By Juliet Rogers
Scenes of violence and incisions into the flesh tell the call for for legislation. The scene of little women being held down in practices of girl circumcision has been a defining and definitive photograph that calls for the eye of human rights, and the intervention of legislations. however the funding in keeping ladies and little ladies from one of these minimize isn't really all that it sort of feels. Law's minimize at the physique of Human Rights: lady Circumcision, Torture and Sacred Flesh considers how such photos come to notify legislation and the funding of advocates of legislations in an mind's eye of this scene. Drawing on psychoanalytic and postcolonial idea, and accompanying principles in political theology, Juliet Rogers examines the language, imagery and pleasure that accompanies fresh tasks to legislate opposed to what's known as 'female genital mutilation'. the writer compliments this exam with a attention of the scene of torture uncovered in pictures from Abu Ghraib and Guantanamo Bay. Rogers argues that the modes of fascination and pleasure that accompany scenes of torture and feminine circumcision betray the myth of a political opposed to which the topic of liberal legislation is imagined; this is often subjectivity in a nation of non-mutilation, non-prohibition or, in a psychoanalytic idiom, non-castration. To help the fable of this topic, the mutilated topic, the authors indicates, is rendered as flesh reduce from the democratic state nation, deserving of simply selective human rights, or none in any respect.
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Extra resources for Law's Cut on the Body of Human Rights: Female Circumcision, Torture and Sacred Flesh
See Said (1978). Spivak (1999), 284. Spivak is speciﬁcally referring to the ‘brown woman’ of ‘gender and development discourse’, of which women who are said to have experienced fgm are the beneﬁciaries par excellence. See Spivak (1999), 265. Mohanty’s ‘third world woman’ is also represented in this way. See Mohanty (1991), 51–80. 28 Law’s Cut on the Body of Human Rights desire in the mutilated woman and then consider the representation of the clitoris as the divining rod of desire per se. Pre-empting those who might call the loss of the clitoris qua loss of sexual desire a fact I would note that women who have participated in the research on female genital mutilation discuss differing experiences of sexual enjoyment.
67 Burkha generally refers to the complete, or almost complete, covering of women in a veil. 68 Ratneshar (2002). 69 I have discussed the strange psychosis of freedom and choice in the West – speciﬁcally in relation to fries and choice. See Rogers (2005). 70 Spivak (1985), 246. The making of a fantasy 41 The representation of Muslim women needing to be saved from their supposed lack of desire infuses the body of the Muslim woman isomorphically with the desires of the liberal subject, and attributes her with the empty ﬂesh upon which these desires are imagined.
But the comments were not constructed as ‘expertise’. The concern for the individuals, who made ‘personal comments’, represents the group as a collection of individuals, rather than as a professional body representing their communities. That is, individuals who relate personally to the practices – insofar as they have experienced them – are without foundational authority from which to claim expertise. Their language secures no symbolic resonance with expert legal or medical evidence. This incident can be read against the wielding of expertise by another group who spoke on female genital mutilation in the 1990s in Australia.
Law's Cut on the Body of Human Rights: Female Circumcision, Torture and Sacred Flesh by Juliet Rogers