When the Earth is Female and the Nation is Mother: Gender,the Armed Forces and Nationalism in Indonesia

Takamure Itsue has many faces following different phases of her life: poet, activist-writer, anarchist, ethnologist and historian. Throughout these transformations, Takamure maintained her feminist position. This article concentrates on her politics of love, sex and marriage, formulated and presented in the pre-war period during the time of Japanese colonial empire. A specific focus is placed on her positionality in the act of writing within the discursive field of women whose nation was colonizing others, notably Koreans. The combination of positivistic craving for ‘scientific’ history to substantiate the uxorilocal tradition of Japanese matrimony and uncritical acceptance of ‘motherhood’ as a superior virtue led her to consequently embrace Japan's colonialism.     

A ‘fully bloomed’ existence for women: Miyamoto [Chūjō] Yuriko in the Soviet Union, 1927–1930

As a young woman, the Japanese writer Miyamoto Yuriko travelled to the Soviet Union in late 1927 and was transformed by the experience. In the world’s first and only socialist state, she perceived the possibility of equal relationships between men and women that were both emotionally and intellectually satisfying. In Soviet Russia, a woman could be ‘fully bloomed’: an equal citizen and worker as well as a wife and mother. Through an examination of her two self-narratives based on her time abroad - her diary and the retrospective, autobiographical novel Dōhyō (Signposts) - I will demonstrate how for Yuriko, the political and personal were inseparable. Her whole-hearted endorsement of the USSR and the equality it seemed to offer women was part of the individual journey begun with her love marriage, her divorce, and her relationship with Yuasa Yoshiko, whom she left for Miyamoto Kenji, a committed communist, after her return to Japan.     

Exile

Marta Raquel Zabaleta's autobiographical piece takes us through the trajectory of her exile as an Argentinian refugee, first in Glasgow and then in London. Forced to flee with her husband, a Chilean UN refugee, she describes the differences between the ways her husband and herself were treated by those in solidarity groups and other aid organizations and the particular difficulties faced by women refugees. She explores the isolating effects of having her professional identity and status erased as a refugee and of being relegated to the sole status of ‘wife’. Zabaleta also insists on the fundamental rights of refugees and asylum seekers to have both their histories and their desires for the future acknowledged by those in the host country.     

Sexual frigidity: the social construction of masculine privilege and feminine pathology

This study examines how mid-twentieth century physicians used the term ‘sexual frigidity’ to disempower women. Conceptualizing medical texts as accounts, I focus on how medical authors saw, described and explained sexual frigidity from the 1930s to the 1960s in both scientific writings and in those aimed at the general public as sex guides, marriage manuals and advice columns. The study concludes, that behind the pretext of treating a woman’s frigidity, psychiatrists and gynecologists, using the language and theoretical structures of psychoanalysis, constructed a narrative in which ‘normal’, non-frigid women always see their man through a lens of unlimited patience, tenderness and altruism. Their attitude is always welcoming, joyous, and worshipful. By contrast, women defined as sexually frigid see their man through a lens of bitterness and resentment, an attitude which reaches its apotheosis during the man’s attempts to engage them in intercourse. Through the frigidity narrative, mid-twentieth century physicians managed to pass judgment, not only on women’s sexuality, but on their autonomy, their character, and the success or failure of their marriage: they are to blame when their husband leaves them for another woman; they are to blame when their husband is impotent; and they only have themselves to blame if they are unable to function in a sexually ‘healthy’ way. The discourse that seemed preoccupied with a woman’s genitals, with their feelings and contractions, was also interested in a woman’s heart, her intentions and activities, with particular emphasis on how she performed as her husband’s housekeeper and companion. There was scarcely an attitude, feeling, or interpersonal activity known to women from which mid-twentieth century physicians did not impute some connection to frigidity.     

