The International Arbitration and Peace Association
which to limit war was to re-educate the public so that they would
not vote for war or for inflexible, combative politicians. She employed
feminist arguments of sexualdifference in her contention that the
infringement of human rights was inherent in the use of physical force:
‘We have to fight for and protect the interests of the weak, by teaching
the strong that they have no rights by virtue of their strength.’ This, she
said, was ‘a work in which women can assist. I cannot but feel that
we have the right to appeal . . . in this matter.’27
Her arguments, as these
sexuality that is abusive
for their own internal reasons.
The feminist philosopher, Linda LeMoncheck, argues that sexuality
should not be divided into ‘good’ and ‘bad’ or ‘normal’ and ‘perverse’, but
should be rethought as ‘a diﬀerentiated category of nonstigmatized sexual
variation’.15 She further argues that from such a perspective:
both normal and perverse sex become forms of sexualdiﬀerence. Within
this framework, no sexual preference is advantaged by being ‘normal’ . . .
understanding both the normal and the perverse as two types of sexualdiﬀerence from the ‘view
diﬀerent resonances of a thinking of family resemblance and of sexualdiﬀerence on the one hand, as philosophically domesticated notions,
and of racial diﬀerence and blood ties, as politically supersensitive.
eroticisation of the central female character is founded on her
disruption of signs of sexualdifference. Significantly, the epilogue
depicts audience members as complicit in the production of Moll’s
image, as it is suggested that Moll will reappear onstage ‘some
days hence’, and that Moll will ‘woo’ the
audience by requesting the ‘sign’ of their
‘hands’ in order to ‘beckon her’ to them
rereminds postcolonial theory of the signiﬁcance of the nation, as I will explain.
For another, it persuasively introduces (and reintroduces) the constitutive
reality of sexualdiﬀerence to a critical practice that has till very recently, unless
in passing, tended to overlook this formative legacy. In mainstream postcolonial studies, gender is still conventionally treated in a tokenistic way, or as subsidiary to the category of race. These two impacts correspond to the two major
ironies or blind-spots of postcolonial theory which continue even today to
compete for centre
a discussion of the complicated dynamic of woman and nation by Aileen
Christianson, which explores the work of twentieth-century Scottish
and Irish women writers and assesses the relevance of a postcolonial
context in understanding the ‘debatable’ boundaries arising from that
intersection; an exploration of masculinities in both English and Scottish writing from Berthold Schoene, which also deploys sexualdifference
as a means of testing postcolonial theorising, but does so within the
context of a discourse in which bodily, social and national
sexualdifference and reproduction are
natural processes, and it is here, through Haggard’s twin concerns with
capitalist reification and wealth accumulation, that I would begin to
analyse the interrelation of reproductive and economic power. Along with
the reintroduction of the notion of the totality in feminist postcolonial
criticism, I want to argue for the reintroduction of the notion of mediation. The notion of the totality allows us to engage at a macrological level
with the structures through which
British masculinities, pomophobia, and the post-nation
hence with femininity. It means, in other words, the collapse
of that system of fortification whereby sexualdifference is secured, a
system dependent upon projection, disavowal and fetishism. (3)
The question to be asked now is whether contemporary Scottish
masculinity could possibly be described as a devolutionary kind of masculinity that has embraced its feminine marginality and is saying ‘no’ to
power. In ‘Not(e) from the margin’, an essay written in 1995 in response
to an English woman colleague’s suggestion that ‘nationalism is always
bad news for women
. For a more detailed reading of this, see
Lambrichs: trauma, dream and narrative
Joseph Weiss, ‘Dreams and their various purposes’, in Essential Papers on
Dreams, pp. –.
Trevor Pateman, ‘How to do things in dreams’, in Laura Marcus (ed.), Sigmund
Freud’s The Interpretation of Dreams: New Interdisciplinary Essays (Manchester:
Manchester University Press, ), pp. – (p. ).
James L. Fosshage, ‘The psychological function of dreams’, in Essential Papers on
Dreams, pp. – (p. ).
Shoshana Felman, What Does a Woman Want? Reading and Sexual
Rajeswari Sunder Rajan’s
reading, see Real and Imagined Women: Gender, Culture and Postcolonialism
(London and New York: Routledge, 1993), pp. 15–39.
Jacobus, Reading Woman, p. 217.
Luce Irigaray, ‘Sexualdiﬀerence,’ in Toril Moi (ed.), French Feminist Thought
(Oxford: Blackwell, 1988), p. 120.
Nuruddin Farah, Maps (London: Picador, 1986).
Jean Franco, ‘The nation as imagined community’, in H. Aram Veeser (ed.), The
New Historicism (London: Routledge, 1989), p. 205. On the second, cynical, ‘postnativist’ stage in African writing, see Kwame Anthony Appiah, ‘Is the post- in