Chapter 3
32
M. Foucault History of sexuality, Vol. I t ransl. Tasos Mpetzelos, Athens: Plethron, pg. 111
33
Ibid, pg 162
13
intention of “propag ation, births and mortality, the level of health, life expectancy and
longevity, [...] a biop olitics of the population.” 34 One of the most successful means of
achieving this is through the reproductive process. Thus sexual reproduction is organised
by constructing polar opposite gender identities.
Inspired by Foucault’s genealogy, post-constructivism and psychoanalytic theory,
as well as Simone de Beauvoir’s argument that “one is not born, but rather becomes,
woman”, Judith Butler proceeds to analyse gender as a social construct. The aim of this
theory is to examine “how a feminist theory of the body may be developed, one which is
based on the premise of a socially constructed gender, while also examining
constructivism’s limits and proceeding to a theoretical analysis of the materiality of the
body - not excluding, therefore, the theoretical process the “material” aspect of gender.” 35
In order to avoid the perception of this theory as cultural determinism, along the lines of
biological determinism, it is important to examine which are the patriarchal structures that
construct gender as well as this process itself. She begins by deciphering the social
construction of gender from the biologically assigned gender and exploring their
differences. This process does not interpret the social gender as a cultural extension of the
biological one, gender is located at a “prelinguistic site” 36therefore constructing its cultural
repercussions. A socially constructed gender is one that exists so long as it is performed.
Repeated performative characteristics accumulate into what is traditionally considered
male or female. This performative gender is completely independent to the assigned at
birth or biological gender. The process where a subject constructs its social gender
through repeated performance, without necessarily meaning that it will eventually be
embodied by the subject, requires new vocabulary in order to be understood. Therefore,
this repeated actions, this performance, consists of “the sedimented effect of a reiterative,
or ritual practice “ 37
According to the abovementioned the ontological status of gender is being
questioned. In complete opposition to the biologically essentialist approach to femininity,
for female subjects, the process of embodiment is proposed, through the constant act of
performed desires and characteristics which are attributed to each gender. Besides the
performed gender, the remaining biological gender can only be understood in the context
of the political economy of reproduction. It is therefore impossible to discern the
biological from the social gender, since the social gender has been constructed according
to this polarisation. This gender construction constitutes, above all, a cultural structure, in
the service of the political aims of the society in question.
This novel gender analysis has been liberating for feminist thinkers. The feminist
movement can therefore be redefined on the basis of a “women’s genealogy”, not limited to
the biological gender of woman. On the contrary female subjects will self-identify as such,
through traditional female gender practices and performances. This interpretation can be
helpful in the cultural and historical investigation of rape culture. The construction of the
subject’s identities therefore refers to performativity options, liberating the body from the
34
Ibid, pg. 162
35
A. Athanasiou, (2008) “Introduction” to J. Butler, Bodies that Matter: On the discursive limits of sex,
transl. in Greek P. Marketou, Athens: Ekkremes, pg. 10
36
J. Butler, (2009) Gender Trouble, Feminism and the subversion of identity, translated in Greek G.
Karabellas, Athens: Alexandreia, pg. 33-38
37
J. Butler (1993), Bodies that Matter: On the discursive limits of sex, New York: R
outledge, pg. 10
14
socially constructed gender. Thus, the subjects are able to forge new identities, subverting
the rigid biological gender, as well as the binary construction as a whole.
It is important to pinpoint the exact way in which subjects are constructed in
reference to the socially constructed gender as well as the prior or resulting power
relations. Women as well as men may consider themselves objects, due to current power
structures. Thus the subjects confuse cultural dictates with their sexualities and gender
characteristics with their own identity, constructing in this way a sense of self and desire in
complete accordance with their assigned birth gender.
When we examine power relations in a gendered, feminist analysis, it can be
inferred that these power relations operate for the complete subordination of the female
subject. Returning to the compulsory reproductive nature of female subjectivity, this also
entails the corporeal confinement of the subject, contributing as a result to its
objectification. At the same time the corporeality of the male subject is absent. Rape is
made possible through objectification of the female subject and the consideration of rape
as a property crime, as mentioned in the second chapter, while this is in fact a political
crime destroying the invovled subjects as well as their identities. This historical erasure of
female subjectivity is what establishes rape as the cross-cultural imposition of male
dominance.
