Likewise Kristevas work and for that matter feminine experience and writing is

Likewise kristevas work and for that matter feminine

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Likewise Kristeva’s work, and for that matter feminine experience and writing, is neutralized by the Assumption. In the notion of the bodily Assumption of Our Lady, the body and soul of Mary are taken up into heavenly glory where she is ‘exalted by the Lord as Queen over all things, so that she might be more fully conformed to her Son, the Lord of lords and conqueror of sin and death’ (Libreria Editrice Vaticana, 1994). In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death. Byzantine Liturgy, Troparian, Feast of the Dormition, August 15th (Libreria Editrice Vaticana, 1994, Lumen Gentium 59) She is the exemplary realization (typus) of the Church. Catechism of the Catholic Church, 1994: 208 (Libreria Editrice Vaticana, 1994) In a wholly singular way she cooperated by her obedience, faith, hope and burning charity in the Saviour’s work of restoring supernatural life to souls. For this reason she is a mother to us in the order of grace. (Libreria Editrice Vaticana, 1994, Lumen Gentium 61) Kristeva, in her writing, poses a threat to male order, by her bodily Assumption into the male text she is ‘more fully conformed to her son’, in this sense, the son being her writing: in Derrida’s terms, the ‘miserable son’ (Derrida, 1981: 145). The suffering Mother and the miserable Son to whom she is conformed more fully are the emblems of the incorporation of the Mother into the text. In order to say and to overcome the ‘anxiety of influence’ suffered by every writer when it is ‘his (sic) turn to wield his language (his pen)’ (original parentheses) (Todorov, 1981 in Bloom, 1982: 24) Kristeva, as experience and as writing, is received body and soul into the trajectory of the male text: honoured and yet disavowed. She is made Virgin in order to make the elevation possible. This is a bizarre transgression by which the appropriation is by what is conferred rather than by what is taken. By rendering real women into mere representations their real power is neutralized and made safe. If the feminine threatens to subvert the text, then the move to affirm the notion of the Assumption, bodily and spiritual subjection to the Law, is the reversal of that potential for transgression. The feminine is incorporated into the text and, via its elevation, made part of the
Julia Kristeva 101 Word: inseparable from the Word. In this way, women and their work, the feminine and its ways of being, are made to conform with the phallogocentric order. In organizational terms, all that is feminine is other, is sensuous, is excluded by this subjection. Since the feminine must enter the organization without bringing contamination – of menstrual blood, of breast milk, of pregnant bodies – it must enter as representational. However, the feminine might equally well enter as the representation of the Whore. The argument here is confined to motherhood and the mother. As representational, the image of the Virgin thus

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