Elaine Showalter “Feminist criticism in the wilderness Pluralism and the feminist critique”

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Elaine Showalter

“Feminist criticism in the wilderness

Pluralism and the feminist critique”

Women have no wilderness in them, They are provident instead

Content in the tight hot cell of their hearts To eat dusty bread.

Louise Bogan, "'Women'"

In a splendidly witty dialogue of 1975, Carolyn Heilbrun and Catharine Stimpson identified two poles of feminist literary criticism. The first of these modes, righteous, angry, and admonitory, they compared to the Old Testament, 'looking for the sins and errors of the past'. The second mode, disinterested and seeking 'the grace of imagination', they compared to the New Testament. Both are necessary, they concluded, for only the Jeremiahs of ideology can lead us out of the ' Egypt of female servitude' to the promised land of humanism. 1 Matthew Arnold also thought that literary critics might perish in the wilderness before they reached the promised land of disinterestedness. Heilbrun and Stimpson were neo-Arnoldian as befitted members of the Columbia and Barnard faculties. But if, in the 1980s, feminist literary critics are still wandering in the wilderness, we are in good company; for, as Geoffrey Hartman tells us, all criticism is in the wilderness. 2 Feminist critics may be startled to find ourselves in this band of theoretical pioneers, since in the American literary tradition the wilderness has been an exclusively masculine domain. Yet between feminist ideology and the liberal ideal of disinterestedness lies the wilderness of theory, which we too must make our home.
Until very recently, feminist criticism has not had a theoretical basis; it has been an empirical orphan in the theoretical storm. In 1975, I was persuaded that no theoretical manifesto could adequately account for the varied methodologies and ideologies which called themselves feminist reading or writing. 3 By the next year, Annette Kolodny had added her observation that feminist literary criticism appeared 'more like a set of interchangeable strategies than any coherent school or shared goal orientation.' 4 Since then, the expressed goals have not been notably unified. Black critics protest the 'massive silence' of feminist criticism about black and Third-World women writers and call for a black feminist aesthetic that would deal with both racial and sexual politics. Marxist feminists wish to focus on class along with gender as a crucial determinant of literary production. 5 Literary historians want to uncover a lost tradition. Critics trained in deconstructionist methodologies wish to 'synthesize a literary criticism that is both textual and feminist.' 6 Freudian and Lacanian critics want to theorize about women's relationship to language and signification.
An early obstacle to constructing a theoretical framework for feminist criticism was the unwillingness of many women to limit or bound an expressive and dynamic enterprise. The openness of feminist criticism appealed particularly to Americans who perceived the structuralist, post-structuralist, and deconstructionist debates of the 1970s as arid and falsely objective, the epitome of a pernicious

masculine discourse from which many feminists wished to escape. Recalling in A Room of One's Own how she had been prohibited from entering the university library, the symbolic sanctuary of the male logos, Virginia Woolf wisely observed that while it is 'unpleasant to be locked out . . . it is worse, perhaps, to be locked in.' Advocates of the antitheoretical position traced their descent from Woolf and from other feminist visionaries, such as Mary Daly, Adrienne Rich and Marguerite Duras, who had satirized the sterile narcissism of male scholarship and celebrated women's fortunate exclusion from its patriarchal methodolatry. Thus for some, feminist criticism was an act of resistance to theory, a confrontation with existing canons and judgments, what Josephine Donovan calls 'a mode of negation within a fundamental dialectic'. As Judith Fetterley declared in her book, The Resisting Reader, feminist criticism has been characterized by 'a resistance to codification and a refusal to have its parameters prematurely set.' I have discussed elsewhere, with considerable sympathy, the suspicion of monolithic systems and the rejection of scientism in literary study that many feminist critics have voiced. While scientific criticism struggled to purge itself of the subjective, feminist criticism reasserted the authority of experience. 7

Yet it now appears that what looked like a theoretical impasse was actually an evolutionary phase. The ethics of awakening have been succeeded, at least in the universities, by a second stage characterized by anxiety about the isolation of feminist criticism from a critical community increasingly theoretical in its interests and indifferent to women's writing. The question of how feminist criticism should define itself with relation to the new critical theories and theorists has occasioned sharp debate in Europe and the United States. Nina Auerbach has noted the absence of dialogue and asks whether feminist criticism itself must accept responsibility:
Feminist critics seem particularly reluctant to define themselves to the uninitiated. There is a sense in which our sisterhood has become too powerful; as a school, our belief in ourself is so potent that we decline communication with the networks of power and respectability we say we want to change. 8
But rather than declining communication with these networks, feminist criticism has indeed spoken directly to them, in their own media: PMLA, Diacritics, Glyph, Tel Quel, New Literary History, and Critical Inquiry. For the feminist critic seeking clarification, the proliferation of communiqués may itself prove confusing.
There are two distinct modes of feminist criticism, and to conflate them (as most commentators do) is to remain permanently bemused by their theoretical potentialities. The first mode is ideological; it is concerned with the feminist as reader, and it offers feminist readings of texts which consider the images and stereotypes of women in literature, the omissions and misconceptions about women in criticism, and woman-as-sign in semiotic systems. This is not all feminist reading can do; it can be a liberating intellectual act, as Adrienne Rich proposes:
A radical critique of literature, feminist in its impulse, would take the work first of all as a clue to how we live, how we have been living, how we have been led to imagine ourselves, how our language has trapped as well as liberated us, how the very act of naming has been till now a male prerogative, and how we can begin to see and name -- and therefore live -- afresh. 9