In this context, the experience of rape may indicate the exact ways in which the
female subjectivity has been constructed as inherently victimizing, which is later only
fulfilled by rape. For the woman - victim, rape is not merely the event itself i, but rather
predates it and will follow long after. Rape is made possible, as it derives meaning from
the exact symbolic order that allows for it to happen. The reasons that rape can prove to be
so destructive is because it is a reiteration and an amplification of the current symbolic
order, namely the fragmentation of the self. The fragmentation experienced by the victim,
lingers long after the event of the rape has taken place. Reducing a victim to merely her
fleshy body, one that is lesser than human, is simply a confirmation of her fear for her true
place in this symbolic order. Rape culture begins by erasing the female subject. Rape
manifests in the most violent way our reality; the absolute fragmentation of the female
embodiment and subjectivity. Systemically female subjectivity has always been represented
as borderline, impossible, without any true substance, reduced to their bodily and sexual
functions and therefore sexual property inherently belonging to a man. 38
Therefore, the man who rapes, is violently and aggressively claiming what rightfully
belongs to him. Women are inherently prone to be victimized, given that society’s
imposition of their fragility and weakness translates into actual bodily weakness. Dominant
heteronormative and socially acceptable narratives of sexuality present women only
passively consenting to the sexual act. The legal system then shall require signs of physical
violence, as proof that the victim resisted. The problem therein lies on the one hand in the
transfer of the blame from the rapist to the victim, and on the other, the damage caused to
the psyche and the sense of self of the victim being far more important than those caused
superficially by physical violence. There are “classifications” regarding the “level of
violence” used during a rape, where one without as much physical violence will not be met
with as serious penalties as those with rape of excess force and violence, leaving traces of
proof on the victim’s body.
38
L. du Toit, A philosophical investigation of rape: the making and unmaking of feminine self, p
g. 33-34
15
Based on the above prejudices, the general mistrust shown on women-victims can
be easily inferred. The common confrontation of victims as to their part of the blame,
always, includes a false rhetoric as to the victim’s clothing, the time of day she was outside
alone, the amount of alcohol she had consumed, etc. therefore making direct association
between her behavior or body and her sexuality, which is still regarded as male property.
The reasoning for such rhetorics is highly problematic, namely as to why she was alone at
that time, meaning without the presence of another man, or even that such behaviors are
considered provocative.
A woman constructs in this way a subjectivity based on the regulatory sexuality
which has been imposed on her, and completely shaped her identity. Female sexuality has
been constructed inside a heteronormative framework, for marriage and reproduction.
This corresponds to a passively expressed sexuality, compliant, reminiscent of her
assigned biological reproductive role. The event of rape is destructive to the female subject,
but at the same time, familiar, as it is part of her everyday life experience in a way, Thus
the female subject remains fragile and vulnerable to all that has initially constructed it.
In Louise du Toit’s phenomenological approach, the victim usually experiences
complete fragmentation of its singularity. She herself comprehends two separate selves,
before the rape and after the rape. In some cases, this happens to the degree that some
victims may suffer from memory loss or PTSD that has led them to repeatedly experience
period of their lives before the rape. 39 Essentially the subject cannot place itself in this
world, in anything that was a given before the event of the rape. Her world then becomes
this shrunken, paper-thin space, presided by the will and power of the rapist. She
experiences the violent erasure of everything that was once familiar, leaving behind only
the corporeality of her body, a lifeless object, fully aware of its mortality. As L. du Toit
mentions : “She experiences her soul or spirit annihilated and split off, she experiences the
murder of herself “. 40
In order to stay alive, however, she sheds the sense of self she had, as in the
destruction of her subjectivity before the rape, or even its very existence and possibility of
future existence. The truth that resided within her as to the fear of rape and male
dominance, is now imposed on her in the most violent way. Her own humiliation, pain and
suffering is the validation and confirmation of the male superiority of the rapist. Part of
this process is reducing female existence to merely flesh, inanimate objects. So long as the
rapist is being imposed on a body, lesser than human,his sense of self is being reinforced,
as the ultimate subjectivity, more alive and part of this world than ever. The destructive
consequences of rape are at the same time the necessary conditions that alow rape and
shield the rapist from the feeling of his own mortality. Any underlying and preexisting fear
of rape of the subject-victim, as well as its borderline and unrealized qualities, is what
provides fertile ground for a rapist to rape, reducing the existence of the female subject to
merely that. The function of rape then serves only as the validation and confirmation of
male superiority and dominance, as the ultimate performance of masculinity, through the
use of violence. The aftermath of rape leaves the victim feeling extremely humiliated as she
then sees part of herself, namely her corporeality and sexuality, as unworthy, inhumane, as
the object that her rapist saw. This part of herself is split off, contributing to her
fragmentation and ultimately to the complete destruction of her sense of self.
39
L. du Toit, A philosophical investigation of rape: the making and unmaking of feminine self, pg. 82
40
Ibid. pg 85
16