‘Older Sisters Are Very Sobering Things’: Contemporary Women Poets and the Female Affiliation Complex

If, as history indicates, the directions of poetry are determined by its inheritance – that is, its perception of its past – in looking at literary records such as poems, reviews and other critical texts, it is possible to anticipate how twentieth-century women's poetry will come to be defined and the extent to which it will have value and authority. This in its turn will formulate the nature and status of women's poetry in the twenty-first century. In surveying twentieth-century poetry in Britain, the signs are that just as the label ‘poetess’ was a handicap to the self-perception of a woman at the beginning of this century, so the label ‘woman poet’ will shackle her in the next, largely because her end-of-the-twentieth-century predecessors will have become mythologized as a literary underclass, undermined and overlooked. One reason for the pattern of the last three hundred years, where women publish and then slip from literary histories, is that they do not receive proper attention from male-dominated literary criticism. Although women now seem to be sufficiently published to make segregation unnecessary, there is still a case for positive discrimination or their names will disappear from the records. Positive discrimination in the form of gendered segregation is, however, opposed by poets because of their uneasy relationship with one another. Women poets need an alternative line of development to the ‘masculinity complex’ whereby they unsuccessfully seek recognition within the male traditions, or the ‘female affiliation complex’ which prevents them from identifying themselves with one another. It will be argued that there is an emerging tendency in recent poets to plunder and appropriate the associations of the male tradition and that feminist critics need to theorize this aesthetic and make connections between poets so that they become positive role models for poets of the future.     

Poland,poetry, and gender

Although women figure prominently in contemporary Polish poetry, literary criticism has not treated them as a collective phenomenon. This is due to the great diversity of poetic voices, to the lack of a strong feminist tradition in Poland, but also to the unwillingness of some women poets to be labelled as authors of “women's poetry.” The term has for a long time been burdened with dismissive and pejorative meanings. Recent attempts to define women's poetry by a number of Polish and British critics have proved unsuccessful, since the characteristics of women's poetry — the interest in everyday detail as opposed to generalization, the intermingling of the private and the political — can be applied to much postwar Polish poetry, irrespective of gender.     

What is Black British Feminism?

Young looks at the place of black feminists in today's academy in Britain, and poses some questions for contemporary self-identified black and white feminists based in that country. There is a new confidence among some black, professional Britons but infiltration into the academy remains problematic for many. Black British feminists and writers are largely absent in so-called postcolonial literary canons developed in the Anglo-American institutions, and by and large black British feminists are only offered fragile support by white feminists. Although African-American feminism offers intellectual sustenance and networks, the situation in the United States is very different, particularly as, there, black feminism has had much more impact and recognition. Discussions of the intersections of race, class and gender are rare in Britain outside black feminism, and there has been much less attention than in the States to black women's writing. Perhaps some kind of 'provisional essentialism' is still needed, for it is difficult for black feminist academics ever to feel the question of race is optional. It can be argued that 'blackness' is used to describe women of very different origins, and can obscure differential histories, but 'blackness' is always a political concept, not a register of national belonging. Black women have transformed British culture, but white feminists have largely failed to understand their problems. Attention to the social history of black women in Britain, and particularly to the creative work of black women writers, filmmakers and other cultural workers, is the place at which a new analysis should begin.     

Out of Place: Black women academics in British universities

This article examines the experience of Black women academics in British universities. ¹ [1] An intended outcome of the study on which this article is based was the opportunity which it provided for the participants to reflect on their experiences in academia. Participants regarded the opportunity to discuss their experiences as therapeutic and cathartic. However, a number of the women whom we approached as possible participants were unable to take part in the study because they had been ‘legally gagged’. We were unable to unravel the specifics of these ‘gagging orders’; however, those who were unable to take part were seeking other routes through which they could explore their own ordeal. The names used in the article are pseudonyms. View all notes The background to this is the under‐representation of Black people at all levels of academia, particularly in senior posts. Black women in academia can be seen to be occupying a space that has historically been the preserve of the white middle‐class male. Within this space Black women are ‘space invaders’. The article explores this concept by reporting the findings from a study of Black women academics. The marginalization, tenuous position, lack of a sense of belonging and survivalist strategies are issues explored. Feelings of being excessively scrutinized and marginalized are common amongst the women. Issues of lack of progression, workload management, lack of opportunities, lack of support and access to resources are identified by the women and discussed. The article describes how Black women negotiate their experiences of work in academia and how they feel damaged by their experiences. The article concludes by making the case for institutional change in British universities.     