Give Me One Good Reason to Marry a Japanese Man: Japanese Women Debating Ideal Lifestyles

This article explores how contemporary Japanese women, as they confront issues of marriage and employment, play with images of the liberated West, traditional Japan, and spoiled Japanese men. For this purpose, I investigate the works of popular non-fiction writer Matsubara Junko and recent online debates. I argue that Matsubara's writing is supported by women not because of her sometimes blatant idolization of the West, but because she exposes her own vulnerability. Like the online respondents, Matsubara struggles to come to terms with the realization that when a Japanese woman seeks a lifestyle beyond the role of homebound wife/mother, she inevitably enmeshes herself within the larger identity politics of modernity.     

Captivity,Confrontation, and Self‐Empowerment: identity in Forugh Farrokhzad’s poetry

In modern Iranian literature, Forugh Farrokhzad, undoubtedly, occupies a pivotal position. Her poetry presents the singular voice of an Iranian woman who dared to challenge the social and patriarchal boundaries imposed on Iranian women for centuries. Farrokhzad’s pioneering artistic career and her bold lifestyle created an unprecedented legacy for the woman artist in Iran. Her work defies all categories as she not only confronted the stereotypes forced on Iranian women’s identity, but she also challenged the long‐established tradition of the classic Persian poetry. In both arenas, Farrokhzad proved herself resilient and uncompromising. Her unique poetic voice articulates inclusion in literary and social activism and subversion from the mainstream male‐dominated literary circles. Confronting the individual and collective definitions of identity, and sexual and textual territories, Farrokhzad broke many boundaries and expressed the need for self‐awareness and affirmation of female identity. This study is an attempt, in part, to explore and investigate Farrokhzad’s rebellion against the confinement of self in the bondage of conformity and subjection and the delineation of her arduous journey to liberation and self‐empowerment.     

A Pretty Fine Line: Life, Death, Autonomy and Letting it B

The cases of Diane Pretty and Ms B. raise crucial issues about decision-making and autonomy at the end of life. Ms B. was permitted her wish to die rather than live permanently dependent upon a ventilator because her case was constructed as one about withholding consent to medical treatment, which every adult with capacity has a right to do. Mrs Pretty, however, sought active intervention to end her life. Requiring assistance to die, and claiming that this was her human right, she sought an assurance that her husband would not be prosecuted if he helped her. Her claim was rejected and the assurance refused. The cases prompt questions about the nature of autonomy, the influence of others and the different way sin which medical and legal decisions are made. This revised version was published online in July 2006 with corrections to the Cover Date.     

Philomela strikes back: Adultery and mutilation as female self‐assertion

The language of witchcraft and adultery in English Renaissance writing is marked by common metaphors: both are considered female crimes that threaten to subvert the patriarchy; both employ images of fragmentation. This cultural equation is embodied in the figure of the drama's adulteress. First, she is invariably linked with witchcraft by her betrayed husband. Second, she is threatened with brutal mutilation, often bodily dismemberment. The actual treatment of adulterers by the English court system enacts no such violence, but punishes through public shame. However, the treatment of suspected witches offers a useful paradigm: the court's search for the witch's mark, the brand of the devil, as the sign of a true witch; and the accuser's action of “scratching” a witch as a remedy for the witch's enchantment. Ultimately, the patriarchal attempts to contain both adultery and witchcraft are futile: woman retains possession of her power to subvert, whether her husband — or society — marks her with physical violence or not.     

Cornelia Sorabji (1866–1954): a pioneer woman lawyer in Britain and India

ABSTRACT

Cornelia Sorabji, born into a Parsee Christian family in Pune, was the first woman to write the BCL examinations at Oxford University in 1892. She had some initial success as a woman lawyer after she returned to India in 1893, including becoming the first woman lawyer in the British Empire to defend an accused charged with murder in 1896. In 1904, she was appointed Lady Assistant to the Court of Wards and provided advice to women Purdahnashin in northern India for nearly two decades. Yet, her ardent support for ‘British India’ eventually resulted in her opposition to Gandhi’s independence movement and, as Vera Brittain concluded, she chose ‘a wrong direction’ at a critical moment in history. Her story reveals both opportunities and constraints for women in India in the late-nineteenth and early-twentieth centuries, as well as the shifting colonial relationships in British India in the context of the Independence movement of the 1930s and 40s.     

