A Philosophical Investigation of Rape: The Making and by Louise du Toit

By Louise du Toit

This booklet bargains a serious feminist point of view at the greatly debated subject of transitional justice and forgiveness. Louise Du Toit examines the phenomenon of rape with a feminist philosophical discourse referring to women’s or ‘feminine’ subjectivity and selfhood. She demonstrates how the hierarchical dichotomy of male energetic as opposed to girl passive sexuality – which obscures the genuine nature of rape – is embedded within the dominant western symbolic body. via a Hegelian and phenomenological interpreting of first-person debts via rape sufferers, she excavates an realizing of rape that still begins to open up a manner out of the denial and destruction of woman sexual subjectivity.

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Additional info for A Philosophical Investigation of Rape: The Making and Unmaking of the Feminine Self (Routledge Research in Gender and Society)

Example text

To be able to tell her tears from those of Ulysses. Not because they were weeping the same loving tears, but because she took part in his quest for love for himself. If women have this constitutive but borderline, excessive position vis-àvis the real and realistic processes of politics, reconciliation and forgiveness, keeping open through their noninclusion and systematic violation a reminder of pure forgiveness, but paying the price amongst other things in that their forgiveness cannot even be asked, then should women resist or rather embrace this feminine, patriarchally apportioned, position as place holders for the beyond of the masculine symbolic?

The terms and conditions that the TRC set for itself, including the call for testimony it issued, were already strongly biased against the stories women had to tell about sex-specific oppression, already an effective silencing of the voices of women speaking as women, speaking out against the various ways in which they were silenced during the struggle. The Promotion of National Unity and Reconciliation Act (no. e. acts of torture, killing, abduction and severe ill-treatment)’. Two aspects of this mandate can be criticised from women’s point of view.

Framing ‘the’ struggle in terms of men’s struggles, leaving women on the roadside of history, the TRC contributed to the disappearance of rape and women’s particularities—including women’s history, and their role in the liberation struggle—from the political and public consciousness and agendas after 1994. Thus, despite its enormous role in facilitating a remarkably peaceful and morally accountable transfer of political power, the TRC is also a clear instance of a contemporary refusal to politicize sexual difference, to allow sexual difference onto the political scene and to allow women to appear and speak as women within politics.

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