to have, gender is culturally constructed: hence, gender is neither the causal result of sex nor as seemingly fixed as sex. The unity of the subject is thus already potentially contested by the distinction that permits of gender as a multiple interpretation of sex."

If gender is the cultural meanings that the sexed body assumes, then a gender cannot be said to follow from a sex in anyone way. Taken

I t? it~ logic~! ~~mit, the sex/gender distinction suggests a radical discon- tlllUlty---oetween sexed bodies and culturally constructed genders. As- suming for the moment the stability of binary sex, it does not follow

I that the construction of "men" will accrue exclusively to the bodies of males or that "women" will interpret only female bodies. Further, even if the sexes appear to be unproblematically binary in their mor- phology and constitution (which will become a question), there is no reason to assume that genders ought also to remain as two." The presumption of a binary gender system implicitly retains the belief in a mimetic relation of gender to sex whereby gender mirrors sex or is otherwise restricted by it. When the constructed status of gender is theorized as radically independent of sex, gender itself becomes a free- floating artifice, with the consequence that man and masculine might just as easily signify a female body as a male one, and woman and feminine a male body as easily as a female one.

This radical splitting of the gendered subject poses yet another set of problems. Can we refer to a "given" sex or a "given" gender without first inquiring into how sex and/or gender is given, through what means? And what is "sex" anyway? Is it natural, anatomical, chromosomal, or hormonal, and how is a feminist critic to assess the

- Subjects of Sex/Gender/Desire / 7

scientific discourses which purport to establish such "facts" for US?9 Does sex have a history?" Does each sex have a different history, or histories? Is there a history of how the duality of sex was established, a genealogy that might expose the binary options as a variable con- struction? Are the ostensibly natural facts of sex discursively produced by various scientific discourses in the service of other political and social interests? If the immutable character of sex is contested, perhaps \ this construct called "sex" is as culturally constructed as gender; indeed, perhaps it was always already gender, with the consequence that the distinction between sex and gender turns out to be no distinc- tion at all.

l l

It would make no sense, then, to define gender as the cultural interpretation of sex, if sex itself is a gendered category. Gender ought not to be conceived merely as the cultural inscription of meaning on a pregiven sex (a juridical conception); gender must also designate the very apparatus of production whereby the sexes themselves are established. As a result, gender is not to culture as sex is to nature; gender is also the discursive/cultural means by which "sexed nature" or "a natural sex" is produced and established as "prediscursive," prior to culture, a politically neutral surface on which culture acts. This construction of "sex" as the radically unconstructed will concern us again in the discussion of Levi-Strauss and structuralism in chapter 2. At this juncture it is already clear that one way the internal stability and binary frame for sex is effectively secured is by casting the duality of sex in a prediscursive domain. This production of sex as the predis- \ cursive ought to be understood as the effect of the apparatus of, cultural construction designated by gender. How, then, does gender need to be reformulated to encompass the power relations that pro- duce the effect of a prediscursive sex and so conceal that very opera- tion of discursive production?

iii. Gender: The Circular Ruins of Contemporary Debate

Is there "a" gender which persons are said to have, or is it an essential attribute that a person is said to be, as implied in the question "What gender are you?"? When feminist theorists claim that gender is the cultural interpretation of sex or that gender is culturally con- structed, what is the manner or mechanism of this construction? If gender is constructed, could it be constructed differently, or does its constructedness imply some form of social determinism, foreclosing the possibility of agency and transformation? Does "construction" suggest that certain laws generate gender differences along universal axes of sexual difference? How and where does the construction of

8 / Subjects of Sex/Gender/Desire

gender take place? What sense can we make of a construction that cannot assume a human constructor prior to that construction? On some accounts, the notion that gender is constructed suggests a certain determinism of gender meanings inscribed on anatomically differenti- ated bodies, where those bodies are understood as passive recipients of an inexorable cultural law. When the relevant "culture" that "con- structs" gender is understood in terms of such a law or set of laws, then it seems that gender is as determined and fixed as it was under the biology-is-destiny formulation. In such a case, not biology, but culture, becomes destiny.

On the other hand, Simone de Beauvoir suggests in The Second Sex that "one is not born a woman, but, rather, becomes one.,,12 For Beauvoir, gender is "constructed," but implied in her formulation is an agent, a cogito, who somehow takes on or appropriates that gender and could, in principle, take on some other gender. Is gender as variable and volitional as Beauvoir's account seems to suggest? Can "construction" in such a case be reduced to a form of choice? Beauvoir is clear that one "becomes" a woman, but always under a cultural compulsion to become one. And clearly, the compulsion does not come from "sex." There is nothing in her account that guarantees that the "one" who becomes a woman is necessarily female. If "the body is a situation.v ':' as she claims, there is no recourse to a body that has not always already been interpreted by cultural meanings; hence, sex could not qualify as a prediscursive anatomical facticity. Indeed, sex, by definition, will be shown to have been gender all along."

The controversy over the meaning of construction appears to founder on the conventional philosophical polarity between free will and determinism. As a consequence, one might reasonably suspect that some common linguistic restriction on thought both forms and limits the terms of the debate. Within those terms, "the body" appears as a passive medium on which cultural meanings are inscribed or as the instrument through which an appropriative and interpretive will determines a cultural meaning for itself. In either case, the body is figured as a mere instrument or medium for which a set of cultural meanings are only externally related. But "the body" it itself a con- struction, as are the myriad "bodies" that constitute the domain of gendered subjects. Bodies cannot be said to have a signifiable existence prior to the mark of their gender; the question then emerges: To what extent does the body come into being in and through the mark(s) of gender? How do we reconceive the body no longer as a passive medium or instrument awaiting the enlivening capacity of a distinctly immaterial will? 15

Subjects of Sex/Gender/Desire / 9

Whether gender or sex is fixed or free is a function of a discourse which, it will be suggested, seeks to set certain limits to analysis or to safeguard certain tenets of humanism as presuppositional to any analysis of gender. The locus of intractability, whether in "sex" or "gender" or in the very meaning of "construction," provides a clue to what cultural possibilities can and cannot become mobilized through any further analysis. The limits of the discursive analysis of gender presuppose and preempt the possibilities of imaginable and realizable gender configurations within culture. This is not to say that any and all gendered possibilities are open, but that the boundaries of analysis suggest the limits of a discursively conditioned experience. These limits are always set within the terms of a hegemonic cultural discourse predicated on binary structures that appear as the language of universal rationality. Constraint is thus built into what that lan- guage constitutes as the imaginable domain of gender.

Although social scientists refer to gender as a "factor" or a "dimen- sion" of an analysis, it is also applied to embodied persons as "a mark" of biological, linguistic, and/or cultural difference. In these latter cases, gender can be understood as a signification that an (al- ready) sexually differentiated body assumes, but even then that signi- fication exists only in relation to another, opposing signification. Some feminist theorists claim that gender is "a relation," indeed, a set of relations, and not an individual attribute. Others, following Beauvoir, would argue that only the feminine gender is marked, that the universal person and the masculine gender are conflated, thereby defining women in terms of their sex and extolling men as the bearers of a body-transcendent universal personhood. _

In a move that complicates the discussion further, Luce -Irigaray argues that women constitute a paradox, if not a contradiction, within the discourse of identity itself. Women are the "sex" which is not "one." Within a language pervasively masculinist, a phallogocentric language, women constitute the unrepresentable. In other words, women represent the sex that cannot be thought, a linguistic absence and opacity. Within a language that rests on univocal signification, the female sex constitutes the unconstrainable and undesignatable. In this sense, women are the sex which is not "one," but multiple." In opposition to Beauvoir, for whom women are designated as the Other, Irigaray argues that both the subject and the Other are masculine mainstays of a closed phallogocentric signifying economy that achieves its totalizing goal through the exclusion of the feminine altogether. For Beauvoir, women are the negative of men, the lack

~---~-~- - ----~

10 / Subjects of Sex/Gender/Desire

against which masculine identity differentiates itself; for Irigaray, that particular dialectic constitutes a system that excludes an entirely different economy of signification. Women are not only represented falsely within the Sartrian frame of signifying-subject and signified- Other, but the falsity of the signification points out the entire structure of representation as inadequate. The sex which is not one, then, provides a point of departure for a criticism of hegemonic Western representation and of the metaphysics of substance that structures the very notion of the subject.

What is the metaphysics of substance, and how does it inform thinking about the categories of sex? In the first instance, humanist conceptions of the subject tend to assume a substantive person who is the bearer of various essential and nonessential attributes. A humanist feminist position might understand gender as an attribute of a person who is characterized essentially as a pregendered substance or "core," called the person, denoting a universal capacity for reason, moral deliberation, or language. The universal conception of the person, however, is displaced as a point of departure for a social theory of gender by those historical and anthropological positions that under- stand gender as a relation among socially constituted subjects in specifiable contexts. This relational or contextual point of view sug- gests that what the person "is," and, indeed, what gender "is," is always relative to the constructed relations in which it is determined. I? As a shifting and contextual phenomenon, gender does not denote a substantive being, but a relative point of convergence among cultur- ally and historically specific sets of relations.

Irigaray would maintain, however, that the feminine "sex" is a point of linguistic absence, the impossibility of a grammatically de- noted substance, and, hence, the point of view that exposes that substance as an abiding and foundational illusion of a masculinist discourse. This absence is not marked as such within the masculine signifying economy-a contention that reverses Beauvoir's argument (and Wittig's) that the female sex is marked, while the male sex is not. For Irigaray, the female sex is not a "lack" or an "Other" that immanently and negatively defines the subject in its masculinity. On the contrary, the female sex eludes the very requirements of represen- tation, for she is neither "Other" nor the "lack," those categories remaining relative to the Sartrian subject, immanent to that phallogo- centric scheme. Hence, for Irigaray, the feminine could never be the mark of a subject, as Beauvoir would suggest. Further, the feminine could not be theorized in terms of a determinate relation between the masculine and the feminine within any given discourse, for discourse

Subjects of Sex/Gender/Desire / 11

is not a relevant notion here. Even in their variety, discourses consti- tute so many modalities of phallogocentric language. The female sex is thus also the subject that is not one. The relation between masculine and feminine cannot be represented in a signifying economy in which the masculine constitutes the closed circle of signifier and signified. Paradoxically enough, Beauvoir prefigured this impossibility in The Second Sex when she argued that men could not settle the question of women because they would then be acting as both judge and party to the case."

The distinctions among the above positions are far from discrete; each of them can be understood to problematize the locality and meaning of both the "subject" and "gender" within the context of socially instituted gender asymmetry. The interpretive possibilities of gender are in no sense exhausted by the alternatives suggested above. The problematic circularity of a feminist inquiry into gender is under- scored by the presence of positions which, on the one hand, presume that gender is a secondary characteristic of persons and those which, on the other hand, argue that the very notion of the person, positioned within language as a "subject," is a masculinist construction and prerogative which effectively excludes the structural and semantic possibility of a feminine gender. The consequence of such sharp dis- agreements about the meaning of gender (indeed, whether gender is the term to be argued about at all, or whether the discursive construc- tion of sex is, indeed, more fundamental, or perhaps women or woman and/or men and man) establishes the need for a radical re- thinking of the categories of identity within the context of relations of radical gender asymmetry.

For Beauvoir, the "subject" within the existential analytic of misog- yny is always already masculine, conflated with the universal, differ- entiating itself from a feminine "Other" outside the universalizing norms of personhood, hopelessly "particular," embodied, condemned to immanence. Although Beauvoir is often understood to be calling for the right of women, in effect, to become existential subjects and, hence, for inclusion within the terms of an abstract universality, her position also implies a fundamental critique of the very disernbodi- ment of the abstract masculine epistemological subject." That subject is abstract to the extent that it disavows its socially marked embodi- ment and, further, projects that disavowed and disparaged embodi- ment on to the feminine sphere, effectively renaming the body as female. This association of the body with the female works along magical relations of reciprocity whereby the female sex becomes re- stricted to its body, and the male body, fully disavowed, becomes,

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12 / Subjects of Sex/Gender/Desire

paradoxically, the incorporeal instrument of an ostensibly radical freedom. Beauvoir's analysis implicitly poses the question: Through what act of negation and disavowal does the masculine pose as a disembodied universality and the feminine get constructed as a disavowed corporeality? The dialectic of master-slave, here fully re- formulated within the nonreciprocal terms of gender asymmetry, prefigures what Irigaray will later describe as the masculine signifying economy that includes both the existential subject and its Other.

Beauvoir proposes that the female body ought to be the situation and instrumentality of women's freedom, not a defining and limiting essence." The theory of embodiment informing Beauvoir's analysis is clearly limited by the uncritical reproduction of the Cartesian distinc- tion between freedom and the body. Despite my own previous efforts to argue the contrary, it appears that Beauvoir maintains the mind/ body dualism, even as she proposes a synthesis of those terms." The preservation of that very distinction can be read as symptomatic of the very phallogocentrism that Beauvoir underestimates. In the philosophical tradition that begins with Plato and continues through Descartes, Husserl, and Sartre, the ontological distinction between soul (consciousness, mind) and body invariably supports relations of political and psychic subordination and hierarchy. The mind not only subjugates the body, but occasionally entertains the fantasy of fleeing its embodiment altogether. The cultural associations of mind with masculinity and body with femininity are well documented within the field of philosophy and feminism." As a result, any uncritical reproduction of the mind/body distinction ought to be rethought for the implicit gender hierarchy that the distinction has conventionally produced, maintained, and rationalized.

The discursive construction of "the body" and its separation from "freedom" in Beauvoir fails to mark along the axis of gender the very mind-body distinction that is supposed to illuminate the persistence of gender asymmetry. Officially, Beauvoir contends that the female body is marked within masculinist discourse, whereby the masculine body, in its conflation with the universal, remains unmarked. Irigaray clearly suggests that both marker and marked are maintained within a masculinist mode of signification in which the female body is "marked off," as it were, from the domain of the signifiable. In post-Hegelian terms, she is "cancelled," but not preserved. On Irigaray's reading, Beauvoir's claim that woman "is sex" is reversed to mean that she is not the sex she is designated to be, but, rather, the masculine sex encore (and en corps) parading in the mode of otherness. For Irigaray, that phallogocentric mode of signifying the female sex perpetually

4

Subjects of Sex/Gender/Desire / 13

reproduces phantasms of its own self-amplifying desire. Instead of a self-limiting linguistic gesture that grants alterity or difference to women, phallogocentrism offers a name to eclipse the feminine and take its place.

iv. Theorizing the Binary, the Unitary, and Beyond

Beauvoir and Irigaray clearly differ over the fundamental structures by which gender asymmetry is reproduced; Beauvoir turns to the failed reciprocity of an asymmetrical dialectic, while Irigaray suggests that the dialectic itself is the monologic elaboration of a masculinist signifying economy. Although Irigaray clearly broadens the scope of feminist critique by exposing the epistemological, ontological, and logical structures of a masculinist signifying economy, the power of her analysis is undercut precisely by its globalizing reach. Is it possible to identify a monolithic as well as a mono logic masculinist economy that traverses the array of cultural and historical contexts in which sexual difference takes place? Is the failure to acknowledge the specific cultural operations of gender oppression itself a kind of epistemologi- cal imperialism, one which is not ameliorated by the simple elabora- tion of cultural differences as "examples" of the selfsame phallogocen- trism? The effort to include "Other" cultures as variegated amplifications of a global phallogocentrism constitutes an appropria- tive act that risks a repetition of the self-aggrandizing gesture of phallogocentrism, colonizing under the sign of the same those differ- ences that might otherwise call that totalizing concept into question."

Feminist critique ought to explore the totalizing claims of a masculinist signifying economy, but also remain self-critical with respect to the totalizing gestures of feminism. The effort to identify the enemy as singular in form is a reverse-discourse that uncritically mimics the strat- egy of the oppressor instead of offering a different set of terms. That the tactic can operate in feminist and antifeminist contexts alike suggests that the colonizing gesture is not primarily or irreducibly masculinist. It can operate to effect other relations of racial, class, and heterosexist subordination, to name but a few. And clearly, listing the varieties of oppression, as I began to do, assumes their discrete, sequential coexistence along a horizontal axis that does not describe their conver- gences within the social field. A vertical model is similarly insufficient; oppressions cannot be summarily ranked, causally related, distributed among planes of "originality" and "derivativeness."24 Indeed, the field of power structured in part by the imperializing gesture of dialectical appropriation exceeds and encompasses the axis of sexual difference,

14 / Subjects of Sex/Gender/Desire

offering a mapping of intersecting differentials which cann<;>t be sum- marily hierarchized either within the terms of phallogocentnsm or any other candidate for the position of "primary condition of oppression." Rather than an exclusive tactic of masculinist signifying economies, dialectical appropriation and suppression of the Other is one tactic among many, deployed centrally but not exclusively in the service of expanding and rationalizing the masculinist domain.

The contemporary feminist debates over essentialism raise the ques- tion of the universality of female identity and masculinist oppression in other ways. Universalistic claims are based on a common or shared epistemological standpoint, understood as the articulated conscious- ness Or shared structures of oppression or in the ostensibly transcul- tural structures of femininity, maternity, sexuality, and/or ecriture feminine. The opening discussion in this chapter argued that this globalizing gesture has spawned a number of criticisms from women who claim that the category of "women" is normative and exclusion- ary and is invoked with the unmarked dimensions of class and racial privilege intact. In other words, the insistence upon the coherence and unity of the category of women has effectively refused the multiplicity of cultural, social, and political intersections in which the concrete array of "women" are constructed.

Some efforts have been made to formulate coalitional politics which do not assume in advance what the content of "women" will be. They propose instead a set of dialogic encounters by which variously positioned women articulate separate identities within the framework of an emergent coalition. Clearly, the value of coalitional politics is not to be underestimated, but the very form of coalition, of an emerg- ing and unpredictable assemblage of positions, cannot be figured in advance. Despite the clearly democratizing impulse that motivates coalition building, the coalitional theorist can inadvertently reinsert herself as sovereign of the process by trying to assert an ideal form for coalitional structures in advance, one that will effectively guaran- tee unity as the outcome. Related efforts to determine what is and is not the true shape of a dialogue, what constitutes a subject-position, and, most importantly, when "unity" has been reached, can impede the shelf-shaping and self-limiting dynamics of coalition.

The insistence in advance on coalitional "unity" as a goal assumes that solidarity, whatever its price, is a prerequisite for political action. But what sort of politics demands that kind of advance purchase on unity? Perhaps a coalition needs to acknowledge its contradictions and take action with those contradictions intact. Perhaps also part of what dialogic understanding entails is the acceptance of divergence, breakage, splinter, and fragmentation as part of the often tortuous

4

Subjects of Sex/Gender/Desire / 15

process of democratization. The very notion of "dialogue" is cultur- ally specific and historically bound, and while one speaker may feel secure that a conversation is happening, another may be sure it is not. The power relations that condition and limit dialogic possibilities need first to be interrogated. Otherwise, the model of dialogue risks relapsing into a liberal model that assumes that speaking agents oc- cupy equal positions of power and speak with the same presupposi- tions about what constitutes "agreement" and "unity" and, indeed, that those are the goals to be sought. It would be wrong to assume in advance that there is a category of "women" that simply needs to be filled in with various components of race, class, age, ethnicity, and sexuality in order to become complete. The assumption of its essential incompleteness permits that category to serve as a permanently avail- able site of contested meanings. The definitional incompleteness of the category might then serve as a normative ideal relieved of coercive force.

Is "unity" necessary for effective political action? Is the premature insistence on the goal of unity precisely the cause of an ever more bitter fragmentation among the ranks? Certain forms of acknowledged fragmentation might faciliate coalitional action precisely because the "unity" of the category of women is neither presupposed nor desired. Does "unity" set up an exclusionary norm of solidarity at the level of identity that rules out the possibility of a set of actions which disrupt the very borders of identity concepts, Or which seek to accomplish precisely that disruption as an explicit political aim? Without the presupposition Or goal of "unity," which is, in either case, always instituted at a conceptual level, provisional unities might emerge in the context of concrete actions that have purposes other than the articulation of identity. Without the compulsory expectation that feminist actions must be instituted from some stable, unified, and agreed upon identity, those actions might well get a quicker start and seem more congenial to a number of "women" for whom the meaning of the category is permanently moot.

This antifoundationalist approach to coalitional politics assumes neither that "identity" is a premise nOr that the shape Or meaning of a coalitional assemblage can be known prior to its achievement. Because the articulation of an identity within available cultural terms instates a definition that forecloses in advance the emergence of new identity concepts in and through politically engaged actions, the foun- dationalist tactic cannot take the transformation or expansion of existing identity concepts as a normative goal. Moreover, when agreed-upon identities or agreed-upon dialogic structures, through which already established identities are communicated, no longer

16 / Subjects of Sex/Gender/Desire

constitute the theme or subject of politics, then identities can come into being and dissolve depending on the concrete practices that constitute them. Certain political practices institute identities on a contingent basis in order to accomplish whatever aims are in view. Coalitional politics requires neither an expanded category of "women" nor an internally multiplicitous self that offers its complexity at once.