Matilda sturge: ‘renaissance woman’ 1

Abstract

This article notes the virtual exclusion of women from accounts of the ‘Renaissance’ within late nineteenth-century British Quakerism. A focus upon a hitherto neglected figure, Matilda Sturge (1829-1903), author and Quaker minister, reveals her long-standing involvement in the aspects of Quakerism crucial to the Quaker Renaissance and as an active participant in the debates which preceded it. But Matilda Sturge also was active in the Home Mission movement, a project of Evangelical Friends, which has generally been represented as antithetical to the liberals of the Quaker Renaissance. Foregrounding women's experience introduces new perspectives on late nineteenth-century British Quakerism.     

Women and War

Susan Hill's novel The Woman in Black (1983) is a radical example of women's Gothic horror. It is a popular ghost story that has been successfully adapted for the London stage. In addition, it offers a social critique of motherhood and contemporary rhetoric surrounding the family. Scullion interprets the novel from several critical perspectives: feminist, psychological, biographical, generic and intertextual. Principally, however, she offers a reading of the novel that engages with its immediate historical context. The contention is that Hill's novel mediates women's anxieties about motherhood and autonomy during the early 1980s when the institution of the family in Britain was an ideological battleground. Set primarily during the 1860s, The Woman in Black exposes Victorian hypocrisy towards the unmarried mother, and indirectly probes the quasi-Victorian values promulgated in the 1980s, during the first term of a Conservative right-wing government. The protagonist of the novel, the eponymous woman in black, resists the lot of the so-called fallen woman. In her physical form, she refuses to submit to Victorian patriarchal values by attempting to reclaim her illegitimate child. In spectral form, she repeatedly inflicts suffering on families by causing the death of their children. Her excessive revenge knows no compassion, and recognizes no boundaries of place and time. Her ghost is never laid to rest. Neither is order restored by the closing pages. Thus the novel, as well as being a popular ghost story, challenges assumptions about women's 'natural' acquiescence and their unconditionally generous responses to husbands, partners and children. Shaped by the social climate in which it was written, The Woman in Black suggests that mothers under extreme pressure have the potential, like any other members of the family, for cruelty to children. Through its forceful rejection of either idealized or derogatory stereotypes of women, this novel belongs to the genre of radical Gothic horror.     

Rural transformation on the East Black Sea coast of Turkey: A note on keyder

This article questions the interpretation of modern Turkish agrarian history advanced in this journal in 1983 by Çaglar Key der. The preeminence of petty commodity production does not entail class homogeneity, any more than Lenin's analysis of class differentiation in pre‐revolutionary Russia was invalidated by Chayanov's theory of the family‐labour farm. Sharecropping illustrates the structural inequalities which characterise the social relations of Turkish agriculture. These are often founded upon uneven regional development. The argument is supported by fieldwork experience in the tea‐producing region of the Black Sea coast.     

Gendered Testimonies: Autobiographies,Diaries and Letters by Women as Sources for Caribbean History

Although history has been one of the main disciplines through which we can understand gender, the paucity of data written or recorded by women makes it more difficult for the historian to research women's lives in the past. In the Caribbean, this task has been made easier by the discovery of a few key sources which allow an insight into the private sphere of Caribbean women's lives. These records of women who have lived in the Caribbean since the 1800s consist of memoirs, diaries and letters. The autobiographical writings include the extraordinary record of Mary Prince, a Bermuda-born enslaved African woman. Other sources which have been examined are the diaries of women who were members of the elite in the society, and educated women who worked either in professions or through the church to assist others in their societies. Through her examination of the testimonies of these women, the author reveals aspects of childhood, motherhood, marriage and sexual abuses which different women – free and unfree, white, black or coloured – experienced. The glimpses allow us to see Caribbean women who have lived with and challenged the definitions of femininity allowed them in the past. It demonstrates that the distinctions created between women's private and public lives were as artificial then as they are at present.     

