By Clinton Heylin
A useful source, a trove of lore for somebody attracted to The Velvet Underground, their roots, and legacy.
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Additional info for All Yesterdays' Parties: The Velvet Underground in Print, 1966-1971
For the pro-psychoanalytic feminists, the problem lies rather with (the rest of) feminism’s assumption that the identity of women as women (and men as men, for that matter) is unproblematically given, or that difficulties of sexuality and conflicts of subjectivity are no more than the effect of contingent social oppression. 2 It is thus not only that feminisms for and against psychoanalysis have trouble in knowing how they feel about each other, but that these difficulties come to be related to problems of how they identify each other’s position.
For relevant rereadings, see Margaret Whitford ‘Luce Irigaray: speaking as a woman’, Radical Philosophy, Summer 1986; also Jane Gallop ‘Quand nos lèvres s’écrivant: Irigaray’s body politic’, Romanic Review, January 1983, as well as Whitford, this volume. Lemoine-Luccioni, Partage des femmes (Paris: Seuil, 1974). For a recent discussion of this particular Lacanian line, see Alice Jardine, Gynesis (Ithaca, NY: Cornell University Press, 1985). Juliet MacCannell, in Figuring Lacan, (London and Sydney: Croom Helm, 1986) argues that Lacan is more conscious and critical of this logic than most Derridean readings suppose.
Throughout history and across cultures the modes of reproduction have differed. One can do a history of mothering in our culture and in other cultures, a history of birthing, of lactating, of all those ‘natural’ things whose meaning and mode are very cultural and have never been simply natural. There is a slight contradiction in what Mitchell is saying. She asserts that reproduction was never atemporal but she also implies that right now it is going to stop being atemporal. This contradiction should be considered a mark of Mitchell’s vantage point as a subject in history.