Date: Wed, 1 Apr 1998 02:42:49 -0500 From: Yoshie Furuhashi <furuhashi.1-AT-osu.edu> Subject: Re: M-TH: Picking up the Pieces Nancy replied to me: >>First of all, sexuality constitutes much more fluid fields of reality and >>representation than race does. Race as category is rooted in the histories >>of colonialism, imperialism, labor market segmentation, educational >>disenfranchisement, residential segregation, etc. Sexuality is of course >>related to the same histories, but much more indirectly. > >I do not see sexuality as "rooted" more indirectly than race to colonialism, >imperialism, etc. Patriarchy, class society, and slavery have reinforced and >perpetuated each other since their mutual beginnings 5000 years ago, while >racism is a more recent development. Race is not even a biological category, >but sex is. You are conflating different categories: sex, gender, and sexuality. They cannot be interchanged with one another. >>Secondly, the women's movement has been split by not only class & race but >>also sexual identities. There is a history of lavender-baiting in the >>women's movement. Dwarkin, etc. do not seem to be interested AT ALL in >>queer women's sexual practices + identities and how they might be >>represented. > >Do you know this for sure? I have not followed the Dworkin thing very >closely, but I definitely remember seeing her encampment at a California >Women's Music Festival in the early '80s, which no one would attend if they >were not lesbian or lesbian-friendly. I am posting from a computer lab, and I don't have any book by Dworkin at hand, but I am certain. And I am not just talking about her. Talks about the 'lavender menace' among straight feminists who were afraid of men perceiving feminism as a 'lesbian' thing were part of women's movements. >Needless to say, the women's movement did not talk with gay/bi >>men as to the possible alliances + strategies for better sexual >>representations. > >Probably not. But then, the focus was not on "sexual representation" itself, >but on pornography and its supposed impact on women, through problems such >as violence against women, etc. But when critics of pornography turn to the bourgeois state for the enforcement of its views (which I think is a repressive and ineffective thing that should not be done by feminists/marxists), effects of the enforcement tend to be felt by queers first. So gay/bi men (as well as lesbians/bi women) have a direct stake in how (straight) feminists argue their views about porn. Ideological critiques/critiques of exploitation about pornography should make clear that they were not about sexual representation in general. Pornography is a category that includes more than the kind of sexual representation that may have negative effects on women. >>Thirdly, while our racial identities are often (though not exclusively) >>marked by visibility, our sexual identities are not. We don't necessarily >>wear on our bodies what we do + fantasize sexually. In fact, it's mostly >>invisible. (That's why there are such practices as 'coming out,' 'outing,' >>'cruising,' etc.) So racial identity groups and sexual identity groups have >>different stakes in and approaches to issues of visibility + representation. > >I don't see why visibility and nonvisibility would be a factor in issues of >representation. Sounds very mechanical to me. Our inner feelings about >ourselves are much more powerful than our outer appearance, it seems to me. >I have known a lot of beautiful women who thought they were ugly, and had >convinced themselves that they were. And a lot of ordinary women who thought >they were beautiful, and indeed, they were. What I am saying is that queers have a direct stake in more visibility, because a part of our oppression comes from socially enforced invisibility, that is CLOSETING. >>Fourthly, what sexually turns us on and off is not always clear; nor does >>it always follow our professed adherence to certain "ethical" principles >>and "moral" conduct in other areas of life. Transgressions, violations of >>bodily/psychic boundaries, flirting with dangers, playing the games of >>domination/submission, etc. are often sexual turn-ons, even for those who >>only have "vanilla" sex, at least at the level of fantasies. Now, you may >>go ahead and say that getting turned on by those ideas, images, etc. is BAD >>both at the levels of individuals and social relations; > >I wouldn't say that, by the way. I don't see how any of us can define what >is "moral" when it comes to another person's, or even or own, feelings. >Feelings are beyond morality, which is a rationalistic expression of the >societal programming imposed by the patriarchy; feelings are feelings. Are feelings beyond morality? I am not sure, What I said is that feelings are not always amenable to moral suasions. Also, I don't think morality is 'rationalistic.' A lot of people's moral feelings are quite irrational, from my definition of reason. >however, it seems >>that most people's sexual tastes are impervious to "ethical" persuasion, >>censorship, inept educational efforts, etc. I am not saying that people's >>sexual tastes are fixed and cannot be changed; I am merely saying that >>should we desire changes--esp. for better--in them, there might be better >>ways of working for changes than what have been often disastrous attempts >>at moral/state repressions. > >I agree. I accidentally deleted the material that someone forwarded from the >women's organization in Arkansas. It very well described the kind of >educational programs that Marxists should be supporting. Yes, I know that >the material basis of patriarchy needs to be removed, but violence against >women will not just disappear automatically after that. Education is just as >important as economic change. One might discuss the nature of education--including sex education--that attempts to do away with violence against women. IMO, such a sex education includes, among other things: (1) sex is for mutual + consensual pleasure; (2) sex mostly is not for procreation, though one may choose to have it for the express purpose of becoming pregnant; (3) most women do not come through a penile-vaginal contact alone. It is important for straight women and men to know what a clitoris is for; (4) human sexuality is fluid and diverse; one's sexual preference can and do change over time; (5) we may fantasize about things we do not necessarily do or want to do in reality; (6) sexuality and sexual identities are not biological givens--they have been historically generated and products of social relations, discourse, etc.; (7) equation of heterosexuality with normality, naturalness, etc. is oppressive; (8) masturbation is to be encouraged, especially for girls--it's good to know about one's body + mind and what pleases them; (9) safer sex and the use of contraceptives can be eroticized--they are not the 'second best'; (10) regarding sex between men and women, it is not a responsibility of women alone to prevent pregnancy; men ought to get condoms, must never complain about condoms 'diminishing sensations,' should consider vasectomy if they do not desire children, etc; (11) sex is not dirty, shameful, etc.; nor is sex the 'truth, nature, etc.' of our identity; (12) practice naming + communicating to others one's needs, desires, fantasies, etc.--this is especailly important for girls but everybody should be able to discuss them without embarassment. There are many other important things, but I do not have the time to list them all. But the point is to educate people into developing their own sexual agency, knowledge of themselves + others + history, learning communication skills, cultivating an aptitude for erotic practices of various kinds, and respecting other people's sexual agency. Yoshie --- from list marxism-thaxis-AT-lists.village.virginia.edu ---
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