Showing posts with label female invisibility. Show all posts
Showing posts with label female invisibility. Show all posts

Sunday, 11 September 2016

Goodreads feminist reviews - Time Lord Fairytales (Doctor Who)


I've been reviewing the individual stories of Time Lord Fairytales (a series of whovianized versions of traditional fairytales) on my Goodreads account, but I thought I'd post the full review here as well.

Warning (kinda): Long post! Also, there's a lot of snarky bashing of traditional fairytales, because I take special pleasure slaughtering them, seeing as it's where children actually learn a lot of damaging stereotypes and constructs.

1. The Garden of Statues: 4/5
A Weeping Angels story read by Joanna Page aka Elisabeth I :) 

+1 Engaging plot

+1 I loved the fact that the two main characters, Izmay and Tarmin, seem to remain friends in a platonic relationship all through their lives, rather than fall in love and get married once they became a 'handsome man and a beautiful woman', as it would happen in most fairytales - and in most of the media as well -, where apparently a man and woman can't just be friends, they always have to end up in a romantic relationship of some sort (thank you, heteronormativity!) The children actually seem to think that the old man and woman are married ('the old couple', 'her husband'), but I'm hoping they just assumed that because they lived together, seeing that in the end it's nowhere stated that Izmay and Tarmin are a couple ('it semeed the most natural thing for the two friends to stay in the house'). Male/female friendship is woefully under-represented, and I loved that this tale did something about that :) 

-1 Taking risks just because of peer pressure and being dared. Not a sufficient reason or motivation to face danger. 
  • Feminist infographic;
-Number of women (named): 1- Izmay/Old woman
-Other women (unnamed): Female children
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Izmay is active and participates in the action alongside Tarmin. However, she's the one who's described as 'gasping' or 'crying out'. Both are scared, but it's the female character the one who's most vocal about it (traditional 'feminine' behaviour).
-Subversion: Male/female platonic friendship
-Problematic stereotypes or relationships?: No

2. Frozen Beauty: 2/5

This whovianized version of Sleeping Beauty has some interesting twists and progressive elements ('Sleeping Beauty' being a renowned starship commander, for example), but the cringeworthy element of the tale kind of remains. Even though the non-consensual kiss has a slightly more acceptable reason this time -intended to make her breathe instead of the creepy 'true love's kiss' these sleeping women in fairytales are never asking for -, the sleeping, passive position of the woman is still glamourized and objectified by the male gaze. The male captain (aka 'the prince'), forgetting his professionalism in his quest to rescue and revive his fellow captain, stops to think just how beautiful she looks in her 'frozen beauty' more than once. I find this glorification of the passive (and unconscious!) female as 'beautiful' and 'alluring' nothing short of problematic. Especially when opposed to the reaction of the female character, who thinks his active, conscious smile is as beautiful as 'her frozen beauty was to him'. 

+1 'Sleeping Beauty' is actually a commander of a starship renowned for her bravery and abilities, so that's a huge progressive element as opposed to the original character.

-1 However, she remains unnamed, and her brother, who impacts on the tale less, is given a name. The male captain (aka 'the prince') also remains unnamed, but the detail about the brother being given a name while the female protagonist remained unnamed was jarring to me.
Come on, you knew I had to include this gif xD!

-1 She also remains in her passive, frozen position for 99% of the tale, and her passive state is glamourized as 'alluring' and 'beautiful' by the active male gaze of the male captain who comes to rescue her.

+1 The kiss has a slightly more logical and less 'non-consensual' reason (mouth to mouth resuscitation) as opposed to the 100% free-access 'true love's kiss'. The male gaze still remains, though.  

-1 Cringeworthy last sentence where the male gaze is glorified and the female feels attracted to his active, conscious self instead: 'his smile was as beautiful to her as her sleeping, frozen beauty had been to him'.
Even though the 'kiss' is kind of more justified than the original textbook harassment, the male captain has like 0% professionalism when it comes to waking up his female fellow captain. He behaves like an entitled creep with a degree in male gaze and dubious intentions :/

+1 Female crew in both starships (it's to be assumed, only one female crewmember appears).

-1 The only female crewmember mentioned is the one described as less active with 'her voice taut with nerves'.

-1 No Bechdel or female bonding
  • Feminist infographic;
-Number of women (named)0
-Other women (unnamed): 2 - The female captain and a crewwoman
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?: There seem to be crewwomen in both starships, and the tale's 'Sleeping Beauty' is a renowned captain, but she remains passive for the entire tale.
-Subversion: Sleeping Beauty as a starship captain.
-Problematic stereotypes or relationships?: Male gaze. Glorification of dubious consent situations. Passive and unconscious women as 'alluring'.

3. Cinderella and the Magic Box: 2.5-3/5

As a long-ish disclaimer, I want to say that Cinderella is one of the Patriarchal traditional fairy tales I dislike the most: It equates 'beautiful' (regarding a woman, that is) with 'valid' and 'good' (Cinderella is beautiful and 'good', her stepsisters are 'selfish' and 'evil', so they're ugly); it equates 'good' with being practically a pushover who puts up with everyone's rubbish (she might have no other choice in that kind of society, but that doesn't mean she has to sell her position as a happy one just because she's 'good'); there's a nearly complete lack of female bonding (mother who dies, 'evil' stepmother and sisters as competition regarding other men), apart from the fairy godmather, who pretty much supports patriarchy and only helps her by giving her a makeover so that she can attract a man who will support her (where was she when she was miserable and toiling away in the house before the ball??); meanwhile, the father figure, who actually pretty much neglects her 'kind' daughter, is forever glorified; On the other hand, a man is the woman's recompense for being good (and beautiful!) -practically the only choice for a woman lacking her own means in those times, but definitely not the ideal 'happy ending' or even a 'choice', as it's exalted in such an anachronistic way today; the man is interested in her mainly because of her good looks, and the ball was there in the first place so that he could choose a (pretty) bride - and he's also so stupid he needs the freaking slipper to recognise her in the first place when she's not in her make-overed ball look. I could go on.







So why 2.5-3 stars? Well, apart from the fact that it's Ingrid Oliver aka Osgood reading :), I have to admit that the Whovian and less traditional twists of this tale were refreshing, compared to the stifling patriarchy of the original one (although nothing beats the feminist rendition of Ever After, in my opinion, and even that one is still traditional in many aspects), so, although the general idea of the tale remains the same, there are some interesting changes:

-The fairy godmother is the Eleventh Doctor, and that's pretty cool (wink, wink), and also pretty subversive :D. 
I enjoyed the descriptions about the TARDIS' bath (time-locked so that you can take as long as you want in your bath without any time actually passing outside) and wardrobe. And although Cinderella ends up wearing the Whovian variation of glass slippers ('Midnight crystal', a softer variation which adapts to the shape of your foot), I enjoyed Eleven confirming that 'glass shoes would just be silly', something that I've always thought xD (also, HIGH-heeled glass slippers? So obvious these tales were written by men who don't have to wear such shoes!!) 
Empowerment means not being able to walk. Thank you for your simplistic hypothesis, choice feminism.
-The ball is hosted by Lord and Lady Darke, and it's not meant to search for a bride for any prince, it's just a masquerade ball. The Doctor actually sends Cinderella on a mission against the  actually vampire nobles (he's unable to do it himself because they'd instantly notice the artron energy in him). So the 12 a.m deadline does not involve Cinderella escaping from the prince, but actually beating the vampires with the sonic screwdriver, and saving the story's prince and everyone else in the process. A more proactive Cinderella, which I appreciate.

-The prince is not seeking a bride (he was a guest at the ball, lured by the Darkes), and, while Cinderella ends up getting engaged to him in the end, in the typical we-have-just-met-but-who-cares way of (heteronormative) traditional fairy tales, at least he doesn't do the stupid stunt with the slipper (he just gives it back a short while after she loses it, and doesn't chase her without her consent, as in the original tale), and thanks her for saving his life. Not enough reasons to actually immediately want to marry someone (I guess he thinks she's pretty and she still has no other way out in that kind of society), but ah well.
  • Feminist infographic;
-Number of women (named): 2- Cinderella (kinda named) and Lady Darke (also kinda named)
-Other women (unnamed): 3 - Stepmother and stepsisters
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?: A more proactive Cinderella.
-Subversion: Eleventh Doctor as the Fairy Godmother, Cinderella sent on a mission.
-Problematic stereotypes or relationships?: Instant heteronormative relationship and marriage.

