How women are portrayed in the Wessex Tales Essay Example

How women are portrayed in the Wessex Tales Essay Example How women are portrayed in the Wessex Tales Paper How women are portrayed in the Wessex Tales Paper In this essay I will explore the ways that Thomas Hardy portrays women in his book the Wessex Tales. Womens reputations and their appearances were of paramount importance. A womans role during 1840 and after in society was to look very decorative towards men. In the tale The Withered Arm there is two main female characters Rhoda Brook and Gertrude Lodge and from the very beginning of this tale these two women are contrasted, mainly because of their appearances. Gertrude Lodge is described as a rosy cheeked, tisty-tosty little body while Rhoda Brook is describes as solitary, thin and a fading woman of thirty While Gertrude is described as blooming and beautiful like a flower in full bloom. Rhoda is described as a withered old flower which has been neglected. This description is true, because Farmer Lodge neglected Rhoda, because she was getting older and he only went for young, beautiful and attractive women. Farmer Lodge sonly after he had neglected Rhoda for the beautiful Gertrude as a good replacement. This suggests that women need men just for survival and in order to blossom. Thomas Hardy portrays women in all different kinds of ways throughout his Wessex Tales. Rhoda Brook and Gertrude Lodge are heavily portrayed during the tale The Withered Arm. Hardy gives all women throughout his tales a fully descriptive description which helps the reader understand what women were like in the 19th century. Most of Hardys tales are about very young and beautiful women throwing themselves at men and marrying them at a young age. Soonly after the man realises that the woman he married isnt beautiful anymore he moves out and divorces her and finds another young lady to marry. In the Three Strangers, there is only one main female character, Mrs Fennel, the wife of a shepherd which it tells us at the beginning of the tale. At the beginning of the tale, Hardy portrays women at a party by telling the reader all about their appearances and what there personalities are like and what they are wearing at the current time. The main character Mrs Fennel is portrayed in a negative kind of way and is called frugal woman when introduced to the reader. Hardy from the start of the tale doesnt want the reader to like Mrs Fennel after his comment of calling her frugal. Mrs Fennel was the orchestrate of the party and she decided on what everyone else had to do and at what time they should do it. In one instance, Mrs Fennel trys to distract the musicians that are playing music at the party, but when they just ignore her, Mrs Fennel sits down in a tired mind. The reader maybe has sympathy for Mrs Fennel, but Hardy is trying to convince the reader that she isnt a nice woman. In the tale The Melancholy Hussar of the German Legion there is only one main female character, Phyllis Grove who lives with her father. Phyllis is a single woman and thinks her future is merely bleak while she is living with her father on a farm. In reality, Phyllis wanted a man to love, marry and be with for the rest of her life. This is shown when Hardy says the daughters seclusion was great and she became so shy that if she met a stranger she felt ashamed at his gaze, walked awkwardly, and blushed to her shoulders. Hardy makes the reader learn that every man or stranger walks past Phyllis she blushes and feels embarrassed to talk to him, even if she likes him. When the German army came to were Phyllis lives, one of the Hussars notices Phyllis, she immediately likes the Hussar soldier and Hardy writes a short sentence to make out Phyllis wasnt blamed for liking him. In Fellow-Townsmen there are two main female characters. Throughout the tale, Thomas Hardy contrasts the differences between one relationship and another. Mrs Barnet is a wealthy young woman married to Mr Barnet and Mrs Downe maybe more badly off than Mrs Barnet and also is married to Mr Downe. The relationships of both of the couples are widely different to each other when Mrs Downe and Mrs Barnet are swept out to sea. When the news of Mrs Downes death had come through, Mr Downe was sobbing badly and was distraught to here the death of his wife. Mrs Barnet was saved and resuscitated by her husband, but soon left him to live with a close friend and showed no feelings for him after Mr Barnet had saved her life. Mr Barnet wasnt really bothered about his wife leaving him as it meant that he could try and get his neighbour Lucy Savile to marry him. In the tale Interlopers at the Knap, it begins with two men talking to each other about women. Farmer Darton comments on the girl he is about to be married to. Farmer Darton is going to marry a young girl called Sally Hall, who is living with her mother. Hardy describes Sally as strong minded, independent an that she is very emotional in her views. Hardy makes the reader to like Sally and portrays her in positive way and that she wants to marry well for her family. Farmer Darton is happy to marry Sally, because he thinks that marrying someone who is less down the order in wealth than himself will mean that Sally will look up to him. During the tale, Farmer Darton describes Sally to a close friend as just being simple. This tells the reader that Darton doesnt think Sally is really anything special just a woman he can begin to love for a couple of years and then divorce and move onto another young woman who is desperate to marry a wealthy man When Sally is waiting for Farmer Darton to turn up with her wedding dress, she says to her mother; I dont care if he comes or not. This shows that Sally isnt really that keen on marrying Farmer Darton in the first place and is showing that there relationship is on leaps and bounds and there is a weakness between them. Throughout all the tales of Thomas Hardy, portrays women differently in each individual story. Hardy describes some women in his tales as weak and vulnerable, whereas in other tales they can be strong minded and independent. Hardy does this to create a lot of tension for the reader to be engaged in the lives of woman during the 18th century.

An Inspector Calls by J.B. Priestley

An Inspector Calls by J.B. Priestley I am going to compare and contrast the reactions of Arthur Birling and Sheila Birling to the interrogation in which they received by the Inspector. Both of which reacted in completely different ways.I feel that the inspector makes a bigger impression on the younger characters then he does on the older characters this is shown by looking at the two characters, Mr.Arthur Birling and Sheila Birling. Arthur Birling is the father of the Birling family. 'He is a heavy- looking, rather portentous man in his middle fifties with fairly easy manners but rather provincial in his speech'. Sheila, the only daughter of Mr and Mrs Birling, 'is a pretty girl in her early twenties, who is very pleased with life' and rather excited about her early engagement to Gerald Croft, who is the son of Lady and Lord Croft, a very wealthy businessman.At the time of the inspectors entrance Mr Birling is in the room with Gerald and Eric, it is only when the inspector has finished interviewing Mr Birling that Sheli a enters.English: Car park at Birling Gap

The Personal Reasons for Joining the Group Essay - 8

The Personal Reasons for Joining the Group - Essay Example The main issue in the story is the value of truth and hard work. The struggle to raise a family with a child suffering from disability compounded the problem. In the article, the challenge is on how to raise a better family and the power of finance in shaping the personal decisions. The effect of poverty on decision making is evident in the choices made and the level of understanding of the choices. However, in the conclusion of the article, the author addresses the issues that led to him leaving the group. The group focused on white supremacy and their focus was more on gang actions rather than offering support to its members. In making the decision, the author acknowledges that joining the group did not add value to his life, but make it worse. In conclusion, the author joined the Klan for sustenance. The response is fairly precise in addressing the moral view of Ellis while handling the problem of moral choices and family upbringing. The response indicates the understanding of the writer the stories and the needs of the main character and the impact of joining the group. Even though he rose to the rank of president, the choice to quit was driven by moral value, which is captured in the response. However, the response does not give a conclusive account of the events that led to joining and quitting. In writing the power of moral bringing on choice, the response covers the power of upright family development and poverty. Poverty drives a person to make difficult choices, but the choices can be altered because of the moral conviction. The other issue addressed in the response is the power of the family in shaping the future of a person. Having experience poverty during his upbringing, the choices made by Ellis indicate the personal struggle to address the issues of confidence.  

Canadian Confederation Essay Example | Topics and Well Written Essays - 3500 words