This invigorating encounter with literature, which I will call feminist reading or the feminist critique, is in essence a mode of interpretation, one of many which any complex text will accommodate and permit. It is very difficult to propose theoretical coherence in an activity which by its nature is so eclectic and wideranging, although as a critical practice feminist reading has certainly been influential. But in the free play of the interpretive field, the feminist critique can only compete with alternative readings, all of which have the built-in obsolescence of Buicks, cast away as newer readings take their plase. As Kolodny, the most sophisticated theorist of feminist interpretation, has conceded:

All the feminist is asserting, then, is her own equivalent right to liberate new (and perhaps different) significances from these same texts; and, at the same time, her right to choose which features of a text she takes as relevant because she is, after all, asking new and different questions of it. In the process, she claims neither definitiveness nor structural completeness for her different readings and reading systems, but only their usefulness in recognizing the particular achievements of woman-as-author and their applicability in conscientiously decoding woman-as-sign.
Rather than being discouraged by these limited objectives, Kolodny found them the happy cause of the 'playful pluralism' of feminist critical theory, a pluralism which she believes to be 'the only critical stance consistent with the current status of the larger women's movement.' 10 Her feminist critic dances adroitly through the theoretical minefield.
Keenly aware of the political issues involved and presenting brilliant arguments, Kolodny nonetheless fails to convince me that feminist criticism must altogether abandon its hope 'of establishing some basic conceptual model'. If we see our critical job as interpretation and reinterpretation, we must be content with pluralism as our critical stance. But if we wish to ask questions about the process and the contexts of writing, if we genuinely wish to define ourselves to the uninitiated, we cannot rule out the prospect of theoretical consensus at this early stage.
All feminist criticism is in some sense revisionist, questioning the adequacy of accepted conceptual structures, and indeed most contemporary American criticism claims to be revisionist too. The most exciting and comprehensive case for this 'revisionary imperative' is made by Sandra Gilbert: at its most ambitious, she asserts, feminist criticism 'wants to decode and demystify all the disguised questions and answers that have always shadowed the connections between textuality and sexuality, genre and gender, psychosexual identity and cultural authority.' 11 But in practice, the revisionary feminist critique is redressing a grievance and is built upon existing models. No one would deny that feminist criticism has affinities to other contemporary critical practices and methodologies and that the best work is also the most fully informed. Nonetheless, the feminist obsession with correcting, modifying, supplementing, revising, humanizing, or even attacking male critical theory keeps us dependent upon it and retards our progress in solving our own theoretical problems. What I mean here by 'male critical theory' is a concept of creativity, literary history, or literary interpretation based entirely on male experience and put forward as universal. So long as we look to androcentric models for our most basic principles -- even if we revise them by adding the feminist frame of

reference -- we are learning nothing new. And when the process is so one-sided, when male critics boast of their ignorance of feminist criticism, it is disheartening to find feminist critics still anxious for approval from the 'white fathers' who will not listen or reply. Some feminist critics have taken upon themselves a revisionism which becomes a kind of homage; they have made Lacan the ladies' man of Diacritics and have forced Pierre Macherey into those dark alleys of the psyche where Engels feared to tread. According to Christiane Makward, the problem is even more serious in France than in the United States: 'If neofeminist thought in France seems to have ground to a halt,' she writes, 'it is because it has continued to feed on the discourse of the masters.' 12

It is time for feminist criticism to decide whether between religion and revision we can claim any firm theoretical ground of our own. In calling for a feminist criticism that is genuinely women centered, independent, and intellectually coherent, I do not mean to endorse the separatist fantasies of radical feminist visionaries or to exclude from our critical practice a variety of intellectual tools. But we need to ask much more searchingly what we want to know and how we can find answers to the questions that come from our experience. I do not think that feminist criticism can find a usable past in the androcentric critical tradition. It has more to learn from women's studies than from English studies, more to learn from international feminist theory than from another seminar on the masters. It must find its own subject, its own system, its own theory, and its own voice. As Rich writes of Emily Dickinson, in her poem 'I Am in Danger -- Sir --,' we must choose to have the argument out at last on our own premises.

Defining the feminine: gynocritics and the woman's test

A woman's writing is always feminine; it cannot help being feminine; at its best it is most feminine; the only difficulty lies in defining what we mean by feminine.

Virginia Woolf
It is impossible to define a feminine practice of writing, and this is an impossibility that will remain, for this practice will never be theorized, enclosed, encoded -- which doesn't mean that it doesn't exist.

