Getting Specific: Postmodern Lesbian PoliticsU of Minnesota Press, 1994 - 190 pages |
Contents
Specificity Beyond Equality and Difference | 1 |
Building a Specific Theory | 16 |
Getting Specific | 32 |
BeComing Out Lesbian Identity and Politics | 41 |
Lesbians and Mestizas Appropriation and Equivalence | 57 |
Getting Specific about Community | 76 |
The Space of Justice Lesbians and Democratic Interests | 98 |
Oppression Liberation and Power | 114 |
Lost in the Land of Enchantment | 131 |
Alliances and Coalitions Nonidentity Politics | 139 |
Notes | 161 |
Index | 187 |
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Common terms and phrases
acknowledge Adrienne Rich agenda alliances analysis Anzaldúa argues argument articulation assumption basis being-in-common bians challenge Chicana claims coalition consciousness construction critical critique culture debates deconstruction democratic difference discourse discussion dominant equal Ernesto Laclau ethnicity exclusion femi feminist theory focus forms gays and lesbians gender Getting specific Gloria Anzaldúa hegemonic heterosexist heterosexual homosexuality Ibid identity politics individual interest interest-group Jean-François Lyotard justice Laclau lesbian community lesbian feminism lesbian feminists lesbian identity lesbians and gays liberation lives male Marxism mean mestiza metanarratives Michel Foucault middle-class modern Mouffe Nancy nature oppression position postmodern poststructuralism poststructuralist practices privilege problem queer question race racial racism radical recognition relations requires Routledge sexism sexual share simply social society Spelman strategy structures struggle Teresa de Lauretis theoretical theorists tion unity University Press vision white lesbians white women woman women of color York
Popular passages
Page 106 - But the most common and durable source of factions has been the various and unequal distribution of property. Those who hold and those who are without property have ever formed distinct interests in society. Those who are creditors, and those who are debtors, fall under a like discrimination. A landed interest, a manufacturing interest, a mercantile interest, a moneyed interest, with many lesser interests, grow up of necessity in civilized nations, and divide them into different classes, actuated...
Page 78 - Wherever the members of any group, small or large, live together in such a way that they share, not this or that particular interest, but the basic conditions of a common life, we call that group a community.
Page 158 - The postmodern would be that which, in the modern, puts forward the unpresentable in presentation itself; that which denies itself the solace of good forms, the consensus of a taste which would make it possible to share collectively the nostalgia for the unattainable,- that which searches for new presentations, not in order to enjoy them but in order to impart a stronger sense of the unpresentable...
Page 65 - As a mestiza I have no country, my homeland cast me out, yet all countries are mine because I am every woman's sister or potential lover.
Page 49 - What is a lesbian? A lesbian is the rage of all women condensed to the point of explosion. She is the woman who, often beginning at an extremely early age, acts in accordance with her inner compulsion to be a more complete and freer human being than her society - perhaps then, but certainly later cares to allow her.
Page 19 - I would call genealogy, that is, a form of history which can account for the constitution of knowledges, discourses, domains of objects, etc., without having to make reference to a subject which is either transcendental in relation to the field of events or runs in its empty sameness throughout the course of...
Page 122 - Power corresponds to the human ability not just to act but to act in concert. Power is never the property of an individual; it belongs to a group and remains in existence only so long as the group keeps together. When we say of somebody that he is 'in power' we actually refer to his being empowered by a certain number of people to act in their name.
Page 73 - ... to reclaim [an identity] from a history of multiple assimilations,"45 and still retain a "shared consciousness." Such a practice goes counter to the homogenizing tendency of the subject of consciousness in the United States. To be oppressed means to be disenabled not only from grasping an "identity,