Canadian Confederation - Essay Example It extended from the Hudson Bay to the Gulf of Mexico and Newfoundland to the Rocky Mountains. When the Treaty of Utrecht in 1713 was passed, the region was broken up into five colonies, Canada, Hudson Bay, Acadia, Newfoundland and Louisiana. The War of 1812 established the setup of the 49th parallel to border the U.S.A. This line extended from the Great Lakes to the Rocky Mountains. Early on in Canada there were many arising conflicts within the colonies between upper and Lower Canada. These conflicts were between the liberals and the Family compact of Upper Canada who were identified as being rabidly conservative. The financial problems that would develop in Upper Canada would eventually lead to what would become known as the Rebellions of 1837. These rebellions would call for Lord Durham to travel from Britain to assess the problem. It wasn't until after the Rebellions of 1837, a succession of Canadian uprisings that happened between 1837 and 1838, that one would propose that the Canadian colonies be made into one province. It was Lord Durham, and he would convince the British Parliament to pass the Act of Union 1840 Ironically, the main opposition to the Confederation of Canada was not from the British Empire but from within Canada from what was identified as the liberal party at the time. In his article, "Toryism, Classical Liberalism, and Capitalism: The Politics of Taxation nd the Struggle for Canadian Confederation" Andrew Smith argues that the issue of taxation was a major conflict in the struggle to form the Confederation among the four original Canadian provinces (Smith, 2008). "Ajzenstat, Smith, and McKay are mistaken about the ideological nature of Confederation. It is far more accurate to describe 1867 as the birth of a 'Tory-interventionist order' in Canada than of a liberal one (Smith, 2008)." He goes on to point out how the main supporters of classical liberal values, free trade, and low taxes were all Anti-Confederates, and the Confederation supporters were more about economic development. He notes that, "In the 1860s, virtually all British North American politicians believed that some form of capitalist society was desirable. Confederation, however, was supported by spokesmen of a particular vision of capitalism that involved extensive state assistance to private business. The opponents of Confederation were neither more nor less pro-capitalist than their opponents. However, they generally supported a less statist variant of capitalism, one in which taxes were kept as low as possible and businesses survived without subsidies (Smith, 2008)." Toryism represented the conservative following in Canada, where as the traditional liberalism of Canada was identified with a 'deep distrust of government' specifically distant governments (Smith, 2008). The classic liberals came to oppose the Confederation when it became very clear in the Quebec Resolutions that the country was moving towards giving Quebec a greater role in economy. In an article published in the March 1865 issue of the Oxford Academic, writer Goldwin Smith who was well known to be a classic liberal, condemned the economic ideas behind the Confederation project. Smith argued that, "by adopting the interventionist philosophy of Alexander Hamilton, the framers of the Quebec Resolutions were forgetting that the relative importance of state initiatives decreases 'while those of voluntary action and spontaneous action

HISTORY OF ROCK & ROLL FINAL EXAM Essay Example | Topics and Well Written Essays - 1250 words

HISTORY OF ROCK & ROLL FINAL EXAM - Essay Example According to him, rock and roll lacked that. Mick’s assertion were reiterated by several rock and roll artists such as Lenny Kravitz, Swedish band- the Hellacopters, just to mention, but a few. There sentiments seemed to be a premonition of what was to come decades later. This is ascribed to the fact that fifty years down the line rock and roll is no more (Topping). It has slowly died and is soon being forgotten. In the year 2010, the number of rock music appearing in the chart fell to its lowest level in fifty years. This happened when only three songs managed to appear in the top one hundred best-selling hits in the United Kingdom. Additionally, the percentage of rock tracks plummeted from a sickening thirteen percent in 2009 to a terminal three percent in 2010. This was way far behind R n B/hip hop at forty seven percent, pop at forty percent and dance at ten percent, according to Music Week. Over time, rock had competed relatively with pop music in the singles chart. According to Music Week, in 2008, rock music acco unted for twenty seven of the one hundred best-selling singles; however, the number declined to three in 2010 (Topping). It is most likely that we are coming to an end of rock and roll. It is as if we have reached the limit of what bass, drums, keyboards, guitars and vocals can create; thus, music is slowly moving back to where it came from (being recycled). A post-modernism school of thought in the contemporary culture suggests that recent cultures are cannibalizing the past, and there is nothing new anymore; everything is same, but given a different look. Have a look at movies: Sequels, remakes, films and prequels based on TV shows (Topping). It is also a fact that the modern music appears stuck in the yesteryear groove since there are no scenes or movements coming from anti-establishment ideology. Rock and roll history is rebellion’s history. For instance, stories such as Elvis, King

