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| Autor | Lana F. Rakow / Laura A. Wackwitz |
| Titel | Voice in Feminist Communication Theory |
| Sammlung | Feminist Communication Theory. Selections in Context |
| Herausgeber | Lana F. Rakow / Laura A. Wackwitz |
| Ort | Thousand Oaks, CA; London; New Delhi |
| Verlag | Sage |
| Jahr | 2004 |
| Seiten | 93-109 |
| URL | https://us.sagepub.com/en-us/nam/feminist-communication-theory/book6187#contents and https://archive.org/details/feministcommunic0000unse/page/93/mode/2up |
Literaturverz. |
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| Fußnoten | ? |
| Fragmente | 4 |
| [1.] Dsi/Fragment 086 03 - Diskussion Zuletzt bearbeitet: 2022-08-11 19:37:19 WiseWoman | BauernOpfer, Dsi, Fragment, Gesichtet, Rakow Wackwitz 2004a, SMWFragment, Schutzlevel sysop |
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| Untersuchte Arbeit: Seite: 86, Zeilen: 3 ff. |
Quelle: Rakow Wackwitz 2004a Seite(n): 95, 96, 97, Zeilen: 95: right col., at the end; 96: left col, from the top; 97: left col, last line, right col. |
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| While numerous feminists claim that silence is disempowering, imposed, and even violent, others claim that not all silence is the same, that silence is fundamental to speech, and is also a method of communicating that can be chosen as a strategy (Clair, 1998). For instance, the silence of the powerful father figure, boss, or judge is not the same silence as the silence of someone forbidden to speak or who is “at loss of words” because of the lack of appropriate names for her experience or lack of access to the linguistic currency of institutions. Even where silence results from a humiliating experience, silence can produce positive results (Rakow & Wackwitz, 2004, pp. 95-6).
Silence, too, can speak, as can other symbolic gestures. Silence can be a powerful method of communicating when speech is denied. Examples include strategies of silent vigils by mothers of the disappeared in Latin American revolutionary movements. Pot banging was done by women in Pinochet’s Chile when protesting against unemployment and economic conditions. On the other hand, habitual social practices also “speak,” for instance, the pay inequity experienced by women, a symbolic representation with material consequences for the value placed on women and their work (Rakow & Wackwitz, 2004, p. 96). Experience is a key element in feminist allegations about the value of women’s voices, as states Joan Scott (1992), “What could be truer, after all, than a subject’s own account of what he or she has lived through?” (p. 24). Historians who collect evidence from experience take as “self-evident the identities of those whose experience is being documented and thus naturalize their difference” (p. 25). However, experience taken as [the origin of knowledge from the viewpoint of the individual subject “becomes evidence for the fact of difference rather than a way of exploring how difference is established, how it operates, how and in what ways it constitutes subjects who see and act in the world” (p. 25).] Clair, R.P. (1997). Organizing silence: Silence as voice and voice as silence in the narrative exploration of the treaty of New Echota. Western Journal of Communicaton, [sic] 61, 315-337. Rakow, L.F. & Wackwitz, L.A. (Eds.). (2004). Feminist communication theory: An introduction. In Lana F. Rakow L.F. [sic] & Laura A. Wackwitz (Eds.). Feminist communication theory: Selections in context. Thousand Oaks, CA: Sage. Scott, J. W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22-40). New York: Routledge. |
[page 95]
While much feminist work shows that many hear silence as disempowering, imposed, and even violent, others note that not all silence is the same, that silence is integral to speech and is a form of communicating that can be chosen or strategic (see Clair, 1998). The silence of the powerful father figure, boss, or judge is not the same [page 96] silence as that of someone forbidden to speak or who is “at a loss for words" because of the lack of appropriate names for her experience or lack of access to the linguistic currency of institutions. [...] Even where silence results from an experience felt as humiliation, silence can produce positive results. [...] Silence, too, can speak, as can other symbolic gestures. Silence can be a powerful means of communicating when speech is denied, such as strategies of silent vigils by mothers of the disappeared in Latin American revolutionary movements (see Radcliffe and Westwood, 1993). Pot banging was used by women in Pinochet’s Chile to be heard as a protest against unemployment and economic conditions (Boyle, 1993). On the other hand, routine social practices also “speak,” such as the pay inequity experienced by women, a symbolic representation with material consequences for the value placed on women and their work (Clair and Thompson, 1996). [page 97] Experience is a key component in feminist assertions about the value of women’s voices. [...] Yet, there is an appeal to the apparent referential nature of experience, warns Joan Scott (1992), “What could be truer, after all, than a subject’s own account of what he or she has lived through?” (p. 24). Historians who gather evidence from experience take as “self-evident the identities of those whose experience is being documented and thus naturalize their difference" (p. 25). Experience taken as the origin of knowledge from the viewpoint of the individual subject “becomes evidence for the fact of difference rather than a way of exploring how difference is established, how it operates, how and in what ways it constitutes subjects who see and act in the world" (p. 25). Boyle, Catherine M. (1993). Touching the air: The cultural force of women in Chile. In Sarah A. Radcliffe and Sallie Westwood (Eds.), "Viva": Women and popular protest in Latin America (pp. 156–172). London: Routledge. Clair, Robin Patric. (1997). Organizing silence: Silence as voice and voice as silence in the narrative exploration of the treaty of New Echota. Western Journal of Communication, 61, 315–337. Clair, Robin P. and Kelly Thompson. (1996). Pay discrimination as a discursive and material practice: A case concerning extended housework. Journal of Applied Communication Research, 24, 1–20. Radcliffe, Sarah A. and Sallie Westwood (Eds.). (1993). "Viva": Women and popular protest in Latin America. London: Routledge. Scott, Joan W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22–40). New York: Routledge. |
Dsi does give a rather mangled reference to one chapter in the anthology by Rakow & Wackwitz from 2004, but this fragment is from another chapter. Rakow & Wackwitz wrote introductory chapters for each part of the anthology. This fragment is thus conservatively categorized as a pawn sacrifice, although the correct reference is not given and the text extensively and closely mirrors the source. |
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| [2.] Dsi/Fragment 087 01 - Diskussion Zuletzt bearbeitet: 2022-08-11 19:55:36 WiseWoman | Dsi, Fragment, Gesichtet, Rakow Wackwitz 2004a, SMWFragment, Schutzlevel sysop, Verschleierung |
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| Untersuchte Arbeit: Seite: 87, Zeilen: 1-19 |
Quelle: Rakow Wackwitz 2004a Seite(n): 97, 98, Zeilen: 97: right col, 22ff; 98: left col, 1-17, right col 7-16, 35-39 |
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| [However, experience taken as] the origin of knowledge from the viewpoint of the individual subject “becomes evidence for the fact of difference rather than a way of exploring how difference is established, how it operates, how and in what ways it constitutes subjects who see and act in the world” (p. 25). One may be missing, Scott indicates, the larger, historically contingent patterns of meaning within which the experience is placed.
