Nomadic Subjects by Braidotti Rosi.;

Author:Braidotti, Rosi.; [Braidotti, Rosi.;]
Language: eng
Format: epub
Tags: PHI027000, Literary Criticism/General, LIT000000, Philosophy/Movements/Deconstruction
ISBN: 9780231515269
Publisher: LightningSource
Published: 2011-05-24T05:00:00+00:00

For Nomadism

If you translate these three levels of sexual difference to a temporal sequence, following Kristeva’s scheme, quoted earlier, you can argue that levels 1 and 2 belong to the longer, linear time of history. Level 3 pertains to the inner, discontinuous time of genealogy. The problem, however, is how to think the interconnectedness between them, that is to say, how to account for a process of becoming while empowering women’s historical agency.

To sum up, I would say that speaking “as a feminist woman” does not refer to one dogmatic framework, but rather to a knot of interrelated questions that play on different layers, registers, and levels of the self. Feminism as a speaking stance, and consequently as a theory of the subject, is less of an ideological than of an epistemological position.

In my reading, the project of sexual difference argues the following: it is historically and politically urgent, in the here and now of the common world of women, to bring about and act upon sexual difference. This is also due to the historical context within which the affirmation of the position of difference is taking place, especially in Europe.

I see feminism as the strategy of working through the historical essence of “Woman” at a time in history when it has lost its substantial unity. As a political and theoretical practice, therefore, feminism can be described as unveiling and consuming the different layers of representation of “Woman.” The myth of Woman as other is now a vacant lot where different women can play with their subjective becoming. The question for the feminist subject is how to intervene upon Woman, in this historic context, so as to create new conditions for the becoming-subject of women here and now.

My answer to the question I just asked (where does change come from?) is that the new is created by revisiting and burning up the old. Like the totemic meal in Freud, you have to assimilate the dead before you can move onto a new order. The quest for points of exit requires the mimetic repetition and consumption of the old; in turn, this influences how I see the points of exit from phallologocentric premises. The traditional choice within feminism seems to be, on the one hand, to overcome gender dualism toward a neutralization of differences or, on the other hand, to push the difference to the extreme, oversexualizing it in a strategic manner. In my own version of sexual difference, as a nomadic strategy, I have opted for the extreme affirmation of sexed identity as a way of reversing the attribution of differences in a hierarchical mode. This extreme affirmation of sexual difference may lead to repetition, but the crucial factor here is that it empowers women to act.

Starting from the premise that the female feminist subject is one of the terms in a process that should and cannot be streamlined into a linear, teleological form of subjectivity; that it should be seen as the intersection of subjective desire with wilful social

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