by Malkia Charlee NoCry
18th February 2013, 19:40 GMT
”Let me just say, at once: I am not now nor have I ever been a white man. And, leaving aside the joys of unearned privilege, this leaves me feeling pretty good …” June Jordan
Femficātiō is a feminist framework that seeks to create a separate philosophy from male-centred thought. I suggest that philosophy as a canon is based on the male-centred mind. I say “centred” as not to dismiss feminist philosophers whose work derives from the conical schools of thought inherited principally by Greek and western philosophers. But this term, femficātiō, seeks to validate a basis of investigation and process analysis that is not an ancillary philosophical or political trip; but rather, wholly grounded in feminine thought.
In order to create a feminist philosophical framework with the aim of being fully distinct from philosophical principles and male systems of evidentiary scrutiny, one must fully define the physical and metaphysical state of womanhood. This surely cannot be completed in one essay, and would not be exhausted even after volumes of work. Yet, the term femficātiō positions itself as a springboard for the creation of a pure feminine school of thought.
It is apposite to say, that philosophy, like most sciences, augers solutions or ways into solving, if not as bold as answers the questions, raised in both complex and simple human dilemmas. And further, it would be right to assert that the methods by which we attack the human dilemmas are from the psychology, biology and institutional power of male dominated structures. This has to have had a significant affect on the way we go about solving problems within society, not just those issues separated out as germane to the population that are still, even in the millennium, treated as though they are ‘afflicted’ by the pairing of the double X chromosomes.
The term femficātiō was ‘created’ from the Latin combination of prefix fem- (feminine) and suffix -ficatio (ending for nouns indicating the act or achievement of a verb). Why I sought to elevate the feminine from an adjective, which describes only attributes, to a verb, which describes occurrences, transformations and actions, is because the feminine force is the catalytic ingredient in all generating processes on Earth. This therefore renders the feminine complicated to describe and one has a monumental task at hand assessing the psychological, ethical, sociological, political, spiritual, and aesthetic attributes deriving from womanhood. But it isn’t impossible, especially if one targets the outcomes or actions that result from being feminine or espousing feminine principles.
With this in mind, the femficātiō therefore is:
- The result or outcome of the expression, manner, style, language, aspiration or prayer of femininity.
- A term defining the full scope of behaviour, actions and beliefs that is mature femininity.
- To do or achieve femininity (philosophy).
This I feel is a significant shift in how feminist philosophers attack the issue of feminist philosophy, which render it
simply a sub-branch of political philosophy or a filter for viewing a myopic scope of female trends, e.g., pop culture, economic equality or even reproductive rights. This is inaccurate and grossly incomplete, as it is irrational not to elucidate the full philosophical tradition that is at once ancient and contemporary, and is feminine philosophy.
Shaping the femficātiō requires a dedicated willingness to not only uncover feminine historical achievement and feminine practices throughout matriarchal and non matriarchal era’s; but also to translate what is learned into a theoretical, rational approach with intellectual duplicability in solving humanity’s pressing concerns.
An important task in the barbaric society we live in today; which requires our enlightenment.
*Excerpt from NoCry’s and Kamaria Muntu‘s unpublished manuscript on “Femficatio” the concept.