Gender is a complexity whose totality is permanently deferred, never fully what it is at any given juncture in time. An open coalition, then, will affirm identities that are alternately instituted and relinquished according to the purposes at hand; it will be an open assemblage that permits of multiple convergences and divergences without obedience to a normative telos of definitional closure.

v. Identity, Sex, and the Metaphysics of Substance

What can be meant by "identity," then, and what grounds the presumption that identities are self-identical, persisting through time as the same, unified and internally coherent? More importantly, how do these assumptions inform the discourses on "gender identity"? It would be wrong to think that the discussion of "identity" ought to proceed prior to a discussion of gender identity for the simple reason that "persons" only become intelligible through becoming gendered in conformity with recognizable standards of gender intelligibility. Sociological discussions have conventionally sought to understand the notion of the person in terms of an agency that claims ontological priority to the various roles and functions through which it assumes social visibility and meaning. Within philosophical discourse itself, the notion of "the person" has received analytic elaboration on the assumption that whatever social context the person is "in" remains somehow externally related to the definitional structure of person- hood, be that consciousness, the capacity for language, or moral deliberation. Although that literature is not examined here, one prem- ise of such inquiries is the focus of critical exploration and inversion. Whereas the question of what constitutes "personal identity" within philosophical accounts almost always centers on the question of what internal feature of the person establishes the continuity or self-identity of the person through time, the question here will be: To what extent do regulatory practices of gender formation and division constitute identity, the internal coherence of the subject, indeed, the self-identical status of the person? To what extent is "identity" a normative ideal rather than a descriptive feature of experience? And how do the reg- ulatory practices that govern gender also govern culturally intelligi-

Q

Subjects of Sex/Gender/Desire / 17

ble notions of identity? In other words, the "coherence" and "continu- ity" of "the person" are not logical or analytic features of personhood, but, rather, socially instituted and maintained norms of intelligibility. Inasmuch as "identity" is assured through the stabilizing concepts of sex, gender, and sexuality, the very notion of "the person" is called into question by the cultural emergence of those "incoherent" or "discontinuous" gendered beings who appear to be persons but who fail to conform to the gendered norms of cultural intelligibility by which persons are defined.

"Intelligible" genders are those which in some sense institute and maintain relations of coherence and continuity among sex, gender, sexual practice, and desire. In other words, the spectres of discontinu- ity and incoherence, themselves thinkable only in relation to existing norms of continuity and coherence, are constantly prohibited and produced by the very laws that seek to establish causal or expressive lines of connection among biological sex, culturally constituted gen- ders, and the "expression" or "effect" of both in the manifestation of sexual desire through sexual practice.

The notion that there might be a "truth" of sex, as Foucault ironi- cally terms it, is produced precisely through the regulatory practices that generate coherent identities through the matrix of coherent gen- der norms. The heterosexualization of desire requires and institutes the production of discrete and asymmetrical oppositions between "feminine" and "masculine," where these are understood as expres- sive attributes of "male" and "female." The cultural matrix through which gender identity has become intelligible requires that certain kinds of "identities" cannot "exist"-that is, those in which gender does not follow from sex and those in which the practices of desire do not "follow" from either sex or gender. "Follow" in this context is a political relation of entailment instituted by the cultural laws that establish and regulate the shape and meaning of sexuality. Indeed, precisely because certain kinds of "gender identities" fail to conform to those norms of cultural intelligibility, they appear only as develop- mental failures or logical impossibilities from within that domain. Their persistence and proliferation, however, provide critical oppor- tunities to expose the limits and regulatory aims of that domain of intelligibility and, hence, to open up within the very terms of that matrix of intelligibility rival and subversive matrices of gender dis- order.

Before such disordering practices are considered, however, it seems crucial to understand the "matrix of intelligibility." Is it singular? Of what is it composed? What is the peculiar alliance presumed to exist

II

18 / Subjects of Sex/Gender/Desire

between a system of compulsory heterosexuality and the discursive categories that establish the identity concepts of sex? If "identity" is an effect of discursive practices, to what extent is gender identity, construed as a relationship among sex, gender, sexual practice, and desire, the effect of a regulatory practice that can be identified as compulsory heterosexuality? Would that explanation return us to yet another totalizing frame in which compulsory heterosexuality merely takes the place of phallogocentrism as the monolithic cause of gender oppression?

Within the spectrum of French feminist and poststructuralist the- ory, very different regimes of power are understood to produce the identity concepts of sex. Consider the divergence between those posi- tions, such as Irigaray's, that claim there is only one sex, the masculine, that elaborates itself in and through the production of the "Other," and those positions, Foucault's, for instance, that assume that the category of sex, whether masculine or feminine, is a production of a diffuse regulatory economy of sexuality. Consider also Wittig's argument that the category of sex is, under the conditions of compul- sory heterosexuality, always feminine (the masculine remaining un- marked and, hence, synonomous with the "universal"). Wittig con- curs, however paradoxically, with Foucault in claiming that the category of sex would itself disappear and, indeed, dissipate through the disruption and displacement of heterosexual hegemony.

The various explanatory models offered here suggest the very differ- ent ways in which the category of sex is understood depending on how the field of power is articulated. Is it possible to maintain the complexity of these fields of power and think through their productive capacities together? On the one hand, Irigaray's theory of sexual difference suggests that women can never be understood on the model of a "subject" within the conventional representational systems of Western culture precisely because they constitute the fetish of repre- sentation and, hence, the unrepresentable as such. Women can never "be," according to this ontology of substances, precisely because they are the relation of difference, the excluded, by which that domain marks itself off. Women are also a "difference" that cannot be under- stood as the simple negation or "Other" of the always-already-mascu- line subject. As discussed earlier, they are neither the subject nor its Other, but a difference from the economy of binary opposition, itself a ruse for a monologic elaboration of the masculine.

Central to each of these views, however, is the notion that sex appears within hegemonic language as a substance, as, metaphysically speaking, a self-identical being. This appearance is achieved through

• Subjects of Sex/Gender/Desire / 19

a performative twist of language and/or discourse that conceals the fact that "being" a sex or a gender is fundamentally impossible. For Irigaray, grammar can never be a true index of gender relations precisely because it supports the substantial model of gender as a binary relation between two positive and representable terms. 25 In Irigaray's view, the substantive grammar of gender, which assumes men and women as well as their attributes of masculine and feminine is an example of a binary that effectively masks the univocal and hegemo?i~ discours,e of the mas~uline, phallogocentrism, silencing the feml~llne as a site of subversive multiplicity. For Foucault, the substantive grammar of sex imposes an artificial binary relation be- tween the sexes, as well as an artificial internal coherence within each term of that binary. The binary regulation of sexuality suppresses the subversive multiplicity of a sexuality that disrupts heterosexual, reproductive, and medicojuridical hegemonies.

For Wittig, the binary restriction on sex serves the reproductive ain: s of a system of compulsory heterosexuality; occasionally, she claims that the overthrow of compulsory heterosexuality will inaugu- rate a true humanism of "the person" freed from the shackles of sex. In other contexts, she suggests that the profusion and diffusion of a nonphallocentric erotic economy will dispel the illusions of sex, gen- der, and identity. At yet other textual moments it seems that "the lesbian" emerges as a third gender that promises to transcend the binary restriction on sex imposed by the system of compulsory hetero- sexuality. In her defense of the "cognitive subject," Wittig appears to have no metaphysical quarrel with hegemonic modes of signification or representation; indeed, the subject, with its attribute of self-deter- mination, appears to be the rehabilitation of the agent of existential choice under the name of the lesbian: "the advent of individual sub- jects demands first destroying the categories of sex.... the lesbian is the only concept I know of which is beyond the categories of sex. ,,26 She does not criticize "the subject" as invariably masculine according to the rules of an inevitably patriarchal Symbolic, but proposes in its place the equivalent of a lesbian subject as language-user. 27 , The ide~tificationof women with "sex," for Beauvoir as for Wittig, IS a conflation of the category of women with the ostensibly sexualized features of their bodies and, hence, a refusal to grant freedom and au- tonomy to women as it is purportedly enjoyed by men. Thus, the de- struction of the category of sex would be the destruction of an attribute, sex, that has, through a misogynist gesture of synecdoche, come to take the place of the person, the self-determining cogito. In other words, only men are "persons," and there is no gender but the feminine:

20 / Subjects of Sex/Gender/Desire

Gender is the linguistic index of the political opposition between the sexes. Gender is used here in the singular because indeed there are not two genders. There is only one: the feminine, the "mascu- line" not being a gender. For the masculine is not the masculine, but the general."

Hence, Wittig calls for the destruction of "sex" so that women can assume the status of a universal subject. On the way toward that destruction, "women" must assume both a particular and a universal point of view." As a subject who can realize concrete universality through freedom, Wittig's lesbian confirms rather than contests the normative promise of humanist ideals premised on the metaphysics of substance. In this respect, Wittig is distinguished from Irigaray, not only in terms of the now familiar oppositions between essentialism and materialism," but in terms of the adherence to a metaphysics of substance that confirms the normative model of humanism as the framework for feminism. Where it seems that Wittig has subscribed to a radical project of lesbian emancipation and enforced a distinction between "lesbian" and "woman," she does this through the defense of the pregendered "person," characterized as freedom. This move not only confirms the presocial status of human freedom, but subscribes to that metaphysics of substance that is responsible for the production and naturalization of the category of sex itself.

