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In light of our class discussions around exemplarity, I am interested in the way Marcus poses a kind of intervention in identitarian attachments to extra-ordinary outsider subjectivities or broader subcultures. By developing her project through “just readings” that linger on the surface of literary texts and an analysis of the often mundane daily record of journals and other lifewriting, Marcus points to the potential problems of constructing historical meaning from archives solely comprised of the sensational (she gives police and legal records as an example) or failing to account for the obvious, the specific, or that which does not fully fit with contemporary identity theories. Critiquing the lesbian continuum theory for “obscuring” differences and “models of subversion and containment” as failing to account for the “play of the system” or the “yield built into systems,” Marcus demonstrates how Victorian women’s relationships actually occupied multiple, overlapping, yet distinct modes that engaged love, eroticism, intimacy, and sexuality in particular ways.

As I read Between Women, I thought about earlier discussions about how identitarian theories often map out an outside position that can be read as oppositional. In thinking about this, I was particularly interested in Marcus’ formula of the exception that proves the rule and her claims around the differences between subcultures and networks. Part of her departure from the lesbian continuum is that it enforces a sameness that suppresses difference or complexity even as it argues for interconnected diversity. Despite the different positions and expressions of desire and intimacy it maps out, the idea of a continuum renders all gender/sexual expression reducible to one shared spectrum. Marcus indicates that it is precisely the differences among those positions along the continuum that need to be addressed to better understand the complexities of gender and sexuality that defy binary constructions. The idea of an exception that proves the rule causes me again to wonder about our attachments to the exceptional. Why have many theorists resisted discussions of women and queer people as tied into normative relations of intimacy and power? What is at stake in claiming an exceptional relation to the normative? If the exception often proves the rule as Marcus claims, how might we locate resistance to dominant ideologies as coming from somewhere other than an exceptional location? Talking about female marriages, Marcus places women married to women within networks (“a social alliance that whose strength derives from its relative openness and internal variety and from its links to other networks”) rather than necessarily in subcultures (“a type of social group that tends to be organized around a limited number of shared traits that that coheres through its separation from the mainstream.”) I wonder how these notions of openness, separation, linkage and coherence enrich our earlier discussions of subcultural identity and attachments to being marked as outside of the mainstream. Does Marcus’ adaptation of “play of the system” allow for models of social change that might be enacted from within rather than outside of the “mainstream”?

You say “As critics, we have to take responsibility for such things and the logic we use to defend them. Otherwise we’re no longer ‘critics.’” I want to raise a point that Angela Davis made when a member of the audience at a recent talk asked her what feminism is (and I think it is useful in the sense that the kind of criticism we are talking about in this class, cultural criticism, is at this point in time heavily influenced by feminism, though of course I realize this hasn’t always been the case). She said that feminism is a commitment to criticality and a search for social justice. “As critics, we have to take responsibility for such things and the logic we use to defend them.” This means owning up to the times when the judgments we use are harmful. When they lead to the invalidation of certain forms that aren’t the dominant forms. Like when the English denigrated things on the basis of provinciality, when the Irish were defined as provincial. Or something, I have to plead ignorance on the details and say I made that up as a hypothetical example, like Barthes’ “Japan.” Carla is calling for what you call for, taking responsibility for the injustice of past standards. Which you start of your post asking us to ignore, to ignore the oftentimes detrimental effects of our judgments. Which seems the antithesis of taking responsibility. But maybe I’m confused, you know, without any pictures.

AW

Carla said:

“Don’t we all, as critics, need to erase past lessons? Forget what’s “good,” or what’s “bad?” Like Maud, erase some “matter” from the palimpsest of past lessons and start anew?”

OK, ‘palimpsest’ is a pretty big word for me, so I’ll have to sound it out with phonics…naturally, from what I remember of it. Erase past lessons? What? Are you kidding me? Ask Marjorie Perloff that question and I think we all know what the response would be. A hearty (and very brief) laugh. The logical structure of the above statement is analogous to the following questions: Why can’t I forget that I don’t like strawberry ice cream? Or polka music? Or Aunt Sally’s meatloaf? Why can’t I seem to shake the idea that rolling around in a patch of poison oak is brilliant fun?

Why would anyone forget what he or she doesn’t like? I’m not sure it’s at all possible…

Don’t we all, as critics, need to recognize ridiculous questions and meaningless statements? Aren’t we in the business to make claims about what is good and bad? Isn’t that what we do in our capacity as teachers in grading student papers? In a way, earning the PhD is about finally obtaining the ‘professionalism’ and ‘credibility’ to make claims about that which is good and bad…certainly, our students will take our statements on such things very seriously…Don’t we think that certain personal life choices are better than others? Don’t we pursue our interests b/c we think they are ‘good’?

Prefererences and choices are a fact of the human condition. Making choices about ‘good’ and bad’ are facts of evolution–it’s an ability which has led to our survival (for good or bad). As critics, we have to take responsibility for such things and the logic we use to defend them. Otherwise we’re no longer ‘critics.’

And I wish I could respond like so many folks on this blog do: “I love you,” “I love you girls,” or “I feel that.” Gee, that’s great. Just swell. The Ya-Ya Sisterhood thrives…