Satya Mohanty (1993) argues “that experience, properly interpreted, can yield reliable and genuine knowledge, just as it can point up instances and sources of real mystification” (p. 44). He perceives experience as a cognitive activity, and believes that it is because personal experiences, including emotions, are socially and theoretically constructed that they can yield knowledge. Since experiences do not have self-evident meanings, alternative interpretations give new or competing definitions of the same event – interpretations that can be judged as better or worse. Thus, it seems that there is much knowledge to be gained from a feminist interesting experience, but one must be careful with the interpretive frames available or not available to make sense of those experiences. Even though feminist values suggest that the interpretations women make of their lives should be respected, it is also possible to recognize the limitations of interpretive schemes. Feminist scholars across a range of disciplines have been putting in to the understanding of voice through work that interrogates relations of power at various levels – from language to talk to stories. Mohanty, S.P. (1993). The epistemic status of cultural identity: On Beloved and the postcolonial condition. Cultural Critique, 24, 41-81. Scott, J. W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22-40). New York: Routledge. |
[page 97]
Experience taken as the origin of knowledge from the viewpoint of the individual subject “becomes evidence for the fact of difference rather than a way of exploring how difference is established, how it operates, how and in what ways it constitutes subjects who see and act in the world" (p. 25). We are missing, Scott notes, the larger, historically contingent patterns of meaning within which the experience is placed. [page 98] Not all scholars are as negative about the possibility of using experience. While careful to avoid essentialist (or what he terms “foundationalist") thinking about experience, Satya Mohanty (1993) argues “that experience, properly interpreted, can yield reliable and genuine knowledge, just as it can point up instances and sources of real mystification" (p. 44). He views experience as a cognitive activity, and he believes that it is because personal experiences, including our emotions, are socially and theoretically constructed that they can yield knowledge. Since experiences do not have self-evident meanings, alternative interpretations yield new or competing definitions of the same event—interpretations that we can judge as better or worse. [...] It seems, then, that there is knowledge to be gained from experience and that a feminist interest in experience is not misplaced, but we must be mindful of the interpretive frames available or not available to make sense of those experiences. While our feminist values suggest that the interpretations women make of their lives should be respected, it is possible to recognize the limitations of interpretive schemes. [...] [...] Feminist scholars across a range of disciplines have been adding to our unde [sic] standing of voice through work that interrogates relations of power at various levels—from language to talk to stories. Mohanty, Satya P. (1933). The epistemic status of cultural identity: On Beloved and the postcolonial condition. Cultural Critique, 24, 41–81. Scott, Joan W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22–40). New York: Routledge. |
The true source is not given. |
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| [3.] Dsi/Fragment 157 21 - Diskussion Zuletzt bearbeitet: 2022-08-14 12:31:27 WiseWoman | Dsi, Fragment, Gesichtet, Rakow Wackwitz 2004a, SMWFragment, Schutzlevel sysop, Verschleierung |
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| Untersuchte Arbeit: Seite: 157, Zeilen: 21-23 |
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| As discussed in Chapter 3, experience is a key component in feminist assertions about the value of women’s voices; as states Joan Scott (1992, p. 24), “what could be truer, after all, than a subject’s own account of what he or she has lived through?”
Scott, J. W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22-40). New York: Routledge. |
Experience is a key component in feminist assertions about the value of women’s voices. [...] Yet, there is an appeal to the apparent referential nature of experience, warns Joan Scott (1992), “What could be truer, after all, than a subject’s own account of what he or she has lived through?” (p. 24).
Scott, Joan W. (1992). Experience. In Judith Butler and Joan W. Scott (Eds.), Feminists theorize the political (pp. 22–40). New York: Routledge. |
The true source is not given. |
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| [4.] Dsi/Fragment 295 04 - Diskussion Zuletzt bearbeitet: 2022-08-14 12:35:52 WiseWoman | Dsi, Fragment, Gesichtet, Rakow Wackwitz 2004a, SMWFragment, Schutzlevel sysop, Verschleierung |
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| Untersuchte Arbeit: Seite: 295, Zeilen: 5-7 |
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| By conducting in-depth interviews, this study has acknowledged that there is much knowledge to be gained from experience, and that a feminist interesting experience is not misplaced. But one must be careful with the interpretive frames available or not available to make sense of those experiences. | It seems, then, that there is knowledge to be gained from experience and that a feminist interest in experience is not misplaced, but we must be mindful of the interpretive frames available or not available to make sense of those experiences. |
The source is not given. |
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