The outward journey experienced by Buddha Essay Example for Free

The outward journey experienced by Buddha Essay Outline the inward journey and the outward journey experienced by Buddha, Nicky Cruz and Lord Fenner Brockway. Explain what spirituality means to you after studying the 3 case studies. To me, spirituality is being in harmony with yourself and others around you. Its having the feeling that there are other people to care for and that we (as individuals) are small creatures in a big world. I ask myself Is that it? What is there more to life? In this essay I am going cover the various issues that appear in the paths of the Buddha, Nicky Cruz and Lord Fenner Brockway when they experienced their inward and outward journeys. Prince Sidhartha Gautama was kept away from the outside world by his father so he never saw any of the bad things that happen in life. The one time that he ventured out of the grounds he saw death, old age and illness he was confused and puzzled. Having been brought up in the lap of luxury he had never experienced these things before. He asked himself, Why are there these things? What causes this? To help answer his questions he tried many different things. He first tried the Ascetic lifestyle, which was a very simple life, but after seven years of no luck he tried another method. He sat under a tree to meditate. Suddenly it came to him; it was that everything in life changes even if we dont want it to. You have to accept these things and in result of doing so you will be happy. Sidharta discovered that life is a spiral, at the top is people, those who are good will become a Buddha. Nicky Cruz was born into an unhappy family; he was on of 18 children and was sent to New York to live with his Brother. In New York Nicky joined the Mau Mau Gang This gang were involved in fights, robberies, gang activities, murders and they were at war with the police. In July 1958 a man called David Wilkinson who was a preacher in the street, approached Nicky and told him that God loved him. Nicky had disbelief, if no one had ever loved him before then why now. He was persuaded to go to a meeting about God and Christianity. As David finished his speech, Nicky realised that his wanted to change. He was changed immediately. He went to a bible college and then went back to the Mau Maus and talked to them about Christ. He visited his family and overall became a caring, kind and thoughtful person. He set out to help others who needed it. In the end he opened his own home with help from the public, he carried on helping people and now says I buried Nicky Cruzhe is dead. Now I am alive in Christ. Lord Fenner Brockway believed that he was part of all life, that he had become one with all life and that he was in everything. His spirit, soul, personality had reached out and it effected his and became his way of life, he changed dramatically. He was sitting watching a sunset over the Irish Sea and all of a sudden he had a feeling that overwhelmed him. It left him with a great calm; he was swept up into the beauty of it he felt he was more than an individual. His purpose in life was that peace and justice become an understanding of the citizens of the world. He then became an M.P to help and support people he worked honestly and hard. In conclusion they all did much the same thing in different ways. One thing that was similar was that they all had questions that they wanted answers to and that they all went on some kind of journey to get them. The Buddha came from a very well off background and Nicky Cruz came from a terrible upbringing and Lord Fenner Brockway was a Humanist. The Buddha found his answers in his soul, from the inside, whereas Nick Cruz turned to Christ to find the answers to his questions. They all found their answers but in different situations. In my opinion, the journeys that the three of them went on are journeys which everyone experiences at some point in their lives. You do not have to turn to Christ to get your answers you can get them in different ways. Everyone asks questions, its the way that they find their answers that is different!

