Religion,Same-Sex Desire,and the Imagined Geographies of Empire: the case of Constance Maynard (1849–1935)

Although a devout Evangelical, living in an era that largely predated the dissemination of sexological discourses of female same-sex desire, Constance Maynard (1849–1935), the prominent Victorian educational reformer, pursued a series of same-sex relationships. This essay focuses on Maynard's relationship with the Anglo-Irish Marion Wakefield (1876–1956), exploring the role of Maynard's erotic imagination in the constitution, contestation, and consolidation of the imagined geographies of imperialist discourse. Maynard's erotic positioning of her lover in diverse imperial landscapes reveals the ostensibly ‘private’ discourses of the erotic imagination to be profoundly implicated in the ‘public’ discourses of empire. At the same time, the domestic settings in which these landscapes were imagined and in which the women's illicit desires were enacted, pose a challenge to the gendered spatial dichotomies—private/public, domestic/imperial, and home/away—of both imperialist discourse and the historiography of empire.     

Constance Maynard's Languages of Love

This article chronicles my almost twenty-year academic journey through the archives at Queen Mary University of London UK (QMUL) for the purpose of researching the life of Constance Maynard (1849–1935). Maynard helped to found Westfield College (now QMUL) as a Christian-based college providing women with new university degrees, and she was Mistress of it for thirty-one years. This article begins by reviewing the scholarly literature behind my queer-gender-sex framework for interpreting Maynard's often contradictory narratives in her diaries and autobiography. I then illustrate how these records are disclosures of her tribulations as an educational leader whose atonement theology shaped her life. This study of Maynard's records of her life experiences, especially her religious-secularist language(s) of love, contributes to reinterpretations of gender-sex-power binaries, when most Victorian women were supposed to be sexually pure, subservient, and confined to the home.     

Sexuality and citizenship: the state and girls' leisure provision in England, 1939-45

ABSTRACT

The main feminist conceptualisation of women's close relationships from the eighteenth to the early twentieth century characterises these as ‘romantic friendships’ and argues that a stereotype of ‘the lesbian’ was invented by sexologists such as Havelock Ellis and applied to these relationships in order to condemn them. A number of pieces of primary research are presented which suggest that this approach is highly problematic. In the case of Emily Wilding Davison's close relationship with Mary Leigh there is simply too little historical evidence to be able to draw any conclusions as to its character or its meaning for the women concerned. In addition, Edith Lees Ellis has been seen as a woman whose romantic friendships were ‘morbidified’ as lesbianism by her husband Havelock Ellis, although in this case archival evidence clearly shows that she certainly saw herself as a ‘invert’. And relatedly, the same archival source also shows that some women experienced their sexuality in ‘mannish’ terms in the absence of any evidence of an influence on them of the pejorative writings of sexologists. Rather than premature theoretical generalisation, what is needed is more primary research on particular women's close relationships and the social context in which these were located.

     

Appealing to the Female Vote: Dutch political parties and the approach of women voters in general election campaigns,c.1922–1980

This article explores the effects of female enfranchisement on the nature of political identity formation in Dutch election campaigns between 1922 and the early 1980s. It argues that women voters played a key role in the imagination of the Netherlands as a ‘pillarised society’ in which political constituencies were represented as stable and based on ‘objective’ characteristics like class and religion. The continuous representation of women as politically ignorant and indifferent served to maintain a self-identity that made women susceptible to ‘be educated’ and ‘learn to understand’ their political identity. The second feminist wave did much to upturn dominant representations, but older discourses proved persistent. The call to take women more seriously as members of the demos, again resulted in a separate treatment of women in political propaganda, with organisations like MVM and the parties' (rebranded) women's clubs, as well as commercial women's magazines now playing a key role in their ‘political education’.     

Feminism,imperialism and orientalism: the challenge of the ‘Indian woman’

Abstract

This article examines the content and process of imperialist discourse on the ‘Indian woman’ in the writings of two North American women, one writing at the time of ‘first wave’ feminism, the other a key exponent of the ‘second wave’ of the movement. By analysing these writings, it demonstrates how the content of the discourse was reproduced over time ith different but parallel effects in the changed political circumstances, in the first case producing the Western imperial powers as superior on the scale of civilisation, and in the second case producing Western women as the leaders of global feminism. It also identifies how the process of creating written images occurred within the context of each author's social relations with the subject, the reader and the other authors, showing how an orientalist discourse can be produced through the author's representation of the human subjects of whom she writes; how this discourse can be reproduced through the author's uncritical use of earlier writers; and how the discourse can be activated in the audience through the author's failure to challenge established cognitive structures in the reader.     