Hélčne Cixous, "'The Laugh of the Medusa'"

In the past decade, I believe, this process of defining the feminine has started to take place. Feminist criticism has gradually shifted its center from revisionary readings to a sustained investigation of literature by women. The second mode of feminist criticism engendered by this process is the study of women as writers, and its subjects are the history, styles, themes, genres, and structures of writing by women; the psychodynamics of female creativity; the trajectory of the individual or collective female career; and the evolution and laws of a female literary tradition. No English term exists for such a specialized critical discourse, and so I have invented the term 'gynocritics.' Unlike the feminist critique, gynocritics offers many theoretical opportunities. To see women's writing as our primary subject forces us to make the leap to a new conceptual vantage point and to redefine the
nature of the theoretical problem before us. It is no longer the ideological dilemma of reconciling revisionary pluralisms but the essential question of difference. How can we constitute women as a distinct literary group? What is the difference of women's writing?
Patricia Meyer Spacks, I think, was the first academic critic to notice this shift from an androcentric to a gynocentric feminist criticism. In The Female Imagination ( 1975), she pointed out that few feminist theorists had concerned themselves with women's writing. Simone de Beauvoir treatment of women writers in The Second Sex 'always suggests an a priori tendency to take them less seriously than their masculine counterparts'; Mary Ellmann, in Thinking about Women, characterized women's literary success as escape from the categories of womanhood; and, according to Spacks, Kate Millett, in Sexual Politics, 'has little interest in women imaginative writers.' 13 Spacks's wideranging study inaugurated a new period of feminist literary history and criticism which asked, again and again, how women's writing had been different, how womanhood itself shaped women's creative expression. In such books as Ellen Moers Literary Women ( 1976), my A Literature of Their Own ( 1977), Nina Baym Woman's Fiction ( 1978), Sandra Gilbert and Susan Gubar The Madwoman in the Attic ( 1979), and Margaret Homans Women Writers and Poetic Identity ( 1980), and in hundreds of essays and papers, women's writing asserted itself as the central project of feminist literary study.
This shift in emphasis has also taken place in European feminist criticism. To date, most commentary on French feminist critical discourse has stressed its fundamental dissimilarity from the empirical American orientation, its unfamiliar intellectual grounding in linguistics, Marxism, neo-Freudian and Lacanian psychoanalysis, and Derridean deconstruction. Despite these differences, however, the new French feminisms have much in common with radical American feminist theories in terms of intellectual affiliations and rhetorical energies. The concept of écriture féminine, the inscription of the female body and female difference in language and text, is a significant theoretical formulation in French feminist criticism, although it describes a Utopian possibility rather than a literary practice. Hélčne Cixous, one of the leading advocates of écriture féminine, has admitted that, with only a few exceptions, 'there has not yet been any writing that inscribes femininity,' and Nancy Miller explains that écriture féminine'privileges a textuality of the avant-garde, a literary production of the late twentieth century, and it is therefore fundamentally a hope, if not a blueprint, for the future.' 14 Nonetheless, the concept of écriture féminine provides a way of talking about women's writing which reasserts the value of the feminine and identifies the theoretical project of feminist criticism as the analysis of difference. In recent years, the translations of important work by Julia Kristeva, Cixous, and Luce Irigaray and the excellent collection New French Feminisms have made French criticism much more accessible to American feminist scholars. 15
English feminist criticism, which incorporates French feminist and Marxist theory but is more traditionally oriented to textual interpretation, is also moving toward a focus on women's writing. 16 The emphasis in each country falls somewhat differently: English feminist criticism, essentially Marxist, stresses oppression; French feminist criticism, essentially psychoanalytic, stresses repression; American

feminist criticism, essentially textual, stresses expression. All, however, have become gynocentric. All are struggling to find a terminology that can rescue the feminine from its stereotypical associations with inferiority.

Defining the unique difference of women's writing, as Woolf and Cixous have warned, must present a slippery and demanding task. Is difference a matter of style? Genre? Experience? Or is it produced by the reading process, as some textual critics would maintain? Spacks calls the difference of women's writing a 'delicate divergency' testifying to the subtle and elusive nature of the feminine practice of writing. Yet the delicate divergency of the woman's text challenges us to respond with equal delicacy and precision to the small but crucial deviations, the cumulative weightings of experience and exclusion, that have marked the history of women's writing. Before we can chart this history, we must uncover it, patiently and scrupulously; our theories must be firmly grounded in reading and research. But we have the opportunity, through gynocritics, to learn something solid, enduring, and real about the relation of women to literary culture.
Theories of women's writing presently make use of four models of difference: biological, linguistic, psychoanalytic, and cultural. Each is an effort to define and differentiate the qualities of the woman writer and the woman's text; each model also represents a school of gynocentric feminist criticism with its own favorite texts, styles, and methods. They overlap but are roughly sequential in that each incorporates the one before. I shall try now to sort out the various terminologies and assumptions of these four models of difference and evaluate their usefulness.

Women's writing and woman's body

More body, hence more writing.