4. The Twins in the Wood: 2.5/5
Even though Anne Reid's reading is pleasant to listen to, I didn't find the plot of this tale very engaging, to be honest...

+1 A female character (the sister, Ella) ruling alongside her brother
+1 Gallifrey makes an appearance
+1 No romantic sublot anywhere, quite refreshing when it comes to most fairytales

-1 Exaltation of monarchy
-1 As usual, the children's mother does not appear in the tale
-1 No female bonding or Bechdel
-1 Plot was not very engaging imo
  • Feminist infographic;
-Number of women (named): 1 - Ella
-Other women (unnamed): No
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Both characters, male and female, are pretty passive, to be honest, but we could argue that both manage to subsist in the wild on their own.
-Subversion: Female ruler alongside her brother
-Problematic stereotypes or relationships?: No

5. The Three Little Sontarans: 1.5-2/5
Really liked the Sontaran impressions by Dan Starkey (who plays Strax), but not a fan of war, binarism and violence à la Sontaran style. 

6. Jak and the Wormhole: 2-2.5/5
+1 Additional female character who doesn't appear in the original tale (Jahanna) and who turns out to be reasonably proactive a couple of times, shouldering a Nimon off a window and turning off the wormhole creator with her technological knowledge.
+1 Nimon instead of that creepy giant.

-1 Emphasis on Jahanna being a 'princess': classism (the importance of status) + sexist stereotypes associated with the damsel in distress trope and her beauty (male gaze) - 'You don't look like a princess' (because she was in prison wearing rags) ; 'How do I look?' 'Like a princess' (when changing into another dress at the end of the story).
-1 Awkward romantic subplot wannabe?
-1 Damsel in distress trope
-1 No Bechdel or female bonding
  • Feminist infographic;
-Number of women (named)1 - Jahanna
-Other women (unnamed)1 - Jak's mother
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Jahanna shows some agency and wits a couple of times. Not much, though.
-Subversion:  Not really
-Problematic stereotypes or relationships?: Awkward romantic subplot revolving around Jak evaluating Jahanna's appearance, and how much she looks 'like a princess'.

7. Snow White and the Seven Keys to Doomsday: 4/5
This whovianized Snow White is an improved, less sexist version of the original tale, in my opinion. The Queen, who thankfully this time at least has got a name (Queen Selima), is still 'evil' and 'power-hungry', but there are mentions of male cruel kings as well, and, most importantly, there's no problematic (step)mother-daughter female competition and the (usually male) mirror hasn't got the function of determining 'Who is the fairest of them all'. No apple. A more proactive Snow White. No romantic subplot! No prince! No sexual assault of a sleeping Snow White by the random prince! - Really, really happy about that, and wish they would have done the same about the male-gaze problematic issue in Sleeping Beauty (Frozen Beauty).
There's nothing of this :D!
Or this :D! 
+1 No patriarchal notion of female competition to see who's more beautiful.
+1 No non-consensual kiss of an unconscious woman.
+1 No prince! No romantic subplot! See, it isn't necessary.
+1 A more proactive Snow White who comes up with the plan to find the keys and who destroys them.
+1 The minesmen (aka the Dwarfs) are just comrades of her father who help her, instead of being random dudes who let Snow White stay in their home provided she cleans it.
+1 Snow White as daughter of castle staff instead of being made into a servant Cinderella style. Her mother actually being alive and having a name (Elsa)!
+1 No creepy huntsman chasing anyone's heart.
+1 Mention of a cruel tyrant king before the reign of Queen Selima (not only the women with power are the 'cruel' ones).
+1 The Queen actually having a name.
+1 Ace aka Sophie Aldred reading.