Ouch! Western Feminists' ‘Wounded Attachment’ to the ‘Third World Prostitute’

‘Trafficking in women’ has, in recent years, been the subject of intense feminist debate. This article analyses the position of the Coalition Against Trafficking in Women (CATW) and the writings of its founder, Kathleen Barry. It suggests that CATW's construction of ‘third world prostitutes’ is part of a wider western feminist impulse to construct a damaged ‘other’ as justification for its own interventionist impulses. The central argument of this article is that the ‘injured body’ of the ‘third world trafficking victim’ in international feminist debates around trafficking in women serves as a powerful metaphor for advancing certain feminist interests, which cannot be assumed to be those of third world sex workers themselves. This argument is advanced through a comparison of Victorian feminist campaigns against prostitution in India with contemporary feminist campaigns against trafficking.The term ‘injured identity’ is drawn from Wendy Brown's (1995) States of Injury, Power and Freedom in Late Modernity. Brown argues that certain groups have con.gured their claims to inclusion in the liberal state in terms of ‘historical ‘injuries’. Antoinette Burton (1998) extends Brown's analysis to look at Victorian feminists’ relationship to Empire, arguing that the ‘injured identities’ of colonial ‘others’ were central to feminist efforts to mark out their own role in Empire. This paper builds on Burton's analysis, asking what role the ‘injured identities’ of third world sex workers play in the construction of certain contemporary feminist identities. The notion of ‘injured identities’ offers a provocative way to begin to examine how CATW feminists position the ‘traficking victim’ in their discourse. If ‘injured identity’ is a constituent element of late modern subject formation, this may help explain why CATW and Barry rely so heavily on the ‘suffering’ of ‘third world traficking victims’ in their discourses of women's subjugation. It also raises questions about the possible repressive consequences of CATW's efforts to combat ‘traficking in women’ through ‘protective’ legislation.     

“So distant and wild a scene”: language,domesticity and difference in Hannah Kilham's writing from West Africa, 1822-1832

Abstract

Hannah Kilham (1774-1832), a Sheffield Quaker, was involved in philanthropic, educational and missionary work with women in Britain, Ireland and West Africa in the early nineteenth century. In this article the author focuses upon Hannah Kilham's. engagement in the religious and domestic education of African girls and women in the 1820s and 1830s. Through representations of African women as in need of her ‘civilising influence’, Kilham was able to construct a powerful role for herself, and for other white middle-class British women, in the colonial/missionary enterprise. The article explores the significance of notions of gender, domesticity and the Protestant family to the construction of ideas about Africa's ‘difference’ and, through this, British national identity.     

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.     

The Movement for Women's Emancipation Within the Bengali Muslim Community in India

This article examines the changing role of Muslim women in Bengal in the early twentieth century. Lack of education and backwardness in social ideas were responsible for women's inferior position in society. Scholars such as Ghulam Murshid, Gautam Neogi and Meredith Borthwick have shown in depth how Muslim Bengali women worked to improve their own position in the late nineteenth and early twentieth centuries; key figures included Begum Rokea Sakhawat Hossain, Begum Shamsunnahar Mahmud and Begum Sufia Kamal. This article focuses on obstacles to social progress as well as on the positive role played by a section of the Bengali Muslim community in enabling modernisation through a programme of social reform designed to emancipate women from their traditional position of bondage in the male‐dominated society. It examines the writings (in Urdu) of women involved in the social reform movement and focuses in turn on three issues: purdah, women's rights, and education for women.     

“I have never met the normal woman”: Stella Browne and the politics of womanhood

Abstract

F. W. Stella Browne (1880–1995) and her views on female sexuality have been much discussed of recent years. These discussions have tended to rely on a limited number of her copious (if often hard-to-find) writings, and have also failed to take into account where Stella, as an individual woman, was coming from. In the light of ongoing researches into her life and career, this article locates her writings in her life of activism in a wide variety of causes. It argues that her opinions about women's needs do not conform to a simplistic model of a ‘New’ feminism of difference, and that her relationship to the thought of contemporary male sexologists has been presented in a one-dimensional and misleading way. Her tripartite commitment to feminism, socialism, and individualism is illustrated, drawing on a wide range of her writings and statements between 1912 and 1937. In her crusade to celebrate and liberate the “variety and variability of women” Stella sought constantly to overthrow concepts of a monolithic female nature as well as to reject the Double Moral Standard: ‘normality’ to her was an instrument for the oppression of women. Consideration is also given to the wider influence of her ideas.     