Cixous, 'The Laugh of the Medusa'
Organic or biological criticism is the most extreme statement of gender difference, of a text indelibly marked by the body: anatomy is textuality. Biological criticism is also one of the most sibylline and perplexing theoretical formulations of feminist criticism. Simply to invoke anatomy risks a return to the crude essentialism, the phallic and ovarian theories of art, that oppressed women in the past. Victorian physicians believed that women's physiological functions diverted about twenty percent of their creative energy from brain activity. Victorian anthropologists believed that the frontal lobes of the male brain were heavier and more developed than female lobes and thus that women were inferior in intelligence.
While feminist criticism rejects the attribution of literal biological inferiority, some theorists seem to have accepted the metaphorical implications of female biological difference in writing. In The Madwoman in the Attic, for example, Gilbert and Gubar structure their analysis of women's writing around metaphors of literary paternity. 'In patriarchal western culture,' they maintain, '. . . the text's author is a father, a progenitor, a procreator, an aesthetic patriarch whose pen is an instrument of generative power like his penis.' Lacking phallic authority, they go on to suggest, women's writing is profoundly marked by the anxieties of this difference: 'If the pen is a metaphorical penis, from what organ can females generate texts?' 17

To this rhetorical question Gilbert and Gubar offer no reply; but it is a serious question of much feminist theoretical discourse. Those critics who, like myself, would protest the fundamental analogy might reply that women generate texts from the brain or that the word-processor, with its compactly coded microchips, its inputs and outputs, is a metaphorical womb. The metaphor of literary paternity, as Auerbach has pointed out in her review of The Madwoman, ignores 'an equally timeless and, for me, even more oppressive metaphorical equation between literary creativity and childbirth.' 18 Certainly metaphors of literary maternity predominated in the eighteenth and nineteenth centuries; the process of literary creation is analogically much more similar to gestation, labor, and delivery than it is to insemination. Describing Thackeray's plan for Henry Esmond, for example, Douglas Jerrold jovially remarked, 'You have heard, I suppose, that Thackeray is big with twenty parts, and unless he is wrong in his time, expects the first installment at Christmas.' 19 (If to write is metaphorically to give birth, from what organ can males generate texts?)

Some radical feminist critics, primarily in France but also in the United States, insist that we must read these metaphors as more than playful; that we must seriously rethink and redefine biological differentiation and its relation to women's writing. They argue that 'women's writing proceeds from the body, that our sexual differentiation is also our source.' 20 In Of Woman Born, Rich explains her belief that
female biology . . . has far more radical implications than we have yet come to appreciate. Patriarchal thought has limited female biology to its own narrow specifications. The feminist vision has recoiled from female biology for these reasons; it will, I believe, come to view our physicality as a resource rather than a destiny. In order to live a fully human life, we require not only control of our bodies . . . we must touch the unity and resonance of our physicality, the corporeal ground of our intelligence. 21
Feminist criticism written in the biological perspective generally stresses the importance of the body as a source of imagery. Alicia Ostriker, for example, argues that contemporary American women poets use a franker, more pervasive anatomical imagery than their male counterparts and that this insistent body language refuses the spurious transcendence that comes at the price of denying the flesh. In a fascinating essay on Whitman and Dickinson, Terence Diggory shows that physical nakedness, so potent a poetic symbol of authenticity for Whitman and other male poets, had very different connotations for Dickinson and her successors, who associated nakedness with the objectified or sexually exploited female nude and who chose instead protective images of the armored self. 22
Feminist criticism which itself tries to be biological, to write from the critic's body, has been intimate, confessional, often innovative in style and form. Rachel Blau DuPlessis "'Washing Blood'", the introduction to a special issue of Feminist Studies on the subject of motherhood, proceeds, in short lyrical paragraphs, to describe her own experience in adopting a child, to recount her dreams and nightmares, and to meditate upon the 'healing unification of body and mind based not only on the lived experiences of motherhood as a social institution . . . but also on a biological power speaking through us.' 23 Such criticism makes
itself defiantly vulnerable, virtually bares its throat to the knife, since our professional taboos against self-revelation are so strong. When it succeeds, however, it achieves the power and the dignity of art. Its existence is an implicit rebuke to women critics who continue to write, according to Rich, 'from somewhere outside their female bodies'. In comparison to this flowing confessional criticism, the tight-lipped Olympian intelligence of such texts as Elizabeth Hardwick Seduction and Betrayal or Susan Sontag Illness as Metaphor can seem arid and strained.
Yet in its obsessions with the 'corporeal ground of our intelligence,' feminist biocriticism can also become cruelly prescriptive. There is a sense in which the exhibition of bloody wounds becomes an initiation ritual quite separate and disconnected from critical insight. And as the editors of the journal Questions féministes point out, 'it is . . . dangerous to place the body at the center of a search for female identity. . . . The themes of otherness and of the Body merge together, because the most visible difference between men and women, and the only one we know for sure to be permanent . . . is indeed the difference in body. This difference has been used as a pretext to "justify" full power of one sex over the other' (trans. Yvonne Rochette-Ozzello, NFF, p. 218). The study of biological imagery in women's writing is useful and important as long as we understand that factors other than anatomy are involved in it. Ideas about the body are fundamental to understanding how women conceptualize their situation in society; but there can be no expression of the body which is unmediated by linguistic, social, and literary structures. The difference of woman's literary practice, therefore, must be sought (in Miller's words) in 'the body of her writing and not the writing of her body'. 24

Women's writing and women's language

The women say, the language you speak poisons your glottis tongue palate lips. They say, the language you speak is made up of words that are killing you. They say, the language you speak is made up of signs that rightly speaking designate what men have appropriated.