The metaphysics of substance is a phrase that is associated with Nietzsche within the contemporary criticism of philosophical dis- course. In a commentary on Nietzsche, Michel Haar argues that a number of philosophical ontologies have been trapped within certain illusions of "Being" and "Substance" that are fostered by the belief that the grammatical formulation of subject and predicate reflects the prior ontological reality of substance and attribute. These constructs, argues Haar, constitute the artificial philosophical means by which simplicity, order, and identity are effectively instituted. In no sense, however, do they reveal or represent some true order of things. For our purposes, this Nietzschean criticism becomes instructive when it is applied to the psychological categories that govern much popular and theoretical thinking about gender identity. According to Haar, the critique of the metaphysics of substance implies a critique of the very notion of the psychological person as a substantive thing:

The destruction of logic by means of its genealogy brings with it as well the ruin of the psychological categories founded upon this logic. All psychological categories (the ego, the individual, the person) derive from the illusion of substantial identity. But this

Subjects of Sex/Gender/Desire / 21

illusion goes back basically to a superstition that deceives not only common sense but also philosophers-namely, the belief in l~nguage and, more precisely, in the truth of grammatical catego- nes. It was grammar (the structure of subject and predicate) that inspired Descartes' certainty that "I" is the subject of "think" whereas it is rather the thoughts that come to "me": at bottom faith in grammar simply conveys the will to be the "cause" of one's thoughts. The subject, the self, the individual, are just so many false concepts, since they transform into substances fictitious unities having at the start only a linguistic reality.31

Wittig provides an alternative critique by showing that persons cann?t be signi~~d within l~nguage without the mark of gender. She provides a political analysis of the grammar of gender in French. According to Wittig, gender not only designates persons, "qualifies" them, as it were, but constitutes a conceptual episteme by which binary gender is universalized. Although French gives gender to all sorts of nouns other than persons, Wittig argues that her analysis has consequences for English as well. At the outset of "The Mark of Gender" (1984), she writes:

The mark of gender, according to grammarians, concerns substan- tives. They talk about it in terms of function. If they question its meaning, they may joke about it, calling gender a "fictive sex." ... as far as the categories of the person are concerned, both [English and French] are bearers of gender to the same extent. Both indeed give way to a primitive ontological concept that enforces in lan- guage a divis.ion of beings into sexes.... As an ontological concept that deals With the nature of Being, along with a whole nebula of other primitive concepts belonging to the same line of thought, gender seems to belong primarily to philosophy;"

For gender to "belong to philosophy" is, for Wittig, to belong to ':that body of self-evident concepts without which philosophers be- li~ve they c~nnot develop a line of reasoning and which for them go without saymg, for they exist prior to any thought, any social order, m nature. ,,33 Wittig's view is corroborated by that popular discourse ~n gender identity that uncritically employs the inflectional attribu- tIO? of "being" to genders and to "sexualities." The unproblematic claim to "be" a woman and "be" heterosexual would be symptomatic of that metaphysics of gender substances. In the case of both "men" and "women," this claim tends to subordinate the notion of gender under that of identity and to lead to the conclusion that a person is a

. gender and is one in virtue of his or her sex, psychic sense of self, and

22 / Subjects of Sex/Gender/Desire

various expressions of that psychic self, the most salient being that of sexual desire. In such a prefeminist context, gender, naively (rather than critically) confused with sex, serves as a unifying principle of the embodied self and maintains that unity over and against an "opposite sex" whose structure is presumed to maintain a parallel but opposi- tional internal coherence among sex, gender, and desire. The articula- tion "I feel like a woman" by a female or "I feel like a man" by a male presupposes that in neither case is the claim meaninglessly redundant. Although it might appear unproblematic to be a given anatomy (although we shall later consider the way in which that project is also fraught with difficulty), the experience of a gendered psychic disposition or cultural identity is considered an achievem~nt. Thus "I feel like a woman" is true to the extent that Aretha Franklm's invocation of the defining Other is assumed: "You make me feel like a natural woman. ,,34 This achievement requires a differentiation from the opposite gender. Hence, one is one's gender to the extent that one is not the other gender, a formulation that presupposes and enforces the restriction of gender within that binary pair.

I Gender can denote a unity of experience, of sex, gender, and desire, .only when sex can be understood in some sense to necessitate gender- where gender is a psychic and/or cultural designation of the self-and desire-where desire is heterosexual and therefore differentiates itself through an oppositional relation to that other gender it desires. The internal coherence or unity of either gender, man or woman, thereby requires both a stable and oppositional heterosexuality. That institu- tional heterosexuality both requires and produces the univocity of each of the gendered terms that constitute the limit of gendered possibilities within an oppositional, binary gender system. This con- ception of gender presupposes not only a causal relation among sex, gender, and desire, but suggests as well that desire reflects or expresses gender and that gender reflects or expresses desire. The metaphys,ical unity of the three is assumed to be truly known and expressed in a differentiating desire for an oppositional gender-that is, in a form of oppositional heterosexuality. Whether as a naturalistic paradigm which establishes a causal continuity among sex, gender, and desire, or as an authentic-expressive paradigm in which some true self is said to be revealed simultaneously or successively in sex, gender, and desire, here "the old dream of symmetry," as Irigaray has called it, is presupposed, reified, and rationalized.

This rough sketch of gender gives us a clue to understanding the political reasons for the substantializing view of gender. The institu- tion of a compulsory and naturalized heterosexuality requires and regulates gender as a binary relation in which the masculine term

;4

Subjects of Sex/Gender/Desire / 23

is differentiated from a feminine term, and this differentiation is accomplished through the practices of heterosexual desire. The act of differentiating the two oppositional moments of the binary results in a consolidation of each term, the respective internal coherence of sex, gender, and desire.

The strategic displacement of that binary relation and the meta- physics of substance on which it relies presuppose that the categories of female and male, woman and man, are similarly produced within the binary frame. Foucault implicitly subscribes to such an explana- tion. In the closing chapter of the first volume of The History of Sexuality and in his brief but significant introduction to Herculine Barbin, Being the Recently Discovered Journals of a Nineteenth- Century Hermaphrodite." Foucault suggests that the category of sex, prior to any categorization of sexual difference, is itself constructed through a historically specific mode of sexuality. The tactical produc- tion of the discrete and binary categorization of sex conceals the strategic aims of that very apparatus of production by postulating "sex" as "a cause" of sexual experience, behavior, and desire. Fou- cault's genealogical inquiry exposes this ostensible "cause" as "an effect," the production of a given regime of sexuality that seeks to regulate sexual experience by instating the discrete categories of sex as foundational and causal functions within any discursive account of sexuality.

Foucault's introduction to the journals of the hermaphrodite, Her- culine Barbin, suggests that the genealogical critique of these reified categories of sex is the inadvertent consequence of sexual practices that cannot be accounted for within the medicolegal discourse of a naturalized heterosexuality. Herculine is not an "identity," but the sexual impossibility of an identity. Although male and female anatom- ical elements are jointly distributed in and on this body, that is not the true source of scandal. The linguistic conventions that produce intelligible gendered selves find their limit in Herculine precisely be- cause she/he occasions a convergence and disorganization of the rules that govern sex/gender/desire. Herculine deploys and redistributes the terms of a binary system, but that very redistribution disrupts and proliferates those terms outside the binary itself. According to Fou- cault, Herculine is not categorizable within the gender binary as it stands; the disconcerting convergence of heterosexuality and homo- s~xuality in her/his person are only occasioned, but never caused, by his/her anatomical discontinuity. Foucault's appropriation of Hercu- line is suspect;" but his analysis implies the interesting belief that sexual heterogeneity (paradoxically foreclosed by a naturalized "her- ero" -sexuality) implies a critique of the metaphysics of substance

24 / Subjects of Sex/Gender/Desire

as it informs the identitarian categories of sex. Foucault imagines Herculine's experience as "a world of pleasures in which grins hang about without the cat. ,,37 Smiles, happinesses, pleasures, and desires are figured here as qualities without an abiding substance to which they are said to adhere. As free-floating attributes, they suggest the possibility of a gendered experience that cannot be grasped through the substantializing and hierarchizing grammar of nouns (res extensa) and adjectives (attributes, essential and accidental). Through his cur- sory reading of Herculine, Foucault proposes an ontology of acciden-

.tal attributes that exposes the postulation of identity as a culturally restricted principle of order and hierarchy, a regulatory fiction.

If it is possible to speak of a "man" with a masculine attribute and to understand that attribute as a happy but accidental feature of that man, then it is also possible to speak of a "man" with a feminine attribute, whatever that is, but still to maintain the integrity of the gender. But once we dispense with the priority of "man" and "woman" as abiding substances, then it is no longer possible to subordinate dissonant gendered features as so many secondary and accidental characteristics of a gender ontology that is fundamentally intact. If the notion of an abiding substance is a fictive construction produced through the compulsory ordering of attributes into coherent gender sequences, then it seems that gender as substance, the viability of man and woman as nouns, is called into question by the dissonant play of attributes that fail to conform to sequential or causal models of intelligibility.

The appearance of an abiding substance or gendered self, what the psychiatrist Robert Stoller refers to as a "gender core,,,38 is thus produced by the regulation of attributes along culturally established lines of coherence. As a result, the exposure of this fictive production is conditioned by the deregulated play of attributes that resist assimila- tion into the ready made framework of primary nouns and subordi- nate adjectives. It is of course always possible to argue that dissonant adjectives work retroactively to redefine the substantive identities they are said to modify and, hence, to expand the substantive categories of gender to include possibilities that they previously excluded. But if these substances are nothing other than the coherences contingently created through the regulation of attributes, it would seem that the ontology of substances itself is not only an artificial effect, but essen- tially superfluous.

In this sense, gender is not a noun, but neither is it a set of free- floating attributes, for we have seen that the substantive effect of gender is performatively produced and compelled by the regulatory practices of gender coherence. Hence, within the inherited discourse

'14

Subjects of Sex/Gender/Desire / 25

of th.e metap.hys~cs of s~bsta.nc~, ~ender proves to be performative- tha~ IS, constItutI~g the identity It IS purported to be. In this sense, gen- der IS al~ays a doing, though not a doing by a subject who might be said to p~eexIst the deed. T~e challenge for rethinking gender categories outside of the metaphysics of substance will have to consider the rele- vance of Nietzsche's claim in On the Genealogy of Morals that "there is no. 'being' behind doing, effecting, ?ecoming~ 'the doer' is merely a. fiction ad?ed to th~ deed-the deed IS everything.t''" In an applica- non t?at NIetzsche himself would not have anticipated or condoned, we mIg?t state as a corollary: There is no gender identity behind thel expressions of gender; that identity is performatively constituted byl t the very "expressions" that are said to be its results. '

vi. Language, Power, and the Strategies of Displacement

A great deal of feminist theory and literature has nevertheless as- sumed that there is a "doer" behind the deed. Without an agent, it is argued, the~e can be no agency and hence no potential to initiate a tra~sforma~IO.n of relations of domination within society. Wittig's radI~al feminist theory occupies an ambiguous position within the conttnuu.m. of theories on the question of the subject. On the one hand, WIttIg appears to dispute the metaphysics of substance but on the other hand, she retains the human subject, the individual, as the metaphysical locus of agency. While Wittig's humanism clearly presupposes that there is a doer behind the deed, her theory neverthe- less d~ltneate~ the performative construction of gender within the ma~ertal practices of culture, disputing the temporality of those expla- nations that ~ould confuse "cause" with "result." In a phrase that suggests the tntertextual space that links Wittig with Foucault (and reveals the traces of the Marxist notion of reification in both of their theories), she writes:

A materialist feminist approach shows that what we take for the cause or origin of oppression is in fact only the mark imposed by the oppressor; the "myth of woman," plus its material effects and manifestations in the appropriated consciousness and bodies of ~omen. Thus, this mark does not preexist oppression ... sex IS taken ,~s an "i~mediate given," a "sensible given," "physical features, belonging to a natural order. But what we believe to be a physica~ and direct perception is only a sophisticated and mythic construction, an "imaginary formation. ,,40

B~cause this production of "nature" operates in accord with the dIctates of compulsory heterosexuality, the emergence of homosexual

26 / Subjects of Sex/Gender/Desire

desire, in her view, transcends the categories of sex: "If desire could liberate itself, it would have nothing to do with the preliminary marking by sexes.,,41

Wittig refers to "sex" as a mark that is somehow applied by an institutionalized heterosexuality, a mark that can be erased or obfus- cated through practices that effectively contest that institution. Her view, of course, differs radically from Irigaray's. The latter would understand the "mark" of gender to be part of the hegemonic signify- ing economy of the masculine that operates through the self-elaborat- ing mechanisms of specularization that have virtually determined the field of ontology within the Western philosophical tradition. For Wittig, language is an instrument or tool that is in no way misogynist in its structures, but only in its applications.t' For Irigaray, the possi- bility of another language or signifying economy is the only chance at escaping the "mark" of gender which, for the feminine, is nothing but the phallogocentric erasure of the female sex. Whereas Irigaray seeks to expose the ostensible "binary" relation between the sexes as a masculinist ruse that excludes the feminine altogether, Wittig argues that positions like Irigaray's reconsolidate the binary between mascu- line and feminine and recirculate a mythic notion of the feminine. Clearly drawing on Beauvoir's critique of the myth of the feminine in The Second Sex, Wittig asserts, "there is no 'feminine writing.' ,,43

Wittig is clearly attuned to the power of language to subordinate and exclude women. As a "materialist," however, she considers lan- guage to be "another order of materialiry.Y' an institution that can be radically transformed. Language ranks among the concrete and contingent practices and institutions maintained by the choices of individuals and, hence, weakened by the collective actions of choosing individuals. The linguistic fiction of "sex," she argues, is a category produced and circulated by the system of compulsory heterosexuality in an effort to restrict the production of identities along the axis of heterosexual desire. In some of her work, both male and female homosexuality, as well as other positions independent of the het- erosexual contract, provide the occasion either for the overthrow or the proliferation of the category of sex. In The Lesbian Body and elsewhere, however, Wittig appears to take issue with genitally or- ganized sexuality per se and to call for an alternative economy of pleasures which would both contest the construction of female sub- jectivity marked by women's supposedly distinctive reproductive function." Here the proliferation of pleasures outside the reproductive economy suggests both a specifically feminine form of erotic dif- fusion, understood as a counterstrategy to the reproductive construc- tion of genitality. In a sense, The Lesbian Body can be understood,

Subjects of Sex/Gender/Desire / 27

for Wittig, as an "inverted" reading of Freud's Three Essays on the Theory of Sexuality, in which he argues for the developmental superiority of genital sexuality over and against the less restricted and more diffuse infantile sexuality. Only the "invert," the medical classification invoked by Freud for "the homosexual," fails to "achieve" the genital norm. In waging a political critique against genitality, Wittig appears to deploy "inversion" as a critical reading practice, valorising precisely those features of an undeveloped sexual- ity designated by Freud and effectively inaugurating a "post-genital politics. ,,46 Indeed, the notion of development can be read only as normalization within the heterosexual matrix. And yet, is this the only reading of Freud possible? And to what extent is Wittig's practice of "inversion" committed to the very model of normalization that she seeks to dismantle? In other words, if the model of a more diffuse and antigenital sexuality serves as the singular, oppositional alternative to the hegemonic structure of sexuality, to what extent is that binary relation fated to reproduce itself endlessly? What possibility exists for the disruption of the oppositional binary itself?

Wittig's oppositional relationship to psychoanalysis produces the unexpected consequence that her theory presumes precisely that psy- choanalytic theory of development, now fully "inverted," that she seeks to overcome. Polymorphous perversity, assumed to exist prior to the marking by sex, is valorised as the telos of human sexuality." One possible feminist psychoanalytic response to Wittig might argue that she both undertheorizes and underestimates the meaning and function of the language in which "the mark of gender" occurs. She understands that marking practice as contingent, radically variable, and even dispensable. The status of a primary prohibition in Lacanian theory operates more forcefully and less contingently than the notion of a regulatory practice in Foucault or a materialist account of a system of heterosexist oppression in Wittig.

In Lacan, as in Irigaray's post-Lacanian reformulation of Freud, sexual difference is not a simple binary that retains the metaphysics of substance as its foundation. The masculine "subject" is a fictive construction produced by the law that prohibits incest and forces an infinite displacement of a heterosexualizing desire. The feminine is never a mark of the subject; the feminine could not be an "attri- bute" of a gender. Rather, the feminine is the signification of lack, signified by the Symbolic, a set of differentiating linguistic rules that effectively create sexual difference. The masculine linguistic position undergoes individuation and heterosexualization required by the founding prohibitions of the Symbolic law, the law of the Father. The incest taboo that bars the son from the mother and

28 / Subjects of Sex/GenderlDesire

thereby instates the kinship relation between them is a law ena~ted "in the name of the Father." Similarly, the law that refuses the girl'S desire for both her mother and father requires that she take up the emblem of maternity and perpetuate the rules of kinship. Both n:'-a.s~u­ line and feminine positions are thus instituted through prohibitive laws that produce culturally intelligible genders, but on~y through t~e production of an unconscious sexuality that reemerges m the domam of the imaginary. 48 . .

The feminist appropriation of sexual difference, whether wntt~t.J- m opposition to the phallogocentrism of Lac~n (Irigaray) ~r as a critical reelaboration of Lacan, attempts to theonze the femmme, not as an expression of the metaphysics of substance, but as the unrepr~se~ta?le absence effected by (masculine) denial that grounds the signifying economy through exclusion. The feminine as the repudiated!exc~uded within that system constitutes the possibility of a critique and disn~p­ tion of that hegemonic conceptual scheme. The works of Jacquelme Rose 49 and Jane Gallop" underscore in different ways the constructed status of sexual difference, the inherent instability of that construc- tion, and the dual consequentiality of a prohibition that at once institutes a sexual identity and provides for the exposure of .th.at construction's tenuous ground. Although Wittig and other matenahst feminists within the French context would argue that sexual difference is an unthinking replication of a reified set of sexed p~larities: these criticisms neglect the critical dimension of the unconscious which, as a site of repressed sexuality, reemerges within the discours~ of the subject as the very impossibility of its coherence. As R?se p.omts out very clearly the construction of a coherent sexual identity along the disjunctive axis of the feminine/masculine is bound to fail;" the disruptions of this coherence through the inadvertent reemergence of the repressed reveal not only that "identity" is constructed, but that the prohibition that constructs identity is inefficacious (the paternal law ought to be understood not as a deterministi~ divine will, but ~s a perpetual bumbler, preparing the ground for the msurrecnons agamst him).

The differences between the materialist and Lacanian (and post- Lacanian) positions emerge in a normative quarrel over whether there is a retrievable sexuality either "before" or "outside" the law in the mode of the unconscious or "after" the law as a postgenital sexuality. Paradoxically, the normative trope of polymorphous pe~versity is understood to characterize both views of alternative sexuahty. There is no agreement, however, on the manner of delimiti~g th.a~ "law" or set of "laws." The psychoanalytic critique succeeds m giving an ac- count of the construction of "the subject"-and perhaps also the

Subjects of Sex/Gender/Desire / 29

illusion of substance-within the matrix of normative gender rela- tions. In her existential-materialist mode, Wittig presumes the subject, the person, to have a presocial and pregendered integrity. On the other hand, "the paternal Law" in Lacan, as well as the monologic mastery of phallogocentrism in Irigaray, bear the mark of a monothe- istic singularity that is perhaps less unitary and culturally universal than the guiding structuralist assumptions of the account presume.Y

But the quarrel seems also to turn on the articulation of a temporal trope of a subversive sexuality that flourishes prior to the imposition of a law, after its overthrow, or during its reign as a constant challenge to its authority. Here it seems wise to reinvoke Foucault who, in claiming that sexuality and power are coextensive, implicitly refutes the postulation of a subversive or emancipatory sexuality which could be free of the law. We can press the argument further by pointing out that "the before" of the law and "the after" are discursively and performatively instituted modes of temporality that are invoked within the terms of a normative framework which asserts that subver- sion, destabilization, or displacement requires a sexuality that some- how escapes the hegemonic prohibitions on sex. For Foucault, those prohibitions are invariably and inadvertently productive in the sense that "the subject" who is supposed to be founded and produced in and through those prohibitions does not have access to a sexuality that is in some sense "outside," "before," or "after" power itself. Power, rather than the law, encompasses both the juridical (prohibi- tive and regulatory) and the productive (inadvertently generative) functions of differential relations. Hence, the sexuality that emerges within the matrix of power relations is not a simple replication or copy of the law itself, a uniform repetition of a masculinist economy of identity. The productions swerve from their original purposes and inadvertently mobilize possibilities of "subjects" that do not merely exceed the bounds of cultural intelligibility, but effectively expand the boundaries of what is, in fact, culturally intelligible.

The feminist norm of a postgenital sexuality became the object of significant criticism from feminist theorists of sexuality, some of whom have sought a specifically feminist and/or lesbian appropriation of Foucault. This utopian notion of a sexuality freed from heterosex- ual constructs, a sexuality beyond "sex," failed to acknowledge the ways in which power relations continue to construct sexuality for women even within the terms of a "liberated" heterosexuality or lesbianism." The same criticism is waged against the notion of a specifically feminine sexual pleasure that is radically differentiated from phallic sexuality. Irigaray's occasional efforts to derive a specific feminine sexuality from a specific female anatomy have been the focus

r

30 / Subjects of Sex/Gender/Desire

of anti-essentialist arguments for some time." The return to biology as the ground of a specific feminine sexuality or meaning seems to defeat the feminist premise that biology is not de,stiny. But w~ether feminine sexuality is articulated here through a discourse of biology for purely strategic reasons," or whether it is, in fact, a feminist r~turn to biological essentialism, the characterization of female ~exualIty, as radically distinct from a phallic organization ~f sexuality re~ams problematic. Women who fail either to recognize that sexualI~ ~s their own or understand their sexuality as partially constructed within the terms of the phallic economy are potentially written off within the terms of that theory as "male-identified" or "unenlightened." Indeed, it is often unclear within Irigaray's text whether sexuality IS culturally constructed, or whether it is only culturally constr~c~ed within the terms of the phallus. In other words, is specifically feminine pleasure "outside" of culture as.its prehistory, o~ as its utopian future? If so of what use is such a notion for negonatmg the contemporary struggles of sexuality within the terms of its construction? .