Jane Eyre's Daughters: the feminist missions of Mary Carpenter and Josephine Butler in India

The nineteenth-century literature served as a theatrical space wherein culture and politics merged to constitute women's subjectivity. Charlotte Brontë's literary imagination of the heroine's ‘mission’ in Jane Eyre heralded Mary Carpenter's reform of Indian women's education and Josephine Butler's campaign to repeal the Contagious Diseases Acts in India. This article explores the way in which the writings of both feminists betray imperial/anti-imperial and domestic/political aspects of their activities, as Brontë represents such complex issues through the deliberate articulation of the protagonist's subject-position, seeking the configuration of the female political network which stemmed from Jane's individual engagement with nineteenth-century gender politics.     

‘Bless the Gods for my pencils and paper’: Katie Gliddon's prison diary,Percy Bysshe Shelley and the suffragettes at Holloway

This article discusses the life and imprisonment of the largely unknown middle-class artist and British suffrage activist Katie Gliddon and analyzes her extensive prison diary, secretly written and drawn in her copy of The Poetical Works of Percy Bysshe Shelley at London's Holloway Prison in March and April 1912. By creating a platform for the voices of ‘ordinary’ prisoners and by opening up a space for a transgressive gaze between suffragettes, ‘ordinary’ prisoners and female officers, Gliddon's writings allow us to complicate our understanding of cross-class relations within the women's suffrage campaign and in women's prisons more generally speaking.     

Once Again in Chicago: revisioning women as workers at the Chicago Woman’s World’s Fairs of 1925–1928

The ‘woman doctor question’ was a title given to the public debates that erupted in early twentieth-century New South Wales (Australia) over the employment of women doctors in general hospitals. Two wellqualified women, Drs Susie O'Reilly and Jessie Aspinall, were rejected from hospital residencies in Sydney, which led a wide variety of groups and individuals to mobilise in print, not only to denounce the specific rejections but also to challenge the gendered thinking that underpinned them. The arguments and rhetoric of the newspaper debates turned on notions of ‘appropriate’ women's work, the gendered world of hospitals, and assumptions about the gendered nature of medical practice itself. Public discussions of the ‘woman doctor question’ provide a rich source for historians, although for some reason they have been previously overlooked. While the rejection episodes have long formed part of the mythic world of pioneering women in Australia ‘having been seized upon by early historians as vivid examples of women's professional disadvantage’, the deeper cultural meanings and consequences embedded in these debates have been neglected. This article investigates the course of the debates and why they were so passionately contested. Examining the rhetoric used during ‘all this fuss’ (as one participant dismissively phrased it) highlights the significance of the gendered body for the ways in which medical practice was perceived, and ultimately, for how medicine was practised.     

Women Worthies and Feminist Argument in Eighteenth-Century Britain

The practice of celebrating exemplary women has had a hallowed if contested place in the history of feminism, but this essay argues that recent scholarship has not recognized just how profound a role the discourse of women worthies has played in the feminist thought of eighteenth-century Britain. By examining several major texts, including Mary Astell's writings and the ‘Sophia’ tracts, this analysis demonstrates the continuity and resilience of this discourse across the length of the eighteenth century. The female worthies managed to survive the challenge of newer feminist idioms such as Cartesianism, Scottish four-stage theory, and natural rights philosophy, and in fact appeared alongside them in the very same texts. Even when Mary Wollstonecraft dismissed the worthies, her colleagues restored them to debates over ‘the rights of woman’.     