The Laugh Of The Medusa Cultural Studies Essay

The Laugh Of The Medusa Cultural Studies Essay The main reason for choosing the above critics and their respective essays is that within feminist theories, Cixous often comes to be associated with French feminist psychoanalytic theorists like Julia Kristeva and Luce Irigaray. In addition both critical essays are concerned with writing the body. By the early eighties, feminists had advanced to a confrontational attack on male supremacy, advocating a complete overthrow of the biased (male) canon of literature. French feminists, like Helene Cixous and Luce Irigary claimed that women should have a greater consciousness of their bodies when writing, a thing which would create a more honest and appropriate style of openness, fragmentation and non-linearity. Both feminist critics seem to have similar agendas mixing radical analysis with Lacanian and Freudian theory in order to deconstruct patriarchal hegemony in the connected real, symbolic and imaginary orders. Hence their unorthodox prose, a reaction against and within a symbolic order complicit in domination. Cixous first reading of the essay The Laugh of the Medusa reveals like an impassioned call to action and a feminist manifesto in which women are urged à ¢Ã¢â€š ¬Ã… ¾to write themselves out of the world men constructed for women. Using the first person, plural and imperative statements, Cixous urges women to put themselves the unthinkable/unthought into words (Putnam Tong, 1998). She pledges for the invention of a new insurgent writing that will allow women to deconstruct the discourse that regulates the phallocentric system. Therefore the purpose of the essay under analysis is to break up and destroy a type of men writing which has functioned as an instrument of patriarchal expression and which has become a locus where the repression of women has been for too long perpetuated. In the same line of thought, Irigary pledges in her essay This Sex Which Is Not One (1977) for promoting womens language which is viewed as far richer than mens language in that it does not follow only one thread. It is advanced the idea that womens writing is capable of constantly creating the other meaning (Irigary: 204) generating an incomprehensible multiplicity of meanings which are unable to remain immobilized, and therefore impossible to be included into patterns of sexuality and behavior imposed by the dominant patriarchal cultural and social norms. Writing and language become the main concepts of the essays under analysis and the centers around which all the other notions like feminine/masculine sexuality, identity, ideologies and power revolve. The concept of writing, most often hereafter referred to as à ©criture feminine is perceived as one important transformational tool if one is concerned with changing the social, cultural and political masculine economy. It is impardonable, as Cixous puts it that there has not yet been any writing that inscribes feminity (Cixous: 2042). Assuming that language is not a neutral medium it follows that writing is constituted in a discourse of relations social, political, and linguistic, and these relations are characterized in a masculine or feminine à ¢Ã¢â€š ¬Ã… ¾economy. In this model, patterns of linearity and exclusion (patriarchal logic) require a strict hierarchical organization of (sexual) difference in discourse and give a grossly exaggerated view of the sexual opposition actually inherent to language. Sexual opposition has always been inclusive to writing and is thus incriminated, this being one reason for women never having the possibility to speak as writing has always favored men, it worked for mans profit to the point of reducing writing to his laws (Cixous: 2050). Irigarys critical vision is therefore in agreement with Cixous ideas in that both point in negative terms to womens underdeveloped condition which stems from their submission to an oppressive culture. To this oppression, the feminist critics oppose a type of consciousness raising appeal as the main political base which would presumably be able to counteract the so-called amputation of power (Irigary: 205). Also a re-vision of the previous historical and cultural activity is needed backed by the critical force of feminist tradition. Therefore the rupture from the phallocentric tradition is indispensable as a means of escape for women. Like male sexuality, masculine writing, which Cixous usually termed phallogocentric writing, is also ultimately boring and furthermore stamped with the official seal of social approval, masculine writing is too weighted down to move or change. Womens writing expressed a unique female consciousness, which was more discursive and conjunctive than the male one. Such consciousness was completely different, and had been unfavorably treated. Simone de Beauvoir in The Second Sex studied the ways in which legislators, priests, philosophers, writers and scientists have striven to show that the subordinate position of women is willed in heaven and advantageous on earth. Women had been induced the idea of inferiority and, although men theoretically supported equality, they would object its implementation. Cixous essay in an attempt to define à ©criture feminine which favors experience over language and a type of non-linear, cyclical flow, actually lists one condition as the main prerequisite for bringing about some mutations in human relations: to destroy the sexual oppositions, as well as the distinction