The image of women in Hinduism

Lively discussions on the nature of women went on for a very long time in ancient India. Women were so virtuous that they outnumbered men in heaven. God therefore spread vices among women to make heaven secure for men alone. Mythically conceived, as it is, the concept of dependence of women on men and their faithfulness and servility to husbands was deeply implanted in society. Legendary characters like Sita, Savitri and Parvati, all noted for their devotion to and dependence on husbands were eulogised and kept alive not only by the media but also by the national leaders. Although there were reputable women philosophers, teachers, poets and thinkers, none of them is a model for Hindu women. From the time a male heir became essential for the inheritance and concentration of personal property, and also for the continuance of the lineage, women served only as a means through which these were to be achieved: it is ideal wifehood and not ideal womanhood that Hindus upheld through the ages. In spite of recent legislation in India recognising women's independent entity, the over-all economic conditions of the country makes the dependent image of women still relevant today.     

Black woman professor—White university

Black people, as a group, have been the victims of exclusion in almost all areas of the dominant American cultural life. Black women, in particular, have suffered because of race and sex. The result of these oppressions has been a general cultural silence and invisibility of all black people. Challenges to the racial status quo reached momentous dimensions in the 1960s—the era of the black revolution, and touched all areas of the national life in the U.S.A. However, when the smoke cleared, black women discovered that despite their efforts in the struggle, few of them reaped rewards. In the wake of the women's liberation movement that followed, the general consensus among women of color was that black meant black men and women meant white women. This is an unsatisfactory state of affairs, and one which black women have vowed to fight against. The university is one of the arenas for this confrontation. This paper looks at the experiences of one black woman in a prestigious Midwestern university and documents the nature of her experiences as a double minority. She voices the opinion that black women intend to struggle on to their rightful places in the academy. They can't go back, and they aim to stay.     

American Dance Pioneer Martha Graham and the Ghosts of Feminism

Abstract: The essay explores the mutual haunting between American modern dance pioneer Martha Graham and feminism. This troubling arises from the confusion between what can be considered the predominantly feminist character of Graham's life and work coupled with Graham's outright rejection of a feminist consciousness. The author suggests that this ambivalent situation allows for an ever increasing complex but fruitful discussion of Graham's possible feminist identifications and their effects. The essay first argues for the performanative force of ‘doing’ a feminist identity as a foil for Graham's public written reputation of feminism. It then charts both the changing cultural and social beliefs of and about women in the twentieth century alongside Graham's specific geographical, social, cultural and historical placement in that history and its possible impact on her processes of identification. The essay then makes a close contextual reading of one of Graham's works of the early 1930s, Primitive Mysteries (1931), to illustrate its radical conception of the female body both at the time of its premiere and over subsequent reconstructions. The author finishes by arguing that the question of Graham's feminism is an important one because it remains unanswered.     

Women Poets on the Left: Lola Ridge,Genevieve Taggard,Margaret Walker. Nancy Berke. Gainesville: UP of Florida, 2001.

Nancy Berke offers a cogent and convincing argument to include radical women poets within the canonical texts of modernist poetry. Unlike the broad overview texts commonly used in academic settings, Berke's Women Poets on the Left places Lola Ridge, Genevieve Taggard, and Margaret Walker within the context of the political and social histories that shaped their lives and consciousness. This work complicates poetic analyses, challenges white male dominance in the field, and provides a critical feminist take on poetry produced by women on the left during the twenties and thirties. Moreover, Berke's inclusion of Margaret Walker, whose work falls between two critical periods, the 1940s and 1960s, contextualizes how the poetry of activist women provides multivalent perspectives and demonstrates a continuum of radical modernist poetry in the United States.     

