Dialectical Reversal of Otherness (DRO)

Dialectical Reversal of Otherness Name Institutional Affiliation Dialectical Reversal of Otherness Dialectical Reversal of Otherness combines both inclusion and exclusion in the same context, although what is included in the same sphere is a reductive projection of the whole. Legally, aspects of equality are embraced but the individual segregation occurs. The former is normally called inclusion while the latter is called exclusion, but they co-exist. Achieving inclusion is a challenge because of the prejudices that exist within the human nature. This paper focuses on the instances when an opportunity arises for feminine empowerment but they get minimal improvements or total exclusion, hence the Hegelian extraction of the expression ‘other’, ‘the other’, ‘othering’ or ‘otherness’ to relate to an interaction of two intellectually capable creatures. Different theorists have hypothesized on the principle of dialectical reversal of otherness with regard to feminism and their assertions are the basis for conveying a compelling supposition since the Victorian age, towards the last part of the nineteenth century, where the prevailing thoughts regarding subjugation and restriction of women’s socio, economic and political order are prejudiced in favor of the patriarchal arrangement. It is during the era of Queen Victoria that much progress is seen to have happened regarding opening up the social space and the paradox is the role of the female gender is relegated or neglected altogether. There is, however, a crop of writers who have idealized the apathy visited upon them in literary works in a characteristic modernist struggle for equality of the sexes. The subject of women begins to draw parallels on the social norms surrounding man and woman with the 1861 investigative publication by John Stuart Mill in which he talks about the social inferiority of the women to men on several aspects like voting rights. Reforming the rules to give women more liberties on the social, economic and political fronts becomes the genesis of women empowerment as more educated women take up strategic leadership positions from where they challenge the conventional ideology. The Philadelphia Centennial Exposition in 1876 During this trade fair, women draw on customs of separatism and sorority based on their feminine values and virtues in a move to assert their resistance to the male dominance and their discrimination. They organize an international exposition by planning, funding and managing their own pavilion which is dedicated for their feministic artistic and industrial endeavors, bringing aboard shared values and material achievements this exposition enables them to make a close bond, where a sisterhood forum that seeks to define womanhood and ignite social action against male chauvinism and dominance in the public domain is propagated. They are determined to challenge the patriarchal system by expanding the woman's sphere outside the home and advancement of their sisterhood in a bid to critique the social and cultural order which subordinates them. They seek to have the legitimacy of their newly acquired role by setting feministic goals which in the ideas of the pavilion leaders are aimed at confidence building and advancement of the woman’s sphere of influence pertaining social and economic issues like discrimination against their gender, as well as freedom in and outside the home. Interestingly this centennial pavilion is arranged by the all-male board of finance that enlists the women believing women will increase subscriptions to raise funds for the centennial stock so they can raise revenue for the exhibition. This is an example of inclusion and exclusion because the women are made to believe that they are getting empowerment on issues regarding their segregation but they indeed are being used to fundraise to the centennials stock. They are seen to be aggressive contributors towards this cause and therefore their male counterparts still control the show. The theory of otherness is depicted here as it portrays the womenfolk as playing the less important role in this exposition. So much reform happens during the Victorian age pertaining legal and political rights. The first of which comes in 1832 which gives men with property worth at least Ј10 or more value. Later the rights are extended to working-class men. All these exclude women, and they have to mount a struggle to be given this right many decades later. On many other fronts, women are marginalized especially on property ownership, formal education opportunities et cetera. The mode of education differs between male and female students and even the subjects of study subjugate them to household economics and entertainment. The social setup during the nineteenth century is one that encourages prostitution and exploitation of women and the female identity is designated particular predetermined roles which alienates them from any form of social or human right, which is shaped by the patriarchal society. The realization of women as a distinct group with shared values has made them advance an agenda with a common cause of transforming their social outlook. Women are very passionate and emotional when it comes to bonding and articulating issues surrounding their welfare. Their shared domestic destiny is a motivating factor when it comes to aspects of morality, self-restraint and piety, a fact making their social bonds grow stronger. This companionship and mutual respect create consciousness for creating powerful social networks. Their union based on feminine virtues and values rejuvenates women to be able to assert themselves inactive roles that oppose the male chauvinistic social order and realign it to their own aspirations. The Philadelphia Centennial of 1876, capitalizes largely on deep-seated cultural prejudices and builds on the strengths of separatism and sorority to fund, build and manage their own pavilion, which they use to advance their gender aspirations, which has increased the influence of women in the public front. One is not born, but rather becomes a woman- Simone de Beauvoir. According to Simone de Beauvoir, womenfolk are considered inferior by society and are usually deprived of the rights enjoyed by the male counterpart. The notion that the women must depend on men is wrong and oppressive. Women are seen as weak people who need to be guided by men and they must be submissive to men. It is a wrong notion because the female character is a strong character which requires self-will to prosper. The girl child is meant to be passive and even when she grows up to get married, she still has to maintain the passive nature of motherhood, which brings to her glory. A prisoner of her household, the woman misses out on opportunities like education, employment, and social life. Her subordinate position the author says is yearned in heaven and beneficial here on earth and she should be contented with that state of affairs. The woman is not supposed to show any resistance against ill-treatment either sexually, physically, economically and politically and all forces are bent to frustrate her efforts to improve her status. Chastity is advocated in many societies around the world and women are meant to be in restriction. Unlike men who can remarry once their wives die, women are not often allowed to do the same. These customs are discriminatory and legal mechanisms should be put in place to curb the...