Acker, reading Butler’s essay, would no doubt have valued the subversive potential for this “reverse mime” (“Bodies” 163) in addition to lesbian phallus which it postulates.
However it is Butler’s respect for philosophical and linguistic possibility (“If it had been feasible… ”) which makes her deconstructive methodology ugly from Acker’s viewpoint. For as Acker over over and over over and over repeatedly keeps in regards to her late fiction, its maybe perhaps not the feasible nevertheless the impossible uses of language that interest her. Whenever, after acknowledging the significance of Butler’s speculations in regards to the discursive constitution of materiality, Acker asks the question, “Who is any more interested in the ” this is certainly feasible she signals her parting of ways with all the philosopher. The road to your lesbian phallus can not be the road into the literary works regarding the human body, for that human anatomy is defined through the outset being a goal that is impossible. Alternatively, the path in which Acker tries to get away from phallic urban myths follows the methodology of the fiction securely grounded into the impossible–in a citational strategy, or critical mime, which echoes the sound of a Freud that never existed.
19 By thus claiming impossibility as an allowing condition of feminine fetishism, Acker’s “constructive” fiction can achieve a number of the exact same troublesome impacts as Butler’s deconstructive concept. Yet it really is this foundation into the impossible which also constrains the depiction associated with the female fetish as an item. The announcement of female fetishism occupies the impossible material/linguistic area of interpretation involving the phallus that is lacanian the phantasmatic Freudian penis. To replace that performative statement by having a description regarding the product object is, nonetheless, to risk restoring faith in a mimetic style of language which Acker rejects, inside her reading of Butler, as inappropriate to a search for the impossible human anatomy. The end result is the fact that Acker’s feminine fetishism is confined towards the interpretive area it occupies when you look at the heart of psychoanalytic concept. Trapped in this spatialized “between, ” female fetishism will offer, when you look at the last analysis, no guarantee of a getaway from phallogocentrism. Butler offers warning relating to this style of trap inside her reading of Irigaray: “How do we comprehend the being ‘between’… As one thing aside from a spatialized entre that departs the phallogocentric binary opposition intact? ” (“Bodies” 149-50). Acker must consequently stay doubtful in regards to the instrumentality that is political of fetish for ladies. Lobotomy-as-castration defines Acker’s try to convert the minute of entry to the law that is symbolic associated with the world of your family and prehistory, in to the world of the social organization and history. Right Here, nevertheless, the workings for the phallus, whose function is always to produce an economy of experiencing lack that is versus not-having, remain all too apparent.
20 hence even as “Father” articulates the conception of feminine fetishism, Acker actions away from that narrative sound to stress the significance of women “getting into above fetishes. ” “Having” the phallus for Acker means perhaps not being truly a lobotomized robot–a place ready to accept females, if historically under-represented by them. But even though this economy that is alternative the theory is that, permits things except that your penis to signify that “having, ” it still preserves an important binary opposition by which one term or team is elevated at the cost of one other. Feminine fetishism must consequently be just a turning point, a pivot that is temporary which to pause and redirect one’s attacks on phallic economies. Acker’s novels usually do not bear down McCallum’s viewpoint that fetishism offers the method of blurring binary epistemological models, intimate or else. Instead, her figures must finally wage war against these economies through direct engagement using the organizations which produce them–a feat rarely successful away from dream: “In the part of my youth that they namededucation was static (not subject to time or change), or fascistic before I had any friends, the architecture of my uniform and school building and all. I’ve damaged that architecture by dream by which learning is really a journey” (My mom 193). Desires supply the only glimpses of the revealed literature regarding the human body, wherein the oscillation that is binary male/female and material/immaterial are finally remedied:
Listed here is why we talk a great deal about nature.
Nature is just a refuge about it directly from myself, from opposition, from the continuing impossibility of me. Nature’s more than just a refuge, but it’s impossible to speak. For nature is discussed just in fantasy. We can’t explain this, not just to you, not really to myself. Just the dreamer or dream–is here any distinction between those two speak that is? –can nature. (My Mother249-50)
But because also fantasy is the termination of a visit through language, castration-anxiety continues: “Even in fantasy, my deepest fear will be enclosed, trapped, or lobotomized” (My mom 49). Within the context of her search for a misconception beyond the phallus, female fetishism markings a primary step toward that end, but a step which opens up no permanent “beyond. ” For while Acker’s fetishism displaces the penis whilst the single item effective at symbolizing the phallus, and will not choose any fixed economy of getting versus shortage, its strategy of oscillation continues to be bound to your backbone of the economy: symbolic castration.
21 Thus this is the situation that, for many of her need to achieve the literary works associated with human anatomy, Acker’s attitude toward feminine fetishism as being a governmental strategy remains split, continues to be the mindset for the fetishist. Admittedly, at this point there clearly was a good urge in an attempt to stop this oscillation, also to combine Acker’s feminine fetishism with regards to the many critical readings which ally that of Cixous to her work, Irigaray, Kristeva, and ecriture womanly (see for instance Friedman, “Now Eat, ” because well as Peters, Sciolino, Siegle, and Walsh). It’s very tempting to locate in Acker’s late novels the satisfaction of a prophecy produced by Cixous when you look at the exact same article which establishes ties between castration and feminine decapitation: “Things are getting to be written, items that will represent a feminine Imaginary, the website, that is, of identifications of an ego not any longer provided up to a picture defined by the masculine… ” (52). There’s absolutely no shortage of proof to guide this type of thesis. The main character of My mom ultimately ends up rejecting those representations of energy which, according to Irigaray (30), constantly include a privileging of the “phallic maternal” over the feminine: “One outcome of this journey, or ‘identity, ’ might be my loss in curiosity about ‘feminine power. ’ Pictures for the Eternal Mother, the Virgin Mary, etc. ” (My Mother 249). But although it will be silly to reject Acker’s relevance towards the work of Irigaray or toecriture feminine, her assault on penis envy along with her share to feminine fetishism really should not be taken as an effort to delimit or explain an imaginary that is specifically female. Her depiction for the refusal of maternity–symbolic or literal–extends additionally to a rejection of any need to symbolize a mother-daughter that is pre-oedipal which, for Irigaray at the very least, is important into the work of theorizing that imaginary (142-44). Acker’s refusal of feminine energy and its own symbolizations leads not just to an affirmation of desire as fluid and numerous (properties often associated withecriture feminine), but, more to the point, to want astransformation: