Teresa de lauretis biography of rory

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In 1985 she was appointed Professor of the History of Consciousness at the University of California, Santa Cruz. Old Westbury,
N.Y.: The Feminist Press, 1982
—, ed. But the leaving is not a choice: one could not live there, in the first
place. It is not the same as feminism, which is not a “natural” excretion of that experience but a
controversial political interpretation and struggle, by no means universal to women.

Hence the phrase one hears so often in Women’s Studies and feminist theory classes: “gender, race and class” or its Northern
California variant “gender, race and class and sexualities.”
What this list of seemingly co-equal terms, or the notion of layers of oppression along parallel axes of difference, does not grasp is how
one may affect the others; e.g., how gender affects racial oppression in its subjective effects.

Scritti di teoria femminista, trans. For to accept those terms
makes it impossible to radically question the social relations of gender. New French Feminisms: An Anthology. It seems to me important to claim both. In spite of its location in the First World, Italy is and has been for most of its history a colonial preserve or a vacation spot for other countries of Europe, the Catholic Papacy and, since WWII, for the US as well.

Sister Outsider: Essays and Speeches. Female and feminist consciousness stand in complex relation to
each other: clearly they overlap, for the female is the basis of the feminist, yet the feminist arises also out of a desire to
escape the female…. Publisher. Afrocentric, for example) are highly relative to the US context and to assume otherwise is to put the US at the center of the world no less than Reagan does.]
For me, the first personal awareness of this inferior or colonial status of Italy, and hence of the experiential meaning of the term “ethnic minority” in the US, occurred when I began to live in this country in the mid-60s.

Being Black together was not enough. We were different. This is not so easy a
concept for a white woman to understand, since, from a position that is presumed to be racially unmarked, one might assume simply that
all Black people experience the same racism and Black women also experience sexism in addition. She received her doctorate in ModernLanguages and Literatures from BocconiUniversity in Milanbeforecoming to the United States.

And the relevance of “theory” (semiotics, psychoanalysis, marxism) was
precisely that it showed that one did not really have that choice.
The vicissitudes of feminism since then, the end of the women’s movement as such, the tendency to institutionalization or mainstreaming
of feminist studies, and the critique of feminism around issues of racism, homophobia, and moralism (not to say bigotry) have proven
that one who is “colonized” does not have the choice simply not to be so; one who lives in a sexist culture does not simply choose not to
be sexist, but has to work through her own internalized sexism.

This
is clearly the case of the white feminist ethics of maternity (by heterosexual standards) represented by Julia Kristeva and Jean Bethke
Elshtain. The feminist subject, or the subject (for feminism), can now be defined as multiple
and heterogeneous, or multiply organized, rather than fragmented or “dispersed,” as JanMohamed suggested of the post-colonial subject,
using the terms of contemporary anti-humanist philosophy, and distinguishing between an “ontological dispersal” of the European
subject (non-gendered) and a “political dispersal” of the Third World subject, also non-gendered.

“What’s New in Women’s History.” Feminist Studies/Critical Studies.