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By Debra Walker King

Physique Politics and the fictitious DoubleEdited via Debra Walker KingExamines the disjunction among women's visual appeal and reality.In fresh years, questions touching on "the physique" and its position in postmodern discourses have taken middle degree in educational disciplines. physique Politics joins those discussions through targeting the demanding situations girls face while their externally outlined identities and representations as our bodies -- their physique fictions -- communicate louder than what they understand to be their precise selves.Racialized, gendered, or homophobic physique fictions disfigure participants through putting them underneath a veil of invisibility and by means of political, emotional, or religious suffocation. As items of interpretation, "female our bodies" looking for wellbeing and fitness care, criminal guidance, expert recognize, id affirmation, and fiscal protection needs to first confront their fictionalized doubles in a collision that, in lots of situations, leads to sadness, misery, or even suicide. The members think of women's day by day lives and the cultural productions (literature, MTV, movie, etc.) that provide physique fictions their strength and impression. by means of exploring how those fictions are manipulated politically, expressively, and communally, they give reinterpretations that problem the fictitious double whereas theorizing the discursive and performative varieties it takes.Contributors contain Trudier Harris, Maude Hines, S. Yumiko Hulvey, Debra Walker King, Sue V. Rosser, Stephanie A. Smith, Maureen Turim, Caroline Vercoe, Gloria Wade-Gayles, and Rosemary Weatherston.Debra Walker King, affiliate Professor of English at the college of Florida, Gainesville, is writer of Deep speak: analyzing African American Literary Names. She has released articles and experiences in Names: the magazine of the yank identify Society; Philosophy and Rhetoric; and African American assessment. ContentsIntroduction: physique Fictions, Debra Walker KingWho Says an Older lady Can't/Shouldn't Dance?, Gloria Wade-GaylesWhen physique Politics of Partial Identifications Collide with a number of Identities of actual teachers: constrained Understandings of analysis and Truncated Collegial Interactions, Sue V. RosserBody Language: Corporeal Semiotics, Literary Resistance, Maude HinesWriting in crimson Ink, Debra Walker KingMyths and Monsters: the feminine physique because the web site for Political Agendas, S. Yumiko HulveyAgency and Ambivalence: A interpreting of Works by way of Coco Fusco, Caroline VercoePerforming our bodies, appearing tradition: An interview with Coco Fusco and Nao Bustamante, Rosemary WeatherstonWomen making a song, ladies Gesturing: The Gendered and Racially-Coded physique of song Video, Maureen TurimBombshell, Stephanie A. SmithAfterword: The Unbroken Circle of Assumptions, Trudier Harris

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I know they lie because the loss of a parent is a trauma none of us wants to experience and from which none of us ever fully recovers. Preferring to be fifty rather than twenty-two flies in the face of logic. I would prefer to be younger. Correction and confession: I wish I were younger and sometimes the wish brings on sadness. But on my fiftieth birthday, I accepted that numbers don’t lie. ” But I did not feel that the addition of years to my life had resulted in a subtraction of joys, goals, or even energy.

No one welcomes the addition of years to their life. I think they lie because being in our twenties is a far greater distance from retirement, nursing homes, and the cessation of life than being in our fifties. I think they lie because being in our twenties means our parents are actively involved in our lives and we in their lives; there are no all-night prayers for their recovery from illness attributed to age. I know they lie because the loss of a parent is a trauma none of us wants to experience and from which none of us ever fully recovers.

When I was thirty, married, with two children, my lesbian identity became evident to me. Perhaps some of the heated debates surfacing in women’s studies over diversity among women facilitated my realization. In their eagerness to make women visible and to define them as a category in traditional academic disciplines, many scholars in the early days of women’s studies, in the late 1960s and early 1970s, made a mistake that paralleled the error of which we accused our male colleagues. Just as women’s studies scholars revealed that the assumption that male experience coincided with human experience constituted a form of androcentric bias which rendered women invisible, these same scholars learned that the experience of all women was not the same.

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