Constance Maynard's Life-Writing Considered as Spiritual Autobiography

Viewing Constance Maynard's unwieldy life-writings within the tradition of spiritual autobiography reveals many of the irresolvable tensions with which she wrestled. Although she chose to see her public role as spearheading a crusade against modern rationalism, her inner life was as much concerned with the struggle to repudiate her parents’ ascetic Evangelical piety in favour of a more emotionally intense spirituality. Her conviction of conversion's centrality fostered a sense of mission which bolstered a sense of her own exceptionality as a ‘prophet’ chosen by God. This in turn nourished her belief that she was justified in exempting herself from the roles and relationships conventionally assigned to her gender, by pursuing same-sex desire and sexless motherhood.     

What Was Margaret Thatcher's Legacy for Women?

This article considers the legacy for women of Margaret Thatcher (1925–2013), Britain's first and to date only woman prime minister. It is suggested that although Thatcher had to struggle against many of the sexist prejudices of her day to achieve her political ambitions, she was no feminist. The hard ladder up which she had climbed was drawn up and not extended to other women. Yet for some women, such as the Spice Girls, she was the pioneer of their ideology of girl power. Overall, it is concluded that Thatcher was a polarising figure whose legacy is one of much divisiveness, in which the divisions between women is only one of many strands.     

‘This accursed child’: the early years of Marie Madeleine Jodin (1741-90) actress,philosophe and feminist

The childhood and early youth of Marie Madeleine Jodin (1741- 90) who later achieved some notoriety as an actress, correspondent of Denis Diderot and feminist, throws light on the lives of an artisan family in mideighteenth-century France and on the experience of one delinquent daughter. This study examines Marie Madeleine Jodin's life in relation to different categories of discrimination which she experienced; as a Protestant child, as a libertine daughter and as an actress. Her experience illustrates the workings of systems of authority employed in the eighteenth century to control young women as it impinged on an individual. It is argued that the violent familial and institutional conflicts of Jodin's early life were later reflected in her feminist treatise, Vues législatives pour les femmes (1790), which called for the establishment of a Women's jurisdiction over women. In particular her proposal to eliminate public prostitution and her attacks on the police des moeurs (morals police) have their origin in the bitter experience of her incarceration in a prison for prostitutes in her late teens. The collusion of authority (la police des moeurs) with les filles publiques came to symbolise for her the corruptions of the ancien régime     

‘Merely Birds of Passage’: Lady Hariot Dufferin’s travel writings and medical work in India, 1884–1888

This article examines the travel writings and medical work in India of Lady Hariot Dufferin, Vicereine of India between 1884 and 1888. Lady Dufferin accompanied her husband, the Viceroy Lord Dufferin, through various social and political engagements in India, and carved her own niche in colonial and post‐colonial history as a pioneer in the medical training of women in India. The article examines her travel writings on India and explores the nature of her complicity in the Raj, as well as the gendered nature of the separate public role she created for herself in relation to her ‘zenana work’ in providing medical care for the women of India. The author suggests that, through her work, Lady Dufferin challenges and extends the theoretical paradigms of post‐colonialist and feminist critiques of empire.     

Sybil Campbell,first woman judge and supporter of higher education for women

ABSTRACT

Sybil Campbell was appointed a Metropolitan stipendiary magistrate in 1945, the first woman to become a full-time judge in the courts of England and Wales. She sat for 16 years, at Tower Bridge Magistrates’ Court, where she met with a great deal of opprobrium from the national and local press, trade unionists and individuals, much of it directed to the fact that she was a woman dispensing justice, with some severity, in a working-class community. She weathered the criticism with indifference and continued until her retirement, in 1961. Her pioneering example, however, did not encourage the appointment of other women to a judicial role until the appointment of Elizabeth Lane as a county court judge in 1962. This article examines her judicial career and her work for the British Federation of University Women, of which she was Honorary Secretary and its honorary vice-president.     