between feminine/masculine writing (Cixous: 2046). Such thread which aims at destroying the artificial power and cultural constructs is also favored by Irigary who militates against the type of thinking based on sexism and disjunctive political discourses: the power of slaves (Irigary: 205) would eventually collapse the binary thought inherent to Western tradition and would undo the logocentric ideology and proclaim woman as the source of life, power and energy. In doing this, one would necessarily destroy the phallocratic ideology which has been responsible for the symbolic annihilation of women (Tuchman, 1978). This annihilation serves to confirm that the roles of wife, mother and housewife, etc., are the fate of women in a patriarchal society. Women have been socialized into performing these roles by cultural representations that attempt to make them appear to be the natural prerogative of women. Furthermore, within the context of mass media, men and women have been represented in conformity with the cultural stereotypes that serve to reproduce traditional sex roles. Thus men are usually shown as being dominant, active, aggressive and authoritative, performing a variety of important and varied roles that often requires professionalism, efficiency, rationality and strength to be carried out successfully. Women by contrast are usually shown as being subordinate, passive, submissive and marginal, performing a limited number of secondary and uninteresting tasks confined to their sexuality, their emotions and their domesticity. The concern being voiced here is that this symbolic annihilation of women means that women, their lives and their interests are not being accurately reflected. Therefore, to Cixous, the practice of à ©criture fà ©minine is part of an ongoing concern with exclusion, with the transformation of subjectivity, and the struggle for identity. Moreover women in Western thought has represented the Other that can confirm mans identity as Self, as rational thinking being (Beauvoir, 1949). The concept of Self, she writes, can be produced only in opposition to that of not-self, so that the category of the Other is as primordial as consciousness itself. To constitute himself as Subject, man has constructed woman as Other: she is the incidental, the inessential as opposed to him, the Subject. Cixous voice acquires vehement tonalities militating for womens inscribing in language in a new articulation of feminine drives, libido and sex insinuating into texts as a means of liberation from their repressed sexuality and also as a means to changing the meaning of history: à ¢Ã¢â€š ¬Ã… ¾Let the priests tremble, were going to show them our sexts (Cixous: 2048). Écriture fà ©minine could certainly prove itself extremely prodigious in its infinite and mobile complexity as opposed to masculine writing which is perceived as governed by the phallus, a type of super-egoized machinery which is synonymous with the history of reasoning separating body from the text and ultimately rejecting female-sexed texts. As a result of this policy of exclusion, the true potential of many women goes unfulfilled. The reason behind this policy of exclusion is the most blamed à ¢Ã¢â€š ¬Ã… ¡dogma of castration which Cixous finds responsible for the sublation of the phalologocentric, a self-admiring and self-congratulatory tradition which censors the body and implicitly the speech, Freuds concept of castration anxiety. Irigary suggests the same type of Freudian reading through her mentioning of mens foraging for a social status and recognition: head/man/phallus/symbol of power. Freud argued that this castration anxiety stems from a fear of female genitalia, perceived by males at a subconscious level as the result of castration the female body understood subconsciously as lacking a phallus. Freud suggested that the mythical story of Medusa, in which people turn to stone when they look at the snake-covered head of the Gorgon, could be read as addressing this psychoanalytic fear. It follows that Cixous and Irigary argue, following many theorists, that this masculine view of women as lacking has broader social and political implications; our sexuality and the language in which we communicate are inextricably linked. To free one means freedom for the other. To write from ones body is to flee reality, to escape hierarchical bonds and thereby come closer to what Cixous calls joissance, which can be defined as a virtually metaphysical fulfilment of desire that goes far beyond [mere] satisfaction [It is a] fusion of the erotic, the mystical, and the political (Gilbert: xvii). Cixous definition of jouissance is that which operates outside of patriarchy, in the realm of the feminine Imaginary and is a crucial concept since it is the source of womens writing and of breaking the Law of the Father. à ¢Ã¢â€š ¬Ã… ¾The Laugh of the Medusa and This Sex Which Is Not One also draw on the writings of Ferdinand de Saussure and Jacques Lacan displaying an interest in connecting language, psyche and sexuality. Lacans theory develops the notion of the development of the (male) ego from Pre-Oedipal (non-linguistic) Imaginary to Symbolic via the castration complex which is both a sexual and linguistic model. The Imaginary is fashioned as a feminine space (connected to the body, the mother, the breast). The Symbolic is associated with the Law of the Father and is a condition of having acquired language and sexual difference. The current essays seem to reject the feminine