By Lee Quinby
As the yr 2000 looms, heralding a brand new millennium, apocalyptic inspiration abounds-and no longer in simple terms between spiritual radicals. In politics, technology, philosophy, pop culture, and feminist discourse, apprehensions of the tip look in photographs of cultural decline and concrete chaos, forecasts of the top of historical past and ecological devastation, and visions of a brand new age of positive expertise or a gender-free utopia. there's, Lee Quinby contends, a threatening "regime of fact" winning within the United States-and this regime, with its enforcement of absolute fact and morality, imperils democracy. In Anti-Apocalypse, Quinby deals a robust critique of the millenarian rhetoric that pervades American tradition. In doing so, she develops suggestions for resisting its tyrannies.
Drawing on feminist and Foucauldian concept, Quinby explores the advanced courting among strength, fact, ethics, and apocalypse. She exposes the ramifications of this courting in components as diversified as jeanswear journal ads, the Human Genome undertaking, modern feminism and philosophy, texts via Henry Adams and Zora Neale Hurston, and radical democratic activism. via bringing jointly any such wide selection of issues, Quinby exhibits how apocalypse weaves its manner via an unlimited community of possible unrelated discourses and practices. Tracing the deployment of energy via platforms of alliance, sexuality, and know-how, Quinby unearths how those strength relationships produce conflicting modes of subjectivity that create percentages for resistance. She promotes various serious stances—genealogical feminism, an ethics of the flesh, and "pissed criticism"—as demanding situations to apocalyptic claims for absolute fact and common morality. Far-reaching in its implications for social and cultural thought in addition to for political activism, Anti-Apocalypse will have interaction readers around the cultural spectrum and problem them to confront some of the most sophisticated and insidious orthodoxies of our day.
Lee Quinby is affiliate professor of English and American stories at Hobart and William Smith faculties. She is the writer of Freedom, Foucault, and the topic of the US (1991) and coeditor (with Irene Diamond) of Feminism and Foucault: Reflections on Resistance (1988).
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Extra resources for Anti-Apocalypse: Exercises in Genealogical Criticism
The goal: mapping every gene in the human body. It is worth noting how the announcement of the genome project was handled by mainstream media. For nonscientists, this is frequently the only information readily available. In the March 20, 1989, issue of Time, a cover story nostalgically entitled "The Gene Hunt" reported on the genome project. This article exemplifies the ways in which apocalyptic discourse informs the dominant modes of genetic thought, for a strident use of millennialist metaphors occurs throughout.
And GENEALOGICAL FEMINISM 33 this too has galvanizing power. The practice of genealogical feminism is thus constituted through this paradox: at this historical juncture, struggling against the determinants of our gendered subjectivity entails acknowledging both apocalyptic visions of the future and genealogical scrutiny of the present day. The history of apocalyptic thought carries this paradox as well. Judeo-Christian apocalyptic writings themselves have a double movement that feeds an ambivalence that I want to exploit rather than conceal.
All jeanswear ads begin from the premise, which may be located along the axis of eugenics, that denim is natural, true, pure. Yet, since by definition ads are simulations, depictions of the natural are already a product of the axis of eu(jean)ics. "24 In other words, in terms of form, all jeanswear ads are a consequence of gene/jean splicing. Thematically, however, some ads splice in more images of the natural, and thus foreground eugenics, while others splice in more images of fashion artifice.
Anti-Apocalypse: Exercises in Genealogical Criticism by Lee Quinby