Monique Wittig, Les Guérillčres
Linguistic and textual theories of women's writing ask whether men and women use language differently; whether sex differences in language use can be theorized in terms of biology, socialization, or culture; whether women can create new languages of their own; and whether speaking, reading, and writing are all gender marked. American, French, and British feminist critics have all drawn attention to the philosophical, linguistic, and practical problems of women's use of language, and the debate over language is one of the most exciting areas in gynocriticism. Poets and writers have led the attack on what Rich calls 'the oppressor's language,' a language sometimes criticized as sexist, sometimes as abstract. But the problem goes well beyond reformist efforts to purge language of its sexist aspects. As Nelly Furman` explains 'It is through the medium of language that we define and categorize areas of difference and similarity, which in turn allow us to comprehend
the world around us. Male-centred categorizations predominate in American English and subtly shape our understanding and perception of reality; this is why attention is increasingly directed to the inherently oppressive aspects for women of a male-constructed language system.' 25 According to Carolyn Burke`, the language system is at the centre of French feminist theory:
The central issue in much recent women's writing in France is to find and use an appropriate female language. Language is the place to begin: a prise de conscience [capture of consciousness] must be followed by a prise de la parole [capture of speech]. . . . In this view, the very forms of the dominant mode of discourse show the mark of the dominant masculine ideology. Hence, when a woman writes or speaks herself into existence, she is forced to speak in something like a foreign tongue, a language with which she may be uncomfortable. 26
Many French feminists advocate a revolutionary linguism, an oral break from the dictatorship of patriarchal speech. Annie Leclerc, in Parole de femme, calls on women 'to invent a language that is not oppressive, a language that does not leave speechless but that loosens the tongue' (trans. Courtivron, NFF, p. 179). Chantal Chawaf, in an essay on 'La chair linguistique', connects biofeminism and linguism in the view that women's language and a genuinely feminine practice of writing will articulate the body:
In order to reconnect the book with the body and with pleasure, we must disintellectualize writing. . . . And this language, as it develops, will not degenerate and dry up, will not go back to the fleshless academicism, the stereotypical and servile discourses that we reject.
. . . Feminine language must, by its very nature, work on life passionately, scientifically, poetically, politically in order to make it invulnerable.

[Trans. Rochette-Ozzello, NFF, pp. 177-78]

But scholars who want a women's language that is intellectual and theoretical, that works inside the academy, are faced with what seems like an impossible paradox, as Xavičre Gauthier has lamented: 'As long as women remain silent, they will be outside the historical process. But, if they begin to speak and write as men do, they will enter history subdued and alienated; it is a history that, logically speaking, their speech should disrupt' (trans. Marilyn A. August, NFF, pp. 162-3). What we need, Mary Jacobus has proposed, is a women's writing that works within 'male' discourse but works 'ceaselessly to deconstruct it: to write what cannot be written,' and according to Shoshana Felman, 'the challenge facing the woman today is nothing less than to "reinvent" language, . . . to speak not only against, but outside of the specular phallogocentric structure, to establish the status of which would no longer be defined by the phallacy of masculine meaning.' 27
Beyond rhetoric, what can linguistic, historical, and anthropological research tell us about the prospects for a women's language? First of all, the concept of a women's language is not original with feminist criticism; it is very ancient and appears frequently in folklore and myth. In such myths, the essence of women's language is its secrecy; what is really being described is the male fantasy of the
enigmatic nature of the feminine. Herodotus, for example, reported that the Amazons were able linguists who easily mastered the languages of their male antagonists, although men could never learn the women's tongue. In The White Goddess, Robert Graves romantically argues that a women's language existed in a matriarchal stage of prehistory; after a great battle of the sexes, the matriarchy was overthrown and the women's language went underground, to survive in the mysterious cults of Eleusis and Corinth and the witch covens of Western Europe. Travelers and missionaries in the seventeenth and eighteenth centuries brought back accounts of 'women's languages' among American Indians, Africans, and Asians (the differences in linguistic structure they reported were usually superficial). There is some ethnographic evidence that in certain cultures women have evolved a private form of communication out of their need to resist the silence imposed upon them in public life. In ecstatic religions, for example, women, more frequently than men, speak in tongues, a phenomenon attributed by anthropologists to their relative inarticulateness in formal religious discourse. But such ritualized and unintelligible female 'languages' are scarcely cause for rejoicing; indeed, it was because witches were suspected of esoteric knowledge and possessed speech that they were burned. 28
From a political perspective, there are interesting parallels between the feminist problem of a women's language and the recurring 'language issue' in the general history of decolonization. After a revolution, a new state must decide which language to make official: the language that is 'psychologically immediate', that allows 'the kind of force that speaking one's mother tongue permits'; or the language that 'is an avenue to the wider community of modern culture', a community to whose movements of thought only 'foreign' languages can give access. 29 The language issue in feminist criticism has emerged, in a sense, after our revolution, and it reveals the tensions in the women's movement between those who would stay outside the academic establishments and the institutions of criticism and those who would enter and even conquer them.
The advocacy of a women's language is thus a political gesture that also carries tremendous emotional force. But despite its unifying appeal, the concept of a women's language is riddled with difficulties. Unlike Welsh, Breton, Swahili, or Amharic, that is, languages of minority or colonized groups, there is no mother tongue, no genderlect spoken by the female population in a society, which differs significantly from the dominant language. English and American linguists agree that 'there is absolutely no evidence that would suggest the sexes are preprogrammed to develop structurally different linguistic systems.' Furthermore, the many specific differences in male and female speech, intonation, and language use that have been identified cannot be explained in terms of 'two separate sexspecific languages' but need to be considered instead in terms of styles, strategies, and contexts of linguistic performance. 30 Efforts at quantitative analysis of language in texts by men or women, such as Mary Hiatt's computerized study of contemporary fiction, The Way Women Write ( 1977), can easily be attacked for treating words apart from their meanings and purposes. At a higher level, analyses which look for 'feminine style' in the repetition of stylistic devices, image patterns, and syntax in women's writing tend to confuse innate forms with the overdetermined results of literary choice. Language and style are never raw and

