House of Mirth
Chapter 1
Problematizing Absolute Otherness
O ne of the basic precepts of feminist philosophy that provides a common axis for various female subcultures is the conviction regarding a shared history of otherness. A commonality of female sensibility and perception is recognized, that obliterates boundaries: of nation, race, language, religion, and culture. This has opened up manifold avenues for communication between widely separated women's groups such as the Afro-American and the Indian, across their geographical and cultural frontiers. An identity of issues and interests is revealed, that facilitates mutual enlightening, strengthening and reassuring.
At t he same time, over and above the assumptions of uniaxialiiy of female experience. women have begun to recognize critical differences that underscore the specificity of multiple female identities. The idea of a collective feminine is identified as a patriarchally informed, universalizing concept aimed at trivializing specific identities. The generic use of the term 'woman' is found inadequate to represent a huge chunk of humanity, which is divided and subdivided on diverse bases, with a surprisingly varied range of marginal experience This awareness has given rise to a n identity politics that asserts the validity of cultural differences and hence of the diversity of feminist perspectives. In "Feminist Practices: Identity, Difference, Power," Nickie
Charles writes:
Dissatisfaction with'universal explanations and a recognition o t he f different ways of being female encourage feminists to study gender relations as they existed rather than as they were theorised to exist.
This has led to a much greater understanding of the forms taken by gender divisions a nd their relation to other systems o social relations f ( Charles a nd Hughes-Freeland 10)
Debates around the issue of deviant practices have brought about fragmentation of mainstream feminism, causing the emergence of new
Problematizing Absolute Otherness
O ne of the basic precepts of feminist philosophy that provides a common axis for various female subcultures is the conviction regarding a shared history of otherness. A commonality of female sensibility and perception is recognized, that obliterates boundaries: of nation, race, language, religion, and culture. This has opened up manifold avenues for communication between widely separated women's groups such as the Afro-American and the Indian, across their geographical and cultural frontiers. An identity of issues and interests is revealed, that facilitates mutual enlightening, strengthening and reassuring.
At t he same time, over and above the assumptions of uniaxialiiy of female experience. women have begun to recognize critical differences that underscore the specificity of multiple female identities. The idea of a collective feminine is identified as a patriarchally informed, universalizing concept aimed at trivializing specific identities. The generic use of the term 'woman' is found inadequate to represent a huge chunk of humanity, which is divided and subdivided on diverse bases, with a surprisingly varied range of marginal experience This awareness has given rise to a n identity politics that asserts the validity of cultural differences and hence of the diversity of feminist perspectives. In "Feminist Practices: Identity, Difference, Power," Nickie
Charles writes:
Dissatisfaction with'universal explanations and a recognition o t he f different ways of being female encourage feminists to study gender relations as they existed rather than as they were theorised to exist.
This has led to a much greater understanding of the forms taken by gender divisions a nd their relation to other systems o social relations f ( Charles a nd Hughes-Freeland 10)
Debates around the issue of deviant practices have brought about fragmentation of mainstream feminism, causing the emergence of new