-1 The Queen still being depicted as the stereotypical 2D cruel female monarch who has power and is therefore 'evil'. The appearance of a former tyrant male monarch may alleviate this sterotype, but still.
-1 Idealized realm where classism isn't disputed and the rulers and aristocrats 'generally' want the best for the people.
-1 The woman who poisoned the former tyrant king being depicted as her 'treacherous lover'.
-1 No female bonding or Bechdel.
-1 Emphasis on Snow White's beauty. A bit just because.
  • Feminist infographic;
-Number of women (named): 3 - Snow White, Queen Selima, Elsa
-Other women (unnamed): No
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  A more proactive Snow White who saves the day.
-Subversion: No romantic subplot!
-Problematic stereotypes or relationships?: No romantic relationships. Healthier relationship between Snow White and the Dwarves.

8. Little Rose Riding Hood: 3.5-4/5
This whovianized version of Little Red Riding Hood is much improved as opposed to the original tale, in my opinion:

+1 Red Riding Hood as Rose (Tyler ;) ). Described as 'brave, fearless and clever' as well as just 'beautiful'. A more proactive and less naïve character: She doesn't fall to the deception of the Zygon (who plays the part of the Wolf here), finds where her real grandmother is and successfully escapes the Zygon in the cellar in order to get help instead of just cowering (or being swallowed up by the wolf as in the original tale).
+1 No Wolf who creepily stalks and deceives Riding Hood. Instead, we have references to the Bad Wolf, a legend 'scrawled across walls and daubed on pavements in the town'.

+1 Ninth Doctor as the woodcutter, complete with shed (aka the TARDIS). Fantastic!

+1 Affection and female bonding between women: Rose, her mother and her grandmother.

-1 I thought the Doctor' method of dealing with the Zygon (shouldering the Zygon down the steps of the cellar, which supposedly killed it) was a bit too violent and out of character...He says 'I cut out the dead wood (...) I weed out the poisonous, strangling vines'. That's not what the Doctor does, he helps people, not kills enemies (and the Ninth Doctor, toughness aside, talks openly about appreciating life). Too much binarism. 

-1 Rose and her grandmother are saved by the male, but this Riding Hood was way more proactive and less of a naïve damsel in distress. Also, it's the Doctor's 'role' to help people, so... 
  • Feminist infographic;
-Number of women (named)1 - Rose Riding Hood
-Other women (unnamed)2 - Rose's mother and grandmother
-Bechdel: Yes
-Female bonding: Yes
-Proactive female characters? Empowered traits in at least one female character?:  Rose is more proactive and less naïve than the original character.
-Subversion: A more proactive Little Red Riding Hood. The idea of  'Bad Wolf' instead of the wolf.
-Problematic stereotypes or relationships?: No

9. The Gingerbread Trap: 1.5/5
+1 The (sexist) cliché of the jealous (step)mother who manipulates her husband into abandoning his children (who vie with her for the love of the man) fortunately does not appear. This tale's Hansel and Gretel (aka Markus and Everlyne) simply set out after a fallen star (spaceship) without being abandoned and without leaving any bread crumbs behind.

+1 Everlyne shows some wits-
-1 but in this version of the tale it's Markus who does most of the action (while in the original tale it was the sister)

-1 Sexist cliché of the woman who is old and thus 'ugly', evil and a 'witch' (a Krillitane in this tale, but same idea). Elderly men tend to be kindly in many tales (wisemen, wizards, etc), but older women are too often seen as 'evil' and 'ugly'.

-1 No female bonding or Bechdel

-1 Fragile masculinity: Markus doesn't want to admit that he's tired, hungry and scared when lost in the woods. He feels relieved when Everlyne mentions it and proceeds to comfort her, basking in his active, virile role and façade.

-1 I'm biased because I'm not a fan of Danny, but I did not enjoy the reading a lot either.
  • Feminist infographic;
-Number of women (named)1 - Everlyne
-Other women (unnamed)2 - Krillitane (old woman), Markus and Everlyne's mother
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Not really.
-Subversion: Not really.
-Problematic stereotypes or relationships?: Fragile masculinity.