instinctual but are always the products of innumerable factors, of genre, tradition, memory, and context.

The appropriate task for feminist criticism, I believe, is to concentrate on women's access to language, on the available lexical range from which words can be selected, on the ideological and cultural determinants of expression. The problem is not that language is insufficient to express women's consciousness but that women have been denied the full resources of language and have been forced into silence, euphemism, or circumlocution. In a series of drafts for a lecture on women's writing (drafts which she discarded or suppressed), Woolf protested against the censorship which cut off female access to language. Comparing herself to Joyce, Woolf noted the differences between their verbal territories: 'Now men are shocked if a woman says what she feels (as Joyce does). Yet literature which is always pulling down blinds is not literature. All that we have ought to be expressed -- mind and body -- a process of incredible difficulty and danger.' 31
'All that we have ought to be expressed -- mind and body.' Rather than wishing to limit women's linguistic range, we must fight to open and extend it. The holes in discourse, the blanks and gaps and silences, are not the spaces where female consciousness reveals itself but the blinds of a 'prison-house of language'. Women's literature is still haunted by the ghosts of repressed language, and until we have exorcised those ghosts, it ought not to be in language that we base our theory of difference.

Women's writing and woman's psyche
Psychoanalytically oriented feminist criticism locates the difference of women's writing in the author's psyche and in the relation of gender to the creative process. It incorporates the biological and linguistic models of gender difference in a theory of the female psyche or self, shaped by the body, by the development of language, and by sex-role socialization. Here too there are many difficulties to overcome; the Freudian model requires constant revision to make it gynocentric. In one grotesque early example of Freudian reductivism, Theodor Reik suggested that women have fewer writing blocks than men because their bodies are constructed to facilitate release: 'Writing, as Freud told us at the end of his life, is connected with urinating, which physiologically is easier for a woman -- they have a wider bladder.' 32 Generally, however, psychoanalytic criticism has focused not on the capacious bladder (could this be the organ from which females generate texts?) but on the absent phallus. Penis envy, the castration complex, and the Oedipal phase have become the Freudian coordinates defining women's relationship to language, fantasy, and culture. Currently the French psychoanalytic school dominated by Lacan has extended castration into a total metaphor for female literary and linguistic disadvantage. Lacan theorizes that the acquisition of language and the entry into its symbolic order occurs at the Oedipal phase in which the child accepts his or her gender identity. This stage requires an acceptance of the phallus as a privileged signification and a consequent female displacement, as Cora Kaplan has explained:

The phallus as signifier has a central, crucial position in language, for if language embodies the patriarchal law of the culture, its basic meanings refer to the recurring process by which sexual difference and subjectivity are acquired. . . . Thus the little girl's access to the Symbolic, i.e., to language and its laws, is always negative and/or mediated by introsubjective relation to a third term, for it is characterized by an identification with lack. 33