The pro-sexuality movement within feminist theory a~d I?ractIce has effectively argued that sexuality is always constructed within the terms of discourse and power, where power is partially understood in terms of heterosexual and phallic cultural conventions. The emergence of a sexuality constructed (not determined) in these terms within lesbian, bisexual and heterosexual contexts is, therefore, not a sign of a mascu- line identification in some reductive sense. It is not the failed project of criticizing phallogocentrism or heterosexual hegemo?y, as if a poli~i~al critique could effectively undo the cultural construction o,ft~e fer~ll~Ist critic's sexuality. If sexuality is culturally constru~ted wIthI~ eXIstm.g power relations, then the postulation of ~ normatIv~ sexua~Ity ,that IS "before," "outside," or "beyond" power IS a cultural impossibility and a politically impracticable dre~m, one tha~ postp~n~~ t,he concrete a~d contemporary task of rethinking subvers~vePOSSI~IlItI~s.for sexuality and identity within the terms of power Itself. ThIS critical task pre- sumes, of course, that to operate within the matrix of power is not the. same as to replicate uncritically relations of domination. It offers the i possibility of a repetition of the law whi~h is n,ot it~, consol~da~ion, ~ut its displacement. In the place of a "male-identified sexuality m wh,rch "male" serves as the cause and irreducible meanmg of that sexuality, we might develop a notion of sexuali~ co,nstructed in t~r~,s ,of phallic relations of power that replay and redIstr~butethe ~ossIbII~:~es o~ that phallicism precisely through the subversive ~per,atIO~ of Id~?tIfic~­ tions" that are, within the power field of sexuality, inevitable. If Iden~I­ fications," following Jacqueline Rose, can be exposed a,s phant,asmatlc, then it must be possible to enact an identification that displays ItS phan-

Subjects of Sex/Gender/Desire / 31

tasmatic structure. If there is no radical repudiation of a culturally con- structed sexuality, what is left is the question of how to acknowledge and "do" the construction one is invariably in. Are there forms of repe- tition that do not constitute a simple imitation, reproduction, and, hence, consolidation of the law (the anachronistic notion of" male iden- tification" that ought to be discarded from a feminist vocabulary)? What possibilities of gender configurations exist among the various emergent and occasionally convergent matrices of cultural intelligibil- ity that govern gendered life?

Within the terms of feminist sexual theory, it is clear that the presence of power dynamics within sexuality is in no sense the same as the simple consolidation or augmentation of a heterosexist or phallogocentric power regime. The "presence" of so-called heterosexual conventions within homosexual contexts as well as the proliferation of specifically gay discourses of sexual difference, as in the case of "butch" and "femme" as historical identities of sexual style, cannot be explained as chimerical representations of originally heterosexual identities. And neither can they be understood as the pernicious insistence of hetero- sexist constructs within gay sexuality and identity. The repetition of' heterosexual constructs within sexual cultures both gay and straight may well be the inevitable site of the denaturalization and mobilization of gender categories. The replication of heterosexual constructs in non- heterosexual frames brings into relief the utterly constructed status of the so-called heterosexual original. Thus, gay is to straight not as copy is to original, but, rather, as copy is to copy. The parodic repetition of "the original," discussed in the final sections of chapter 3 of this text, reveals the original to be nothing other than a parody of the idea of the natural and the original. 56 Even if heterosexist constructs circulate as the available sites of power/discourse from which to do gender at all, the question remains: What possibilities of recirculation exist? Which possibilities of doing gender repeat and displace through hyperbole, dissonance, internal confusion, and proliferation the very constructs by which they are mobilized?

Consider not only that the ambiguities and incoherences within and among heterosexual, homosexual, and bisexual practices are suppressed and redescribed within the reified framework of the dis- junctive and asymmetrical binary of masculine/feminine, but that these cultural configurations of gender confusion operate as sites for' intervention, exposure, and displacement of these reifications. In other words, the "unity" of gender is the effect of a regulatory practice that seeks to render gender identity uniform through a compulsory heterosexuality. The force of this practice is, through an exclusionary apparatus of production, to restrict the relative meanings of "hetero-

F

32 / Subjects of Sex/Gender/Desire

sexuality," "homosexuality," and "bisexuality" as well as the subver- sive sites of their convergence and resignification. That the power regimes of heterosexism and phallogocentrism seek to augment them- selves through a constant repetition of their logic, their metaphysic, and their naturalized ontologies does not imply that repetition itself ought to be stopped-as if it could be. If repetition is bound to persist as the mechanism of the cultural reproduction of identities, then the crucial question emerges: What kind of subversive repetition might call into question the regulatory practice of identity itself?

If h 0 """ " " lit "th tt ere lS no recourse to a person, a sex, or a sexua 1 y a escapes the matrix of power and discursive relations that effectively produce and regulate the intelligibility of those concepts for us, what constitutes the possibility of effective inversion, subversion, or dis- placement within the terms of a constructed identity? What possibili- ties exist by virtue of the constructed character of sex and gender? Whereas Foucault is ambiguous about the precise character of the "regulatory practices" that produce the category of sex, and Wittig appears to invest the full responsibility of the construction to sexual reproduction and its instrument, compulsory heterosexuality, yet other discourses converge to produce this categorial fiction for reasons not always clear or consistent with one another. The power relations that infuse the biological sciences are not easily reduced, and the medicolegal alliance emerging in nineteenth-century Europe has spawned categorial fictions that could not be anticipated in advance. The very complexity of the discursive map that constructs gender appears to hold out the promise of an inadvertent and generative convergence of these discursive and regulatory structures. If the regu- latory fictions of sex and gender are themselves multiply contested sites of meaning, then the very multiplicity of their construction holds out the possibility of a disruption of their univocal posturing.

f Clearly this project does not propose to layout within traditional I philosophical terms an ontology of gender whereby the meaning of being a woman or a man is elucidated within the terms of phenome- nology. The presumption here is that the "being" of gender is an effect, an object of a genealogical investigation that maps out the political parameters of its construction in the mode of ontology. To claim that gender is constructed is not to assert its illusoriness or artificiality, where those terms are understood to reside within a binary that counterposes the "real" and the "authentic" as opposi- tional. As a genealogy of gender ontology, this inquiry seeks to under- stand the discursive production of the plausibility of that binary relation and to suggest that certain cultural configurations of gender

Subjects of Sex/Gender/Desire / 33

I take the place of "the real" and consolidate and augment their hegern- \ ony through that felicitous self-naturalization.

If there is something right in Beauvoir's claim that one is not born but rather becomes a woman, it follows that woman itself is a term in pr?~ess, ~ecomjgg, a constructing that cannot rightfully be said to ongmate or to end. As an ongoing discursive practice, it is open to ~ntervention an~ resignification. Even when gender seems to congeal mto the most reified forms, the "congealing" is itself an insistent and insidious practice, sustained and regulated by various social means. It is, for Beauvoir, never possible finally to become a woman, as if there were a telos that governs the process of acculturation and construction. Gender is the repeated stylization of the body, a set of II repeated acts within a highly rigid regulatory frame that congeal over time to produce the appearance of substance, of a natural sort of being. A political genealogy of gender ontologies, if it is successful, "t- will deconstruct the substantive appearance of gender into its constitu- tive acts and locate and account for those acts within the compulsory' frames set by the various forces that police the social appearance of \ gender. To expose the contingent acts that create the appearance of a naturalistic necessity, a move which has been a part of cultural critique at least since Marx, is a task that now takes on the added burden of showing how the very notion of the subject, intelligible only through its appearance as gendered, admits of possibilities that have been forcibly foreclosed by the various reifications of gender that have constituted its contingent ontologies.

The following chapter investigates some aspects of the psychoana- lytic structuralist account of sexual difference and the construction of s~xuality with respect to its power to contest the regulatory regimes outlined here as well as its role in uncritically reproducing those regi~es. The univocity of sex, the internal coherence of gender, and the binary framework for both sex and gender are considered through- out as regulatory fictions that consolidate and naturalize the conver- gent power regimes of masculine and heterosexist oppression. The final chapter considers the very notion of "the body," not as a ready surface awaiting signification, but as a set of boundaries, individual and social, politically signified and maintained. No longer believable as an interior "truth" of dispositions and identity, sex will be shown to be a performatively enacted signification (and hence not "to be"), one that, released from its naturalized interiority and surface, can occasion the parodic proliferation and subversive play of gendered meanings. This text continues, then, as an effort to think through the possibility of subverting and displacing those naturalized and reified

34 / Subjects of Sex/Gender/Desire

notions of gender that support masculine hegemony and heterosexist power, to make gender trouble, not throu.g? t~e strategies ~hat figure a utopian beyond, but through the mobilization, .subverslve. confu- sion, and proliferation of precisely those co~stltutlve categories. that seek to keep gender in its place by posturing as the foundatlonal illusions of identity.

2 Prohibition, Psychoanalysis, and the Production of the Heterosexual Matrix

The straight mind continues to affirm that incest, and not homosexuality represents its major interdiction. Thus, when thought by the straight mind, homosexuality is nothing but

heterosexuality . -Monique Wittig, "The Straight Mind"

On occasion feminist theory has been drawn to the thought of an origin, a time before what some would call "patriarchy" that would provide an imaginary perspective from which to establish the contin- gency of the history of women's oppression. Debates have emerged over whether prepatriarchal cultures have existed, whether they were matriarchal or matrilineal in structure, whether patriarchy could be shown to have a beginning and, hence, be subject to an end. The critical impetus behind these kinds of inquiry sought understandably to show that the antifeminist argument in favor of the inevitability of patriarchy constituted a reification and naturalization of a historical and contingent phenomenon.

Although the turn to a prepatriarchal state of culture was intended to expose the self-reification of patriarchy, that prepatriarchal scheme has proven to be a different sort of reification. More recently, some feminists have offered a reflexive critique of some reified constructs within feminism itself. The very notion of "patriarchy" has threatened to become a universalizing concept that overrides or reduces distinct articulations of gender asymmetry in different cultural contexts. As feminism has sought to become integrally related to struggles against racial and colonialist oppression, it has become increasingly import- ant to resist the colonizing epistemological strategy that would subor- dinate different configurations of domination under the rubric of a transcultural notion of patriarchy. The articulation of the law of patriarchy as a repressive and regulatory structure also requires recon- sideration from this critical perspective. The feminist recourse to an imaginary past needs to be cautious not to promote a politically problematic reification of women's experience in the course of de- bunking the self-reifying claims of masculinist power.

