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MAKING FEMINISM MATTER AGAIN by Jennifer M. Cotter B.A., Syracuse

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MAKING FEMINISM MATTER AGAIN by Jennifer M. Cotter B.A., Syracuse MAKING FEMINISM MATTER AGAIN by Jennifer M. Cotter B.A., Syracuse University, 1992 M.A., Syracuse University, 1995 Submitted to the Graduate Faculty of Arts and Sciences in partial fulfillment of the requirements for the degree of Doctor of Philosophy University of Pittsburgh 2007 UNIVERSITY OF PITTSBURGH FACULTY OF ARTS AND SCIENCES This dissertation was presented by Jennifer M. Cotter It was defended on April 5, 2007 and approved by Jonathan Arac, Professor, English, University of Pittsburgh Eric Clarke, Associate Professor, English, University of Pittsburgh Barbara Foley, Professor, English, Rutgers University, Newark Dissertation Advisor: Marcia Landy, Professor, English, University of Pittsburgh ii Copyright © by Jennifer M. Cotter 2007 iii MAKING FEMINISM MATTER AGAIN Jennifer M. Cotter, PhD University of Pittsburgh, 2007 “Making Feminism Matter Again” analyzes new shifts in gender and their social representations in feminist theory. I take as my point of departure the “crisis” of feminism and the loss of its explanatory and transformative effectivity in the wake of the cultural turn, which, I argue, was a class development in feminism brought on by the economic crisis of profit in capitalism in the late 20th century. I question its main assumptions of gender, articulated in texts by Derrida, Foucault, Negri, Fraser, Butler, Gibson-Graham, Sandoval, Probyn, Wiegman, Felski and others, for the way they culturally rewrite materialist concepts such as “class,” “division of labor,” “ideology,” and “history” and represent cultural shifts in gender as “constitutive” of material change—and ultimately as progress—for women within capitalism. “Making Feminism Matter Again” re-examines the historical significance of cultural shifts, including shifts in feminist theory as well as new gendered forms of work (“caring” and “service labor”), family, consumption, diet, clothing, sexuality, and love. In analyzing gender now, I demonstrate that culturalism analytically dissolves gender into autonomous differences and “ethics,” and uses cultural values to obscure over the crisis of transnational capitalism’s class relations and deepening economic exploitation of women. As a result, cultural feminisms are not an intervention but an affirmation of the way things are. I argue for a historical materialist theory of gender in the tradition of Marx, Engels, Lenin, Rosa Luxemburg, Alexandra Kollontai, Eleanor Leacock, and such contemporary critics iv as Angela Davis, Delia Aguilar, Elizabeth Armstrong, and Teresa Ebert, which shows that permutations in gender are not new because the wage-labor/capital relations that exploit women have not changed. Instead the changes are an updating of gender to adjust women to changes in the division of labor under which surplus-value is extracted. In the intersection of labor theory and cultural theory, “Making Feminism Matter Again” maps the material relations of gender now. This map is also a materialist re-mapping of feminist theory and the development of a new model for a materialist analytics of gender as a way to contribute to restoring the explanatory and transformative effectivity of feminism now. v TABLE OF CONTENTS PREFACE.................................................................................................................................. VII PART I: A WAKE FOR FEMINISM......................................................................................... 1 1.0 FEMINISM IN CRISIS ............................................................................................... 2 PART II: CURING THE CRISIS (AS USUAL)...................................................................... 60 2.0 THE CULTURAL TURN AND LABOR IN TRANSITION................................. 61 3.0 THE TEXTUAL HEALING ................................................................................... 130 4.0 THE “CONCRETE” BODY ................................................................................... 162 5.0 THE EMPIRE’S NEW MORALITY..................................................................... 198 PART III. MAKING “CRISIS” (UNUSUALLY) CRITICAL............................................. 241 6.0 HISTORICAL MATERIALISM AND GENDER................................................ 242 BIBLIOGRAPHY..................................................................................................................... 