In psychoanalytic terms, 'lack' has traditionally been associated with the feminine, although Lac(k)anian critics can now make their statements linguistically. Many feminists believe that psychoanalysis could become a powerful tool for literary criticism, and recently there has been a renewed interest in Freudian theory. But feminist criticism based in Freudian or post-Freudian psychoanalysis must continually struggle with the problem of feminine disadvantage and lack. In The Madwoman in the Attic, Gilbert and Gubar carry out a feminist revision of Harold Bloom's Oedipal model of literary history as a conflict between fathers and sons and accept the essential psychoanalytic definition of the woman artist as displaced, disinherited, and excluded. In their view, the nature and 'difference' of women's writing ties in its troubled and even tormented relationship to female identity; the woman writer experiences her own gender as 'a painful obstacle or even a debilitating inadequacy'. The nineteenth-century woman writer inscribed her own sickness, her madness, her anorexia, her agoraphobia, and her paralysis in her texts; and although Gilbert and Gubar are dealing specifically with the nineteenth century, the range of their allusion and quotation suggests a more general thesis:
Thus the loneliness of the female artist, her feelings of alienation from male predecessors coupled with her need for sisterly precursors and successors, her urgent sense of her need for a female audience together with her fear of the antagonism of male readers, her culturally conditioned timidity about self-dramatization, her dread of the patriarchal authority of art, her anxiety about the impropriety of female invention -- all these phenomena of 'inferiorization' mark the woman writer's struggle for artistic selfdefinition and differentiate her efforts at self-creation from those of her male counterpart. 34
In 'Emphasis Added', Miller takes another approach to the problem of negativity in psychoanalytic criticism. Her strategy is to expand Freud's view of female creativity and to show how criticism of women's texts has frequently been unfair because it has been based in Freudian expectations. In his essay 'The Relation of the Poet to Daydreaming' ( 1908), a Freud maintained that the unsatisfied dreams and desires of women are chiefly erotic; these are the desires that shape the plots of women's fiction. In contrast, the dominant fantasies behind men's plots are egoistic and ambitious as well as erotic. Miller shows how women's plots have been granted or denied credibility in terms of their conformity to this phallocentric model and that a gynocentric reading reveals a repressed egoistic/ ambitious fantasy in women's writing as well as in men's. Women's novels which


a See 20th Century Literary Criticism, Section 3.
are centrally concerned with fantasies of romantic love belong to the category disdained by George Eliot and other serious women writers as 'silly novels'; the smaller number of women's novels which inscribe a fantasy of power imagine a world for women outside of love, a world, however, made impossible by social boundaries.
There has also been some interesting feminist literary criticism based on alternatives to Freudian psychoanalytic theory: Annis Pratt's Jungian history of female archetypes, Barbara Rigney's Laingian study of the divided self in women's fiction, and Ann Douglas's Eriksonian analysis of inner space in nineteenthcentury women's writing. 35 And for the past few years, critics have been thinking about the possibilities of a new feminist psychoanalysis that does not revise Freud but instead emphasizes the development and construction of gender identities.
The most dramatic and promising new work in feminist psychoanalysis looks at the pre-Oedipal phase and at the process of psychosexual differentiation. Nancy Chodorow's The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender ( 1978) has had an enormous influence on women's studies. Chodorow revises traditional psychoanalytic concepts of differentiation, the process by which the child comes to perceive the self as separate and to develop ego and body boundaries. Since differentiation takes place in relation to the mother (the primary caretaker), attitudes toward the mother 'emerge in the earliest differentiation of the self'; 'the mother, who is a woman becomes and remains for children of both genders the other, or object' 36 The child develops core gender identity concomitantly with differentiation, but the process is not the same for boys and girls. A boy must learn his gender identity negatively as being not-female, and this difference requires continual reinforcement. In contrast, a girl's core gender identity is positive and built upon sameness, continuity, and identification with the mother. Women's difficulties with feminine identity come after the Oedipal phase, in which male power and cultural hegemony give sex differences a transformed value. Chodorow's work suggests that shared parenting, the involvement of men as primary caretakers of children, will have a profound effect on our sense of sex difference, gender identity, and sexual preference.
But what is the significance of feminist psychoanalysis for literary criticism? One thematic carry-over has been a critical interest in the mother-daughter configuration as a source of female creativity. 37 Elizabeth Abel's bold investigation of female friendship in contemporary women's novels uses Chodorow's theory to show how not only the relationships of women characters but also the relationship of women writers to each other are determined by the psychodynamics of female bonding. Abel too confronts Bloom's paradigm of literary history, but unlike Gilbert and Gubar she sees a 'triadic female pattern' in which the Oedipal relation to the male tradition is balanced by the women writer's pre-Oedipal relation to the female tradition. 'As the dynamics of female friendship differ from those of male', Abel concludes, 'the dynamics of female literary influence also diverge and deserve a theory of influence attuned to female psychology and to women's dual position in literary history.' 38
Like Gilbert, Gubar, and Miller, Abel brings together women's texts from a variety of national literatures, choosing to emphasize 'the constancy of certain emotional dynamics depicted in diverse cultural situations.' Yet the privileging of

gender implies not only the constancy but also the immutability of these dynamics. Although psychoanalytically based models of feminist criticism can now offer us remarkable and persuasive readings of individual texts and can highlight extraordinary similarities between women writing in a variety of cultural circumstances, they cannot explain historical change, ethnic difference, or the shaping force of generic and economic factors. To consider these issues, we must go beyond psychoanalysis to a more flexible and comprehensive model of women's writing which places it in the maximum context of culture.

Women's writing and women's culture

I consider women's literature as a specific category, not because of biology, but because it is, in a sense, the literature of the colonized.