Notes

1. Subjects of Sex/Gender/Desire

1. See Michel Foucault, "Right of Death and Power over Life," in The His- tory ofSexuality, Volume 1, An Introduction, trans. Robert Hurley (New York: Vintage, 1980), originally published as Histoire de la sexualite 1: La uolonte de savoir (Paris: Gallimard, 1978). In that final chapter, Foucault discusses the relation between the juridical and productive law. His notion of the productivity of the law is clearly derived from Nie- tzsche, although not identical with Nietzsche's will-to-power. The use of Foucault's notion of productive power is not meant as a simple- minded "application" of Foucault to gender issues. As I show in chapter 3, section ii, "Foucault, Herculine, and the Politics of Sexual Disconti- nuity," the consideration of sexual difference within the terms of Fou- cault's own work reveals central contradictions in his theory. His view of the body also comes under criticism in the final chapter.

2. References throughout this work to a subject before the law are extra- polations of Derrida's reading of Kafka's parable "Before the Law," in Kafka and the Contemporary Critical Performance: Centenary Readings, ed. Alan Udoff (Bloomington: Indiana University Press, 1987).

3. See Denise Riley, Am I That Name?: Feminism and the Category of 'Women' in History (New York: Macmillan, 1988).

4. See Sandra Harding, "The Instability of the Analytical Categories of Feminist Theory," in Sex and Scientific Inquiry, eds. Sandra Harding and Jean F. O'Barr (Chicago: University of Chicago Press, 1987), pp. 283-302.

5. I am reminded of the ambiguity inherent in Nancy Cott's title, The Grounding of Modern Feminism (New Haven: Yale University Press, 1987). She argues that the early twentieth-century U.S. feminist

T I

6.

7.

8.

9.

Notes I 151

~ovement ,~ought to "ground" it~elf i~ a program that eventually gro~nded that moveme~t. Her historical thesis implicitly raises the

~uestlOn of whether unc~ltlcally accepted f<.>undations operate like the re~~rn ~f the r.epressed ; based on exclusionary practices, the stable

political Identities that found. politic~l movements may invariably be- come threatened by the very instability that the foundationalist move creates.

I use t~e term heterosexu.a! r:z~trix throughout the text to designate 1 tha~ gnd of cultur~l intelligibility through which bodies, genders, and desires are naturalized. I am drawing from Monique Wittig's notion o~ th,e "h~terose:ual contract" and, to a lesser extent, on Adrienne Rich. s n?tlOn .of c<:>mpu!sory heterosexuality" to characterize a hege- mOnIC discursive/episternic model of gender intelligibility that assumes that for bodies to cohere and make sense there must be a stable sex expressed through a stable gender (masculine expresses male feminine expresses female) that is oppositionally and hierarchically defined through the compulsory practice of heterosexuality. -'

For a discuss.io.n of the sex!gender distinction in structuralist anthropol- ogy and feminist appropriations and criticisms of that formulation see chapter 2, section i, "Structuralism's Critical Exchange." '

For an.intere~tingstu~y of the berdache and multiple-gender arrange- ments m Native Amenca.n cul.tur~s, see Walter L. Williams, The Spirit and the Flesh: Sexual Diversity tn American Indian Culture (Boston: Beacon Press, 1988). See also, Sherry B. Ortner and Harriet Whitehead eds., Sexual N!eanings.: Th~ Cultural Construction of Sexuality, (Ne~ York: Camb~ldge University Press, 1981). For a politically sensitive and provocative analysis of the berdache, transsexuals, and the contin- gency of gender dichotomies, see Suzanne J. Kessler and Wendy Me- ~enna, G~nder: An Ethnomethodological Approach (Chicago: Univer- sity of Chicago Press, 1978). A great deal of feminist research has been conducted within the fields ?f biologr and the history of science that assess the political interests mherent m the various discriminatory procedures that establish the scientific basis for sex. See Ruth Hubbard and Marian Lowe, eds., Genes and Gender, vols. 1 and 2, (New York: Gordian Press 1978 1979); the two issues on feminism and science of Hypatia: A Journal of ~eminist Philosophy, vol. 2, No.3, Fall 1987, and vol. 3, No.1, ~pnng 1988, and especi.al.ly T~e. Biology and Gender Study Group, . Th~ Impo~tance of Feminist Critique for Contemporary Cell Biology" m this last Issue (Spnng 1988); Sandra Harding, The Science Question m Feminism, (Ithaca: Cornell University Press, 1986); Evelyn Fox- ~eller, Reflections on Gender and Science, (New Haven: Yale Univer- sity Press, .1984); Donna Haraway, "In the Beginning was the Word: The Genesis of Biological Theory," Signs: Journal of Women in Culture and Society, Vol. 6, No.3, 1981; Donna Haraway, Primate Visions (New York: Routledge, 1989); Sandra Harding and Jean F. O'Barr,

152 / Notes Notes / 153

10.

11.

12.

13. 14.

15.

16.

17.

18.

19.

20.

Sex and Scientific Inquiry, (Chicago: University of Chicago Press, 1987); Anne Fausto-Sterling, Myths of Gender: Biological Theories About Women and Men (New York: Norton, 1979).

Clearly Foucault's History of Sexuality offers one way to rethink the history of "sex" within a given modern Eurocentric context. For a more detailed consideration, see Thomas Lacquer and Catherine Gallagher, eds., The Making of the Modern Body: Sexuality and Society in the 19th Century, (Berkeley: University of California Press, 198.7), originally published as an issue of Representations, No. 14, Spnng 1986.

See my "Variations on Sex and Gender: Beauvoir, ~ittig, Foucault,:' in Feminism as Critique eds. Seyla Benhabib and Drucilla Cornell (Basil Blackwell, dist. by University of Minnesota Press, 1987).

Simone de Beauvoir, The Second Sex, trans. E. M. Parshley, (New York: Vintage, 1973), p. 301.

Ibid., p. 38.

See my "Sex and Gender in Beauvoir's Second Sex," Yale F~ench Studies, Simone de Beauvoir: Witness to a Century, No. 72, WlOter, 1986.

Note the extent to which phenomenological theories such as Sartre's, Merleau Ponty's, and Beauvoir's tend to use the term embodiment. Drawn as it is from theological contexts, the term tends to figure "the" body as a mode of incarnation and, hence, to preserve the external and dualistic relationship between a signifying immateriality and the materiality of the body itself.

See Luce Irigaray, The Sex Which Is Not One, trans. Catherine Porter with Carolyn Burke (Ithaca: Cornell University Press, 1985), originally published as Ce sexe qui n'en est pas un (Paris: Editions de Minuit, 1977).

See Joan Scott, "Gender as a Useful Category of Historic~l An~lysi~," in Gender and the Politics ofHistory, (New York: Columbia University Press, 1988), pp. 28-52, repr. from American Historical Review, Vol. 91, No.5, 1986.

Beauvoir, The Second Sex, p. xxvi. See my "Sex and Gender in Beauvoir's Second Sex." The normative ideal of the body as both a "situation" and an "instru- mentality" is embraced by both Beauvoir with respect t? gender. and Frantz Fanon with respect to race. Fanon concludes his analysis of colonization through recourse to the body as an instrument of freedom, where freedom is, in Cartesian fashion, equated with a consciousness capable of doubt: "0 my body, make of me always a man who ques- tions!" (Frantz Fanon, Black Skin, White Masks [New York: Grove Press, 1967},-p. 323, originally published as Peau noire, masques blancs [Paris: Editions de Seuil, 1952]).

21.

22.

23.

24.

25.

The radical ontological disjunction in Sartre between consciousness a?d .the body, is part of the Cartesian inheritance of his philosophy. Significantly, It IS Descartes' distinction that Hegel implicitly interro- gates at the outset of the "Master-Slave" section of The Phenomenol- ogy. of Spirit. ~eauvoir's. analysis of the masculine Subject and the feminine Other IS clearly situated in Hegel's dialectic and in the Sartrian reformulation of that dialectic in the section on sadism and masochism i~ ~eing and Nothingness. Critical of the very possibility of a "synthe- SIS of consciousness and the body, Sartre effectively returns to the Cartesian problematic that Hegel sought to overcome. Beauvoir insists that the body can be the instrument and situation of freedom and that sex can be the occasion for a gender that is not a reification but a moda~ity of freedom. At first this appears to be a synthesis of body and consciousness, where consciousness is understood as the condition of freedom. The question that remains, however, is whether this synthesis requires and maintains the ontological distinction between body and m!nd of which it is composed and, by association, the hierarchy of mind over body and of masculine over feminine.

See Elizabeth V. Spelman, "Woman as Body: Ancient and Contempo- rary Views," Feminist Studies, Vol. 8, No.1, Spring, 1982.

Gayatri Spivak most pointedly elaborates this particular kind of binary explanation as a colonizing act of marginalization. In a critique of the "self-presence of the cognizing supra-historical self," which is charac- teristic of the epistemic imperialism of the philosophical cogito, she locates politics in the production of knowledge that creates and censors the margins that constitute, through exclusion, the contingent intelligi- bility of that subject's given knowledge-regime: "I call 'politics as such' the prohibition of marginality that is implicit in the production of any explanation. Frot.TI that point of view, the choice of particular binary opposmons ... IS no mere intellectual strategy. It is, in each case, the co~dition of the possibility for centralization (with appropriate apologies) and, correspondingly, marginalization" (Gayatri Chakra- vorty Spivak, "Explanation and Culture: Marginalia," in In Other Worlds: Essays in Cultural Politics [New York: Routledge, 1987] p. 113). '

~ee the..arg~~,ent against. "ranking oppressions" in Cherrfe Moraga, La Guera, 10 ThIS Brzdge Called My Back: Writings of Radical

Women of Color, eds. Gloria Anzaldua and Cherne Moraga (New York: Kitchen Table, Women of Color Press, 1982).

For a,tull.er elaboration of the unrepresentability of women in phallogo- centnc discourse, see Luce Irigaray, "Any Theory of the 'Subject' Has Always Been Appropriated by the Masculine," in Speculum of the Other Woman, trans. Gillian C. Gill (Ithaca: Cornell University Press, 1985). Irigaray appears to revise this argument in her discussion of "the feminine gender" in Sexes et parentis.