Helena Normanton: legal crusader or myth Maker? ‘[S]urely the one thing history teaches us is that we cannot generalise,or even worse,categorise individual humans into saints and sinners,or heroes and villains’

ABSTRACT

Helena Normanton aspired to become a lawyer at a time when women were prohibited from entering the legal profession. This aspiration became a reality when, on 24 December 1919, she became the first woman to be admitted to an institution of the legal profession after the passing of the Sex Disqualification (Removal) Act 1919, thus enshrining her place in legal history. Her achievement was, without doubt, remarkable. She has become the ‘face’ of women’s entry to the legal profession, but what was her contribution to the opening the legal profession to women? How should history remember her? This article will examine her role in this history and compare it to her own narrative. Further it will consider how we reconcile her trailblazing challenge to the male exclusivity of the Bar with the difficulties her behaviour often presents to us. Helena Normanton: saint or sinner? And does it matter?     

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.     

A Lebanese contemporary female mystic and her counter-conducts

ABSTRACT

A network of Christian female mystics in Lebanon and Syria has been forming since the early 1980s. Composed of women from large cities, such as Beirut or Damascus, it is characterized by its denominational and social diversity. This article will focus on one of these mystics: Catherine Fahmi, who has been living, and officiating, in her apartment in the suburbs of Beirut since the late 1990s. Catherine is a Maronite. She is a married mother of three, in her forties. Each Tuesday morning, she experiences a public ecstasy. Every year, on Good Friday, surrounded by a number of faithful followers, she sees and experiences the Way of the Cross. My aim here is to grasp the complex interplay between this female mystic, her followers and the Maronite Church. Her activities, and the rituals surrounding her stigmatized body, will be analyzed in terms of ‘counter-conducts,’ a notion developed by Michel Foucault.     

Segregation,regulation, and the gendering of space at the University of Wales,Bangor, 1884–1907

ABSTRACT

In 1892, the Senate of the University College of North Wales in Bangor conducted an enquiry into the behaviour of Frances Hughes, Lady Principal of the women’s hall of residence, for defamatory remarks she had made about one of her students. Her accusations instigated a scandal that rocked the provincial college to its core, led to two separate libel lawsuits, and was even mentioned in the House of Lords. Using the ‘Bangor College Scandal’ as a case study, this article explores how student life in the new civic universities of the late-nineteenth century was shaped by regulation and supervision, as university authorities sought to avoid controversy through limiting mixed-gender interaction. It will argue that this control was often manifested in spatial terms, enabled by the deliberate design and arrangement of university spaces.     

Ironies of Emancipation: Changing Configurations of ‘Women's Work’ in the ‘Mission of Sisterhood’ to Indian Women

On her arrival in Travancore in 1819 Mrs Mault, as wife of the new missionary, immediately set about establishing a school for convert girls and a ‘lace industry’ to employ convert women. Her actions reflect that pattern of activism and organization historians of gender and imperialism have identified as the ‘mission of domesticity’ conducted by European and North American Christian missionary women to their non-Christian ‘sisters’ in the colonial empires being established by their respective nation-states throughout the nineteenth century. Mrs Mault was herself among the first generation of missionary women to pioneer this specifically female branch of colonizing endeavour, designed to ‘emancipate’ Indian women in terms of the norms of metropolitan ideologies of femininity and womanhood.Drawing on a case study of the London Missionary Society's activities in South Travancore, South India during the nineteenth and early twentieth centuries, I argue that this ‘mission of domesticity’ was not a straightforward transfer of conventions of marriage and motherhood to the colonial context. On the contrary, the project was from the start caught in a complex and contradictory web of agency and discourse which ‘remade’ not only convert women but missionary women as well. Central to this process of refiguring femininity on the imperial fulcrum were changes to the meanings of ‘work’ in relation to both ‘home’ and womanhood, articulated through a religious idiom and framework of action. The consequences of these processes, the article argues, were somewhat contrary. On the one hand, the Indian Christian woman is reconstructed as a wife, mother and worker, while on the other, the missionary women are bifurcated: the missionary wife increasingly viewed as an amateur appendage to her husband, firmly secured in the domestic sphere, while the single woman attains a new status as a professional worker.