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Prohibition, Psychoanalysis, and the Heterosexual Matrix “before” takes place within the terms of the “after” and, hence, becomes an attenuation of the law itself into the site of its absence Although Rubin claims that the unlimited universe of sexual possibilities exists for the pre-Oedipal child, she does not subscribe to a primary bisexuality Indeed, bisexuality is the consequence of childrearing practices in which parents of both sexes are present and presently occupied with child care and in which the repudiation of femininity no longer serves as a precondition of gender identity for both men and women (199).When Rubin calls for a “revolution in kinship,” she envisions the eradication of the exchange of women, the traces of which are evident not only in the contemporary institutionalization of heterosexuality, but in the residual psychic norms (the institutionalization of the psyche) which sanction and construct sexuality and gender identity in heterosexual terms With the loosening of the compulsory character of heterosexuality and the simultaneous emergence of bisexual and homosexual cultural possibilities for behavior and identity, Rubin envisions the overthrow of gender itself (204) Inasmuch as gender is the cultural transformation of a biological polysexuality into a culturally mandated heterosexuality and inasmuch as that heterosexuality deploys discrete and hierarchized gender identities to accomplish its aim, then the breakdown of the compulsory character of heterosexuality would imply, for Rubin, the corollary breakdown of gender itself Whether or not gender can be fully eradicated and in what sense its “breakdown” is culturally imaginable remain intriguing but unclarified implications of her analysis Rubin’s argument rests on the possibility that the law can be effectively overthrown and that the cultural interpretation of differently sexed bodies can proceed, ideally, without reference to gender disparity That systems of compulsory heterosexuality may alter, and indeed have changed, and that the exchange of women, in whatever residual form, need not always determine heterosexual exchange, seems clear; in this sense, Rubin recognizes the misogynist implications of Lévi- 95
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