Black American women and work: A historical review—1619–1920

This paper reviews the work experience of Black American women from the Slave Period to World War I. However, the paper begins the discussion with the work of West African women because this is the area of Africa from which most African Americans came. As slaves they worked in the tobacco, rice, indigo and cotton fields and were skilled artisans, midwives, industrial workers and business women. Although Black women gained freedom after the Civil War their capabilities were not recognized and they were limited to the same work opportunities afforded them during slavery. In spite of the limitation and against unsurmountable odds a few Black American women during and after slavery achieved success in professions such as education, law, medicine, the arts and various businesses. It is clear from the presentation that Black American women have always been a part of the workforce of America and have contributed to its growth and development in the world. The work experience of the present day African American women has been influenced by these past generations of Black women and examplify the efforts of Black women to acquire freedom and options in their work opportunities.     

Marianne Moore and the Arcadian Pleasures of Shopping

When R. P. Blackmur declared in 1935 of Marianne Moore that 'no poet has ever been so chaste',he was deploying a gendered critical language describing Moore's work as ideologically pure, untainted by the commercialism of capital; at the same time, he was carefully demarcating the boundaries between high culture and mass culture (Blackmur 1935:206). However, while Moore's status as an exemplary modernist has secured her a place in the modernist canon, this has inevitably led to readings that marginalize aspects of the poet's work that declare an interest and textual investment in mass culture. Moreover, interpreted within these narrow critical parameters, Moore's verse has been effectively transformed into what Randall Jarrell called one of the 'nicer animals': it has been declawed and tamed, divested of its more radical properties in order to reinforce a self-sufficient and autonomous modernist aesthetic. While it is undoubtedly important to recognize the ways in which modernist women writers have contributed to forms of avant-garde culture, those forms should be identified, in Rita Felski's words, as 'only one of a continuum of cultural practices' rather than as the dominant model for critical investigation (Felski 1994:191-208). Tracing the relation between Moore's poetry and the discourses of fashion, advertising and consumerism is an attempt to resist reproducing what Andreas Huyssens has referred to as 'the great divide' reinforcing modernism's cultural hegemony. The philosophical frames of modernity, particularly as it has been theorized by Walter Benjamin, provide the discursive context for making visible and valuable Moore's preoccupation with aspects of her own contemporary popular culture. Furthermore, by gendering this modernity, by recognizing the ways in which the formations of capital produce and consume 'woman' as discursive subject, Moore's poetic shopping sprees reveal the difference gender makes to our understanding of modernity and its relation to modernism. Moore's work, as illustrated by archival material based at the Rosenbach Museum and Library as well as her poems and her critical essays, is as much constructed out of the arcadian pleasures of modernity as it is the expression of the poetics of high art. With its investment in the aesthetics of display, the discourses of advertising and the pleasures of consumption, Moore's poetry offers a model for reading a gendered modernism in the context of modernity. The poem, 'When I Buy Pictures' (1921) will provide the focus for this discussion as it suggests not only how the aesthetic is related to consumer culture but it also reveals the textual traces of a debate taking place in the visual arts in the United States concerning the nature, value and function of 'pictures' as cultural signs. However, before looking more closely at the poem, it might be worth reconceptualizing Moore's writing in relation to some of the recurrent 'motifs' of modernity.     

From Fashion Colours to Spectrum Analysis: negotiating femininities in mid-Victorian women's magazines

This article closely examines the first set of accusations in the Matthew Hopkins witch‐hunting phenomenon in early modern England by paying particular attention to the female actors. It reveals that Matthew Hopkins was not only a member of the elite group that lent credibility to the witchcraft accusations arising from within the community, but he also had kinship ties with Susan Edwards, mother of the child supposedly bewitched to death by this group of women. This impacts on the traditional historiography concerning Hopkins's role as a witch‐finder. Secondly, the evidence reveals a group of marginalized women who befriended and supported one another. It is argued that this group of independent women, meeting together without the supervision of a man, challenged the social order. Witchcraft was a social phenomenon that had the ability to satisfy many divergent needs. When multiple agendas converged, a suggestion by a cunning person could end in the execution of many victims. The author suggests that the so‐called witches' meeting was actually a prayer meeting of semi‐literate, devout women, who fell outside the parameters of the ‘godly’ community of Mistley parish. In this case, the accusations may not have spread any further than the two women who were initially suggested by the cunning woman, if it had not been for the women's group meetings.     

