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Women are also further distanced from the dominant discourse in this Mosaic command as they are presented as possession—the neighbor’s wife, and not neighbors in their own right. Women have resorted to interpretation whenever statements were made that supposedly applied to all. ” The hegemonic, dominant discourse keeps us limber and increases our flexibility through the intense linguistic maneuvers we undertake to make it relate to our experiences as women. It is all the more so when that dominant discourse is twice removed from us as foreign and colonizing.
Expressing at once resistance and persistence, such ambivalent discourse becomes “Signifying)”, the semiotic veiled in/as the Symbolic. Merging into one, the two discourses—text and countertext, Symbolic and semiotic, black and white—form one impression which, like an optical illusion, allows for different and often contrasting interpretations, depending on the perspective of the viewer. In Song of Solomon, for example, the opening chapter introduces the action as taking place on “Mains Street and Not Doctor Street,” and the reader can interpret that as an assertive exclusion of the second designation (this is not Doctor Street), or its inclusion (as well as Not Doctor Street).
We the precocious, we the repressed of culture,…we are black and we are beautiful. (247–248) Implicated in a Symbolic discourse of colonialism that includes them because they are white, these French feminists fail to adequately address the flip side of Euro-phallogocentrism, its effacing of the non-Western experience, both male and female. Similarly, Kristeva erases the reality of Algeria’s oppression as she levels differences between foreignness within and foreigners per se. This is most obvious in her recent work, Strangers to Ourselves, although it constitutes a natural progression of her writings since her own exile as a welcome East European political and intellectual dissident in France.
Encyclopaedia of Chess Openings - Volume E by Chess Informant