The ‘authentic’ traditional woman’s voice itself may internalize patriarchy

Evidence

In this divided field, the recovery of a woman’s voice is useless in autobiography and equally anthropologistic if it does not acknowledge that the woman in culture may be the site of internalized phallocracy. It is thus that, between writing in French and the culturally patriarchal woman’s voice, Djebar gives to the supercolonized woman the task of aphonie: not a writing, not a graph, but not the phonocentric responsibility-rather-than-rights-based patriarchal-functionalist unmediated woman’s voice either. This may claim “identity” with the impossible dimension of the rhetoricity of Ovid’s Echo: vox manet. — Donna Landry and Gerald MacLean, The Spivak Reader, 1518

Categorization

  • DEEPTHINKING: Disrupts romanticized ‘authentic native voice’ as a stable essentialist ground — the subaltern woman’s own oral culture can be a site of internalized phallocracy, so neither French writing NOR indigenous voice escapes the bind; a-phonie is the genuinely third path.
  • XREF: Core to strategic essentialism critique: if the ‘authentic’ position itself is internally fractured/oppressive, then essentialist identity claims are always partial and cannot hold as literal residences. — connects to: Embodied history of being desired audibly shapes a woman’s voice.; Beauvoir distinguishes women’s authentic appeal from mere supplication within patriarchal categories — Christine Daigle, Jacob Golomb (eds.), Beauvoir and Sartre: The Riddle of
, 79; Patriarchal mythology projects its own values onto woman and calls imposed immanence her nature — Simone de Beauvoir, The Second Sex, 655 (+3 more)

Broader Connections