‘Sable venus’, ‘she devil’ or ‘drudge’? British slavery and the ‘fabulous fiction’ of black women's identities,c. 1650–1838

Abstract

In this article, the author addresses the problem of how much historians can understand about the identities of individuals living in a different epoch in time, in relation to what has been termed the ‘fabulous fiction’ of black women's identities in slavery and freedom. A central argument is that stereotypes of black women were highly gendered and clustered around contradictory representations, particularly the ‘Sable Venus’, ‘She Devil’ and passive ‘drudge’. Thus, the persistence of an African-centred ‘woman's culture’ and strategies of resistance, collaboration and survival are vital to understanding black women's self-defined (as opposed to white attributed) identities. The first section examines the relationship between gender, race and culture in the mediation of African and slave women's identities. This is followed by a critical deconstruction of the ‘Sable Venus’ and interrelated black and white gendered identities in colonial slave society. The final section analyses the importance of the ‘She Devil’ in representing the resistant slave woman who defied the ‘fabulous fiction’ of white stereotyping of black women. A wide time span is adopted in order to analyse how black women's relationship to the gendered power structures underpinning colonial slavery shifted over time, as did ‘white visions’ of their identities. Unifying themes are the central location black women had in the development of colonial relations between black and white and the implications of contact at the harsh interface of African and European cultures for black women's gendered identities.     

No Longer Curiously Rare but Only Just within Bounds: women in Scottish history

This article examines the development of women's history in Scotland since the first conference of the International Federation for Research in Women's History (1989). The title is taken from a 1997 article in Scottish Affairs (issue 18), in which Esther Breitenbach asked whether the ‘curiously rare’ women in Scottish history was a case of the ‘suppression of the female in the construction of national identity’. Thus, this study focuses on key themes in the modern period of that history, notably education, the military, politics, labour, religion and literature. It concludes that while the place of women in Scottish history has indeed been asserted since 1989, and different questions are now being asked of the source material, women are still only slowly being integrated into mainstream studies.     

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.     

‘ah famous citie’: women,writing, and early modern London

This article explores aspects of the textual relationship between women and early modern London by examining three verbal ‘snapshots’ of the city in works either written by women or focusing on women in their urban environment. The first text, Isabella Whitney's ‘Wyll and Testament’ (1573), addresses London from a rural perspective, treating the city as a fickle male to whom she wants to hand back all his treasures. The poem constructs a vivid and ironic social topography, giving a glimpse of the roles of men and women in the Tudor city. The second text is by Mary Carleton, the roguish Restoration figure who defended her apparently ‘counterfeit’ life in the prose of The Case of Madam Mary Carleton (1663). Carleton's London is a place of unwanted seduction and sexual intimidation, highlighting a gendered moral geography even while the memoir itself titillates the reader with the account of her bizarre experiences. Finally, in a coda to the discussions of Whitney and Carleton, early eighteenth-century London is viewed through Jonathan Swift's satirical mock-pastorals of squalid urban life, in which female identity, like the city itself, is a site of violence, disgust and deception. Together, these textual representations of women and early modern London indicate the complex interactions of gender, literature and the early modern city. The analysis of the texts also suggests the significance of the ironic voice as a quintessentially urban literary mode, the prevalence of the idea of woman as a commodified topographical site, and the function of metaphors of courtship or marriage as indicators of the paradoxical attractions of the city.     

Warmth and Unity with All Women? Historicizing Racism in the Australian Women's Movement

In this paper I discuss the four Women and Labour conferences which were held in Australian capital cities over the seven years between 1978 and 1984. I explore the ways in which the history of Australian feminist activism during this period could be written, questioning in particular the claim that the Women and Labour conferences have been central to the history of Australian feminism. I discuss the ways in which a historical sense could be established, using writings about the conferences as historical ‘evidence’, that race and ethnic divisions between women had not been important to the ‘women's movement’ until 1984. In other words, I challenge the construction of this conference as a turning point - not only in the feminist politicization of immigrant and Aboriginal women, but also in the politicization of all feminists about race and ethnic divisions. More broadly, I am interested in how a history would be written if it aimed to get to the ‘truth’ about racism and about the feminist activism of immigrant women. How would the apparent lack of written ‘evidence’ - at least until 1984 - of immigrant women's feminist activism, and of the awareness of Australian feminists about issues of racism, be written into this history? In addition, I suggest that it is important to the writing of feminist history in Australia that published documentation has been mostly produced by anglo women, and is thus partial and mediated by the lived, embodied experiences of anglo women. Finally, my intention is to interrogate commonly understood narratives about Australian feminist history, to challenge their seamlessness, and to suggest the importance of recognizing the tension within feminist discourses between difference as benign diversity and difference as disruption.