Imaginary which is non-signifying or outside of language. In order to express her opposition, Cixous uses Doras case of aphonia which is considered to be the true à ¢Ã¢â€š ¬Ã… ¡mistress of the Signifier, replacing the phallus as the privileged Signifier from Lacans theory. Dora, the misunderstood hysterical woman, like Medusa, could be read as a mythological figure, examples of women who speak their body and threaten patriarchy. They have the capacity to continue to interrogate and ultimately to deconstruct the Law of the Father. Doras words coming to us in twisted form rebel against the master/author of her story giving access to immense resources of the unconscious, de-censoring body and speech. à ¢Ã¢â€š ¬Ã… ¾The Laugh of the Medusa, therefore, revises the Freudian model which defines woman as lack, once again alluding to the Law of the Father which is ruled by the fear of castration, and instead celebrates woman as excess. The fear of decapitation or castration should no longer be perceived as a threat at least for women. They always had the capacity to depropriate themselves. Woman is a whole that is made up of parts that in themselves are whole: She is indefinitely other in herself (Irigary: 204). Woman is also perceived as extremely complex and subtle in the geography of her pleasure which would be able to generate a connection between womens bodies and the making of meaning in a continuous play of signifier which would disrupt the symbolic former order of language. A similar standpoint is made by Cixous who states that this endless body has no end or parts, thus woman libido is cosmic (Cixous: 2051). Woman does not perform the regionalization on herself as masculine sexuality does, her Eros is not organized around any one sun, is not centralized, therefore woman language is not a solid opaque block, but a flow which displays meaning into a multiplicity of signifiers without contours or frontiers; woman is changeable and open, a cosmos tirelessly traversed by Eros (Cixous: 2051) which lacks repressive patterning and rejects logocentrism, or phallogocentrism. Thus it is suggested that the feminine writing is a way of signifying that calls into question or disrupts the Law of the Father because it will give access to women native strength and sexuality and un-coax conventions. Along with this rupture there comes a dislocation of language. In addition, womens writing is also described in terms of childbirth; a metaphor for the vast resources of feminine creativity. By extension, womens writing is described using imagery such as the mothers voice/body/milk: à ¢Ã¢â€š ¬Ã… ¾write in white ink (Cixous: 2045), therefore a desired return to the pre-Oedipal stage where binaries were absent. Drawing on the resources of the Imaginary, mining its depths, women are urged in both above-mentioned essays to invent another history, one which is outside of narratives of power, inequality and oppression, and which figures itself in our language and on our bodies. The upheaval of these transformations is made possible through the process of collapsing the binary oppositions in which à ¢Ã¢â€š ¬Ã… ¡woman has functioned as a negative term, always referring back to its opposite pair which annihilated its energy and causing woman to function within the discourse of man. Therefore a return to Pre-Oedipal stage is suggested, a return to a time before the creation of oppositional binaries prior to the imposition of the categories of male and female. This is the period associated with the mothers body. In this way, Cixous notion of feminine writing can be both feminine and non-essentialist, although this latter assertion is a matter of considerable debate amongst Cixous critics. Therefore the oppositions do not limit themselves to the traditional antagony male/female, but extend beyond it to a à ¢Ã¢â€š ¬Ã… ¡logic of the One and a logic of heterogenity and multiplicity which suggest that it is high time the phallocentric tradition be replaced by an in finite richness of individual subjectivities. The body entering the text disrupts the masculine economy of superimposed linearity: the feminine is the overflow of luminous torrents, a margin of excess eroticism and free-play not directly attributable to the fixed hierarchies of masculinity. Hierarchical structures are shaken and subjective differences are encouraged so that à ©criture fà ©minine could emerge as a way of overcoming the limits of Western logocentrism: à ¢Ã¢â€š ¬Ã… ¡Almost everything is yet to be written by women about feminity, sexuality, infinite and mobile complexity (Cixous: 2049). The new feminine language, which yet needs to be invented, would be able to collapse partitions, classes and code à ¢Ã¢â€š ¬Ã… ¡sweeping away syntax. At the end of the phallic era, women are envisaged as having two possible alternatives: they either give up any aspiration and become annihilated, or raise against their submissive and passive role to reach their full à ¢Ã¢â€š ¬Ã… ¡incandescence. Writing becomes therefore the main imperative for women. They are asked to think differently, to leave behind the psychoanalytic labels and laws of the signifier which would only alter the generative powers of feminine writing: In one another we will never be lacking (Cixous: 2056). Therefore writing is the passageway, entrance, exit, and dwelling of the other. For man this non-exclusion is seen as a threat, as intolerable. Feminine writing keeps alive the other, as love is not perceived in economic terms any longer.