就业稳定性、市民化意愿与农民工消费

采用广东省 2740 份农民工调查数据,分析了农民工的稳定就业促进市民化意愿增强,进而增加 其消费的作用机理,并探讨了城市差异对其影响。研究结果显示,就业稳定性对农民工消费有着显著的正向影 响,并存在以市民化意愿为中介变量的中介效应。进一步研究发现,存在被城市差异调节的市民化意愿中介效应。 在非一线城市,市民化意愿的中介效应显著存在。而在一线城市,市民化意愿的中介效应则不存在,即一线城 市中就业稳定性并不能促进农民工的市民化意愿。因此,提升农民工的就业稳定性,在制定和实施差别落户政 策中应该对农民工开放更多机会,对促进农民工的市民化与消费至关重要。     

Construction,control and family planning in Tanzania: some bodies the same and some bodies different

The benefits of family planning for those who desire it, and the possibilities of coercion against those who do not, are well-known aspects of international population policies. Family planning technologies, more than simply a means for preventing conception, are involved as identity artefacts in the construction of bodies and in the reproduction of power relations. As such, modern contraceptives, organized by and implemented through, donor-funded programmes constitute a discursive apparatus through which scattered hegemonies are disseminated. Women's use of family planning, traditional and modern, allows them to counter the expectations of these hegemonies at some times, and to embody them at others. Both service providers and clients, construct identities, referenced through women's bodies, using the discourses of international population control and family planning. This paper uses data collected in Tanzania to understand how notions of modernity in the family planning programme construct Tanzanian female bodies as ‘traditional’ and ‘modern’, how these discursive inequalities reflect and compound material disparities and how these logics come into play in the ways that women construct themselves and each other.     

women developing women: Islamic approaches for poverty alleviation in rural Egypt

Through an ethnographic account of a social reform project led by Islamic activist women in the village of Mehmeit in rural Egypt, this article analyses women's Islamic activism as a form of worship. Women's experiences of activism are at the centre of this account, which highlights their attempts to economically and socially develop a destitute rural community. Their development ideals mirror the embedded principles of liberal secular modernity and offer a tangible example of the concomitance of these so-called binaries of religion and secularism in women's religious activism. Normative assumptions regarding religion and secularism as two binary constructs have largely dictated a monolithic view of women who engage in Islamic activism as religious subjects primarily devoted to a spiritual, internal faith. Persistent models of religious selves engaged in a continuous exercise of self-fashioning towards a fixed ‘religious ideal’ overlook the complexity and seamlessness of the desires that animate these subjectivities. Moreover, it is inaccurate to represent participants in Islamic activism as homogenized into one overarching group that adheres to standardized religious membership criteria. Discourses of modernity have also constructed separate spheres of what is defined as religion and secularism. Yet, these spheres, in practice, are not always so neatly demarcated as they are in modern principles. Societies shaped by the historical and temporal dynamics of colonialism, modernization, secularization and nation building projects present more complex and heterogeneous forms of subjectivities in their members. This article illustrates how a theoretical concomitance of religion and secularism opens up new possible considerations of women's activism in Islamic movements. The author argues that the desires and subjectivities of Islamic women that inform their activism are ultimately linked to the historical emergence of secularism and state modernization schemes aimed at transforming Muslim subjects into modern citizens of liberal democracies.     

Reaching Black Adolescent Parents Through Nontraditional Techniques

Despite considerable attention in the literature given to Black adolescent fathers by human service professionals (Hendricks, 1979, 1981, 1982, 1983), efforts to document how workers might reach out to them more have been few (Hendricks, 1983). Even less is available on how to reach Black adolescent fathers through nontraditional techniques, for new approaches are needed. As a step toward alleviating this nagging gap in the literature, this chapter utilizes data from studies conducted In Tulsa, Chicago, Columbus, Ohio, and Washington, DC to provide suggestions for reaching out to Black male adolescent parents through nontraditional means. Major issues include but are not limited to the following: (1) needs of Black male adolescent parents; (2) nontraditional techniques for reaching this group of parents; (3) planning the initial assessment meeting, including possible barriers to the process andfactors that contribute to its success; (4) do's and don'ts for helping Black adolescent fathers stay in treatment or in a counseling relationship; and (5) ways young Black fathers may be helpful not only to themselves but also the mothers and their children.