154 / Notes

26. Monique Wittig, "One is Not Born a Woman," Feminist Issues, Vol. 1, No.2, Winter 1981, p. 53.

27. The notion of the "Symbolic" is discussed at some length in Section Two of this text. It is to be understood as an ideal and universal set of cultural laws that govern kinship and signification and, within the terms of psychoanalytic structuralism, govern the production of sexual difference. Based on the notion of an idealized "paternal law," the Symbolic is reformulated by Irigaray as a dominant and hegemonic discourse of phallogocentrism. Some French feminists propose an alter- native language to one governed by the Phallus or the paternal law, and so wage a critique against the Symbolic. Kristeva proposes the "semiotic" as a specifically maternal dimension of language, and both Irigaray and Helene Cixous have been associated with ecriture femi- nine. Wittig, however, has always resisted that movement, claiming that language in its structure is neither misogynist nor feminist, but an instrument to be deployed for developed political purposes. Clearly her belief in a "cognitive subject" that exists prior to language facili- tates her understanding of language as an instrument, rather than as a field of significations that preexist and structure subject-formation itself.

28. Monique Wittig, "The Point of View: Universal or Particular?" Femi- nist Issues, Vol. 3, No.2, Fall 1983, p. 64.

29. "One must assume both a particular and a universal point of view, at least to be part of literature," Monique Wittig, "The Trojan Horse," Feminist Issues, Vol. 4, No.2, Fall 1984, p. 68.

30. The journal, Questions Feministes, available in English translation as Feminist Issues, generally defended a "materialist" point of view which took practices, institution, and the constructed status of language to be the "material grounds" of the oppression of women. Wittig was part of the original editorial staff. Along with Monique Plaza, Wittig argued that sexual difference was essentialist in that it derived the meaning of women's social function from their biological facticity, but also because it subscribed to the primary signification of women's bodies as maternal and, hence, gave ideological strength to the hege- mony of reproductive sexuality.

31. Michel Haar, "Nietzsche and Metaphysical Language," The New Nie- tzsche: Contemporary Styles of Interpretation, ed. David Allison (New York: Delta, 1977), pp. 17-18.

32. Monique Wittig, "The Mark of Gender,". Feminist Issues, Vol. 5, No. 2, Fall 1985, p. 4.

33. Ibid., p. 3.

34. Aretha's song, originally written by Carole King, also contests the naturalization of gender. "Like a natural woman" is a phrase that suggests that "naturalness" is only accomplished through analogy or

1.! .~ Notes / 155

metaph~,r. In ot~er wor~s, "~ou make me feel like a metaphor of the natural, and WIthout you,. some denaturalized ground would be revealed. For a further dISCUSSIOn of Aretha's claim in light of Simone de Beauvoir's contention that "one is not born, but rather becomes a woman," see my "Beauvoir's Philosophical Contribution" in eds. Ann Garry and Marjorie Pearsall, Women, Knowledge, and Reality (Row- man and Allenheld, forthcoming).

35. Michel. Foucault.' ed., Herculine Barbin, Being the Recently Discovered MemOirs of a Nmeteenth-Century Hermaphrodite, trans. Richard Me- Dougall (New. York: Colophon, 1980), originally published as Hercu- line Barbin, dite Alexma B. presente par Michel Foucault (Paris: Galli- mard, 1978). The French version lacks the introduction supplied by Foucault with the English translation.

36. See chapter 2, section ii.

37. Foucault, ed., Herculine Barbin, p. x.

38. Robert Stoller, Presentations of Gender, (New Haven: Yale University Press, 1985), pp. 11-14.

39. Friedrich Nietzsche, On the Genealogy of Morals, trans. Walter Kauf- mann (New York: Vintage, 1969), p. 45.

40. Wit.tig, "One is Not Born a Woman," p. 48. Wittig credits both the notion of the "mark" of gender and the "imaginary formation" of natural groups to Colette Guillaumin whose work on the mark of race provides an analogy for Wittig's analysis of gender in "Race et nature: Systeme des marques, idee de group naturel et rapport sociaux," Plur- lei, Vol. 11, 1977. The "Myth of Woman" is a chapter of Beauvoir's The Second Sex.

41. Monique Wittig, "Paradigm," in Homosexualities and French Litera- ture: Cultural Contexts/Critical Texts, eds. Elaine Marks and George Starnbolian (Ithaca: Cornell University Press, 1979), p. 114.

42. C:learly, Wittig does not understand syntax to be the linguistic elabora- non or reproduction of a kinship system paternally organized. Her refusal of structuralism at this level allows her to understand language as gender-neutral. Irigaray's Parler n'est jamais neutre (Paris: Editions de Minuit, 198~) criticiz~s precisely the kind of humanist position, here characteristic of WIttIg, that claims the political and gender neu- trality of language.

43. Monique Wittig, "The Point of View: Universal or Particular?" p. 63.

44. Monique Wittig, "The Straight Mind," Feminist Issues, Vol. 1, No.1, Summer 1980, p. 108.

45. Monique Wittig, The Lesbian Body, trans. Peter Owen (New York: Avon, 1976), originally published as Le corps lesbien (Paris: Editions de Minuit, 1973).

46. I am grateful to Wendy Owen for this phrase.

156 I Notes 1 Notes I 157

47.

48.

49.

50.

51.

52.

53.

Of course, Freud himself distinguished between "the sexual" and "the genital," providing the very distinction that Wittig use~ a~~~nst him. See, for instance, "The Development of the Sexual Function In Freud, Outline of a Theory of Psychoanalysis, trans. James Strachey (New York: Norton, 1979).

A more comprehensive analysis of the Lacanian position is provided in various parts of chapter 2 of this text.

Jacqueline Rose, Sexuality in the Field of Vision (London: Verso, 1987).

Jane Gallop, Reading Lacan (Ithaca: Cornell University Press, 1985); The Daughter's Seduction: Feminism and Psychoanalysis (Ithaca: Cor- nell University Press, 1982).

"What distinguishes psychoanalysis from sociological accounts of gen- der (hence for me the fundamental impasse of Nancy Chodorow's work) is that whereas for the latter, the internalisation of norms IS assumed roughly to work, the basic premise and indeed starting point of psychoanalysis is that it does not. The unconscious co~stantly~eveals the 'failure' of identity" (Jacqueline Rose, Sexuality In the FIeld of Vision, p. 90).

It is, perhaps, no wonder that the singular structuralist notion of "the Law" clearly resonates with the prohibitive law of the Old Testament. The "paternal law" thus comes under a post-structuralist critique through the understandable route of a French reappropriation of Nie- tzsche. Nietzsche faults the Judea-Christian "slave-morality" for con- ceiving the law in both singular and prohibitive terr~s. The will~to" power on the other hand, designates both the productive and multiple possibilities of the law, effectively exposing the notion of "the Law" in its singularity as a fictive and repressive notion.

See Gayle Rubin, "Thinking Sex: Notes for a Radical Theory of the Politics of Sexuality," in Pleasure and Danger, ed. Carole S. Van~e (Boston: Routledge and Kegan Paul, 1984), pp. 267-319. Also In Pleasure and Danger, see Carole S. Vance, "Pleasure and Danger: Towards a Politics of Sexuality," pp. 1-28; Alice Echols, "The Taming of the Id: Feminist Sexual Politics, 1968-83," pp. 50-72; Amber Hollibaugh, "Desire for the Future: Radical Hope in Pleasure and Passion" pp. 401-410. See Amber Hollibaugh and Cherrie Moraga, "What We're Rollin Around in Bed with: Sexual Silences in Feminism" and Alice Echols, "The New Feminism of Yin and Yang," in Powers of Desire: The Politics ofSexuality, eds. Ann Snitow, Christine Stansell, and Sharon Thompson (London: Virago, 1984); Heresies, Vo!. No. 12, 1981, the "sex issue"; Samois ed., Coming to Power, (Berkeley: Samois, 1981); Dierdre English, Amber Hollibaugh, and Gayle Rubin, "Talking Sex: A Conversation on Sexuality and Feminism," Socialist Review, No. 58, July-August, 1981; Barbara T. Kerr and Mirtha N.

Quinranales, "the Complexity of Desire: Conversations on Sexuality and Difference," Conditions, #8; Vo!. 3, No.2, 1982, pp. 52-71.

54. Irigaray's perhaps most controversial claim has been that the structure of the v~lva as "two lips touc~ing" constitutes the nonunitary and autoerotic pleasure of women pnor to the "separation" of this double- ness through the pleasure-depriving act of penetration by the penis. See Irigaray, Ce sexe qui n'en est pas un. Along with Monique Plaza and Christine Delphy, Wittig has argued that Irigaray's valorization of that anatomical specificity is itself an uncritical replication of a reproductive discourse that marks and carves up the female body into artificial "parts" like "vagina," "clitoris," and "vulva." At a lecture at Vassar College, Wittig was asked whether she had a vagina, and she replied that she did not.

55. See a compelling argument for precisely this interpretation by Diana J. Fuss, Essentially Speaking, (New York: Routledge, 1989).

56. If we were to apply Fredric Jameson's distinction between parody and pastiche, gay identities would be better understood as pastiche. Whereas parody, Jameson argues, sustains some sympathy with the original of which it is a copy, pastiche disputes the possibility of an "original" or, in the case of gender, reveals the "original" as a failed effort to "copy" a phantasmatic ideal that cannot be copied without failure. See Fredric Jameson, "Postrnodernism and Consumer Society," in The Anti-Aesthetic: Essays on Postmodern Culture, ed. Hal Foster (Port Townsend, WA: Bay Press, 1983).

2. Prohibition, Psychoanalysis, and the Production of the Heterosexual Matrix

1. During the semester in which I write this chapter, I am teaching Kafka's "In the Penal Colony," which describes an instrument of torture that provides an interesting analogy for the contemporary field of power and masculinist power in particular. The narrative repeatedly falters in its attempt to recount the history which would enshrine that instru- ment as a vital part of a tradition. The origins cannot be recovered, and the map that might lead to the origins has become unreadable through time. Those to whom it might be explained do not speak the same language and have no recourse to translation. Indeed, the machine itself cannot be fully imagined; its parts don't fit together in a conceiv- able whole, so the reader is forced to imagine its state of fragmentation without recourse to an ideal notion of its integrity. This appears to be a literary enactment of Foucault's notion that "power" has become so diffuse that it no longer exists as a systematic totality. Derrida interrogates the problematic authority of such a law in the context of Kafka's "Before the Law" (in Derrida's "Before the Law," in Kafka and the Contemporary Critical Performance: Centenary Readings, ed.