The Problem of Speaking For Others

The Problem of Speaking For Others - The Problem of...

Info iconThis preview shows pages 1–2. Sign up to view the full content.

View Full Document Right Arrow Icon
The Problem of Speaking For Others 1 This was published in Cultural Critique (Winter 1991-92), pp. 5-32; revised and reprinted in Who Can Speak? Authority and Critical Identity edited by Judith Roof and Robyn Wiegman, University of Illinois Press, 1996; and inFeminist Nightmares: Women at Odds edited by Susan Weisser and Jennifer Fleischner, (New York: New York University Press, 1994); and also in Racism and Sexism: Differences and Connections eds. David Blumenfeld and Linda Bell, Rowman and Littlefield, 1995. Consider the following true stories: 1. Anne Cameron, a very gifted white Canadian author, writes several first person accounts of the lives of Native Canadian women. At the 1988 International Feminist Book Fair in Montreal, a group of Native Canadian writers ask Cameron to, in their words, “move over” on the grounds that her writings are disempowering for Native authors. She agrees. 2 2. After the 1989 elections in Panama are overturned by Manuel Noriega, U.S. President George Bush declares in a public address that Noriega’s actions constitute an “outrageous fraud” and that “the voice of the Panamanian people have spoken.” “The Panamanian people,” he tells us, “want democracy and not tyranny, and want Noriega out.” He proceeds to plan the invasion of Panama. 3. At a recent symposium at my university, a prestigious theorist was invited to give a lecture on the political problems of post-modernism. Those of us in the audience, including many white women and people of oppressed nationalities and races, wait in eager anticipation for what he has to contribute to this important discussion. To our disappointment, he introduces his lecture by explaining that he can not cover the assigned topic, because as a white male he does not feel that he can speak for the feminist and post-colonial perspectives which have launched the critical interrogation of postmodernism’s politics. He lectures instead on architecture. These examples demonstrate the range of current practices of speaking for others in our society. While the prerogative of speaking for others remains unquestioned in the citadels of colonial administration, among activists and in the academy it elicits a growing unease and, in some communities of discourse, it is being rejected. There is a strong, albeit contested, current within feminism which holds that speaking for others---even for other women---is arrogant, vain, unethical, and politically illegitimate. Feminist scholarship has a liberatory agenda which almost requires that women scholars speak on behalf of other women, and yet the dangers of speaking across differences of race, culture, sexuality, and power are becoming increasingly clear to all. In feminist magazines such as Sojourner , it is common to find articles and letters in which the author states that she can only speak for herself. In her important paper, “Dyke Methods,” Joyce Trebilcot offers a philosophical articulation of this view. She renounces for herself the practice
Background image of page 1

Info iconThis preview has intentionally blurred sections. Sign up to view the full version.

View Full DocumentRight Arrow Icon
Image of page 2
This is the end of the preview. Sign up to access the rest of the document.

This note was uploaded on 02/06/2011 for the course SWMS 210 at USC.

Page1 / 16

The Problem of Speaking For Others - The Problem of...

This preview shows document pages 1 - 2. Sign up to view the full document.

View Full Document Right Arrow Icon
Ask a homework question - tutors are online