265 vi PREFACE Like all dissertations, this dissertation has benefited from the intellectual insights, analysis and critiques of many persons. I would like to thank the members of my dissertation committee— Professor Marcia Landy, Professor Jonathan Arac, Professor Eric Clarke, and Professor Barbara Foley—for their intellectual patience, advise, and critiques throughout the course of my doctoral studies. I also owe special thanks to the Department of English’s Graduate Administrator Connie Arelt for her administrative assistance while I completed my dissertation. Research for this dissertation was made possible in part by a University of Pittsburgh Provost’s Development Fund Dissertation Fellowship and a Lillian B. Lawler Dissertation Fellowship. For years of patience, their high regard for life-time learning and a critical humanities education for all persons, and their practical wisdom and understanding of the economic, time, and intellectual commitment required to complete one’s education, I am deeply grateful to my parents, Venetia Cotter and Thomas Cotter, my grandparents (now deceased) Thomas Tortora and Cabiria Tortora, and my siblings Bridget Cotter, Melinda Morris, Richard Cotter, and Steven Cotter—all of whom have struggled against many economic contradictions in the course of their own educations. I am especially grateful to Bridget and Steven for their economic help at very vii crucial times, despite not having many resources themselves. I am also thankful for the support of Walter Otto and Pamela Otto, Christine Baron and Bruce Baron, and Virginia Murray. The completion of my doctoral studies would not have been possible without the encouragement of Jesie Sicklesteel, Eleni Anastasiou, Catherine Kelly, Richard Hawthorne, Jennifer Hawthorne, Alpay Ulku and, especially, Jennifer O’Brien and Anne-Marie Gallagher. Throughout my research and writing of this dissertation, I have learned and continue to learn on a daily basis from the sustained intellectual support, solidarity, commitment to public pedagogy, and rigorous critique from Kimberly DeFazio, Robert Faivre, Amrohini Sahay, Julie Torrant, Stephen Tumino and Robert Wilkie. Lastly, I am deeply indebted in all regards to the critiques, discussions, debates, and unwavering support from Matthew Otto. This dissertation is dedicated to my sisters, Bridget Cotter and Melinda Morris—who know all too well the ruthlessness of capitalism on women and the need for feminism in the interests of the working class.. viii PART I: A WAKE FOR FEMINISM 1 1.0 FEMINISM IN CRISIS Along with the end of ideology, the end of history, and the end of socialism, feminism is also said to have ended. The “end” projects are, of course, all grounded in a theology and their goal is to to put certain practices such as ideology, history or socialism, outside the reach of history. My goal here is not to offer a reading of the “end of feminism” as a supersession of the existing material relations of economic exploitation and social injustice, and therefore a new opening to history (Marx, Critique of the Gotha Program) or a re-writing of the “ends” before this “end” (Jean François Lyotard, “Re-writing Modernity”). Rather, I am interested in the specific project of the “end of feminism” in the sense of an exhaustion. Feminism is said to have been exhausted (“ended”) because, for example, it is believed that the project of women’s freedom is over. It is over, the argument goes, because feminism is in “crisis.” Feminism has lost its way. Many women have become successful and have abandoned projects concerned with women’s freedom, others hope to become successful and talk about “post-feminism,” and many have simply given up and have concluded that there is no feminism, the project is finished. The notion that feminism is in “crisis” is, of course, by no means new and has been a major theme of feminism itself, particularly in the decades following World War II and the material conditions of the West at the end of “the long boom” of capitalism roughly from the end of World War II to the oil crisis of 1973. In a sense, feminism has always been in crisis in that historically it came to being in the material crisis of the so called “democratic” societies of capitalism and their continuing social injustice, economic inequality, and exploitation. What has changed is the way the “crisis” has been interpreted and the strategies deployed to deal with it. 2 These interpretations range from a purely culturalist understanding of the crisis theorized as “patriarchy” (see Shulamith Firestone’s recently re-released book The Dialectic of Sex); through a poststructuralist analysis based on the crisis of sexuality and the body theorized in terms of language and its performativity (see Diane Elam’s Feminism and Deconstruction, Elizabeth Grosz’s Volatile Bodies, and Judith Butler’s Bodies That Matter); and a “transnational” analysis based on the crisis of the “transnational-local civil society” (as in Inderpal Grewal and Caren Kaplan’s Scattered Hegemonies); to a historical materialist re-understanding of “crisis” in terms of labor theory (see Teresa Ebert’s Ludic Feminism and After, Lindsay
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