Christiane Rochefort, 'The Privilege of Consciousness'
A theory based on a model of women's culture can provide, I believe, a more complete and satisfying way to talk about the specificity and difference of women's writing than theories based in biology, linguistics, or psychoanalysis. Indeed, a theory of culture incorporates ideas about women's body, language, and psyche but interprets them in relation to the social contexts in which they occur. The ways in which women conceptualize their bodies and their sexual and reproductive functions are intricately linked to their cultural environments. The female psyche can be studied as the product or construction of cultural forces. Language, too, comes back into the picture, as we consider the social dimensions and determinants of language use, the shaping of linguistic behaviour and cultural ideals. A cultural theory acknowledges that there are important differences between women as writers: class, race, nationality, and history are literary determinants as significant as gender. Nonetheless, women's culture forms a collective experience within the cultural whole, an experience that binds women writers to each other over time and space. It is in the emphasis on the binding force of women's culture that this approach differs from Marxist theories of cultural hegemony.
Hypotheses of women's culture have been developed over the last decade primarily by anthropologists, sociologists, and social historians in order to get away from masculine systems, hierarchies, and values and to get at the primary and self-defined nature of female cultural experience. In the field of women's history, the concept of women's culture is still controversial, although there is agreement on its significance as a theoretical formulation. Gerda Lerner explains the importance of examining women's experience in its own terms:
Women have been left out of history not because of the evil conspiracies of men in general or male historians in particular, but because we have considered history only in male-centered terms. We have missed women and their activities, because we have asked questions of history which are inappropriate to women. To rectify this, and to light up areas of historical darkness we must, for a time, focus on a woman-centered inquiry, considering the possibility of the existence of a female culture within the general culture shared by men and women. History must include an account of the

female experience over time and should include the development of feminist consciousness as an essential aspect of women's past. This is the primary task of women's history. The central question it raises is: What would history be like if it were seen through the eyes of women and ordered by values they define? 39

In defining female culture, historians distinguish between the roles, activities, tastes, and behaviors prescribed and considered appropriate for women and those activities, behaviors, and functions actually generated out of women's lives. In the late-eighteenth and nineteenth centuries, the term 'woman's sphere' expressed the Victorian and Jacksonian vision of separate roles for men and women, with little or no overlap and with women subordinate. Woman's sphere was defined and maintained by men, but women frequently internalized its precepts in the American 'cult of true womanhood' and the English 'feminine ideal'. Women's culture, however, redefines women's 'activities and goals from a woman-centered point of view. . . . The term implies an assertion of equality and an awareness of sisterhood, the communality of women.' Women's culture refers to 'the broad-based communality of values, institutions, relationships, and methods of communication' unifying nineteenth-century female experience, a culture nonetheless with significant variants by class and ethnic group ( MFP, pp. 52, 54).
Some feminist historians have accepted the model of separate spheres and have seen the movement from woman's sphere to women's culture to women's-rights activism as the consecutive stages of an evolutionary political process. Others see a more complex and perpetual negotiation taking place between women's culture and the general culture. As Lerner has argued:
It is important to understand that 'woman's culture' is not and should not be seen as a subculture. It is hardly possible for the majority to live in a subculture. . . . Women live their social existence within the general culture and, whenever they are confined by patriarchal restraint or segregation into separateness (which always has subordination as its purpose), they transform this restraint into complementarity (asserting the importance of woman's function, even its 'superiority') and redefine it. Thus, women live a duality -- as members of the general culture and as partakers of women's culture.

[ MFP, p. 52]

Lerner's views are similar to those of some cultural anthropologists. A particularly stimulating analysis of female culture has been carried out by two Oxford anthropologists, Shirley and Edwin Ardener. The Ardeners have tried to outline a model of women's culture which is not historically limited and to provide a terminology for its characteristics. Two essays by Edwin Ardener, 'Belief and the Problem of Women' ( 1972) and 'The "Problem" Revisited' ( 1975), suggest that women constitute a muted group, the boundaries of whose culture and reality overlap, but are not wholly contained by, the dominant (male) group. A model of the cultural situation of women is crucial to understanding both how they are perceived by the dominant group and how they perceive themselves and others. Both historians and anthropologists emphasize the incompleteness of androcentric models of history and culture and the inadequacy of such models

for the analysis of female experience. In the past, female experience which could not be accommodated by androcentric models was treated as deviant or simply ignored. Observation from an exterior point of view could never be the same as comprehension from within. Ardener's model also has many connections to and implications for current feminist literary theory, since the concepts of perception, silence, and silencing are so central to discussions of women's participation in literary culture. 40

By the term 'muted', Ardener suggests problems both of language and of power. Both muted and dominant groups generate beliefs or ordering ideas of social reality at the unconscious level, but dominant groups control the forms or structures in which consciousness can be articulated. Thus muted groups must mediate their beliefs through the allowable forms of dominant structures. Another way of putting this would be to say that all language is the language of the dominant order, and women, if they speak at all, must speak through it. How then, Ardener asks, 'does the symbolic weight of that other mass of persons express itself?' In his view, women's beliefs find expression through ritual and art, expressions which can be deciphered by the ethnographer, either female or male, who is willing to make the effort to perceive beyond the screens of the dominant structure. 41
Let us now look at Ardener's diagram of the relationship of the dominant and the muted group:
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