10. The Scruffy Piper: 4/5
I quite enjoyed this Whovianized version of the Flautist of Hamelin with the Second Doctor (and his recorder/tin-whistle) against the cybermats. 
+1 Nicholas Briggs narrating
+1 Second Doctor and his recorder
+1 Engaging
-1 No women

11. Helana and the Beast: 0/5 (or, if I have to choose anything from 1 to 5: 1/5)
As with Cinderella, here's a longish disclaimer of why I don't like this fairytale (and thus my first 1/5 rating in Goodreads): 'The Beauty and the Beast' is probably the fairytale I abhor the most alongside Cinderella and all the problematic shit in Sleeping Beauty and Snow-White.
-First of all, 'Beauty and the Beast' in all its variations (regrettably this whovianized version is not an exception) is full to the brim with double standards: The male character is allowed to be 'ugly' *and* loved, but the female character is always young and beautiful and must prove her lack of shallowness and her kindness by putting up with the Beast's very problematic behaviour and actually falling in love with him. 

-It also includes the ever-present clichés of the invisible (dead) mother, the idolized father figure, and, most importantly, the daughter who would sacrifice anything (including her life and freedom) for her father, supporting the problematic idea that a woman's life and freedom goes after the one of the males around her (father, husband, etc) and that this kind of (gendered) sacrifice where the woman loses her freedom is somehow necessary and even 'empowering'. 

-But the most cringeworthy and very, very problematic aspect of this kind of tale is that it glorifies and romanticizes abusive relationships and controlling behaviour, and it's pretty much an exaltation of the 'romantic' aspects of Stockolm Syndrome (she's a prisoner, for heaven's sake). That anyone, and especially a woman, view sacrifice, abusive behaviour and Stockholm as 'love' and/or 'empowering' is something beyond my comprehension. Seriously. Sue me.

-Also, the infamous and very problematic cliché of the woman who has to put up with a man's abusive and controlling behaviour because she knows there's a 'sliver of kindness deep inside', and it's somehow her job as a woman to 'make him better'.
This whovianized version has it all and it's not progressive or subversive at all.

----1: All the aspects I mentioned above
-1 Also the fact that the Beast is a whiny, egocentric, selfish individual who wants to have someone prisoner in their home just in order to have company, and because 'if he's miserable, then others must be too'. He's also shallow as hell, suddenly becoming oh-so-gentle-and-loving when he's pretty again. I personally don't think Helana's life will be so different, though. Still stuck with this dude alone in his house *shudders*

-1 And also the fact that many people actually believe that Helana/Belle is oh-so-empowered just because she likes reading and goes off on her own to search for her father. OK, but she still willingly puts up with all kinds of problematic abuse in the relationship, so...Just, sorry, I can't see anything empowering in Helana/Belle. She justifies abusive relationships, for heaven's sake. That's not empowering. The fact that someone (a woman) makes a 'choice' 'willingly' doesn't mean that choice is 'feminist'.
-1 And, of course, no female bonding or Bechdel. What a surprise! Isolation and Patriarchy are the order of the day here.

+1 The only thing I actually liked was the presence of the Twelfth Doctor, who's one of my fave Doctors. I also felt like Helana had a bit of decent, non-abusive support while the Doctor was around, and felt like she was left pretty much defenceless when he left at the end leaving her with the transformed Beast, which speaks volumes for the kind of relationship she got herself into. Helana mentions the way the Beast scares her quite a lot of times, and when she gives him the antidote and the Beast thinks he's being poisoned, she actually has to escape in terror to the library to find the Doctor because the Beast wanted to freaking hurt her. So damn romantic.
...for not helping Helana escape such an abusive relationship!
+1 The way the Beast transforms - thanks to Twelve's potion and not because of Belle's 'teary declaration of love' when the Beast is dying (you didn't know when you were well off, girl) - is pretty much the only slightly improved thing in this tale.
  • Feminist infographic;
-Number of women (named)1 - Helana
-Other women (unnamed): Haha! No.
-Bechdel: Hahahaha! Nope.
-Female bonding: Still nope.
-Proactive female characters? Empowered traits in at least one female character?:  Hahahahaahahah! More nope.
-Subversion: *Hikaru Sulu's voice* 

-Problematic stereotypes or relationships?: EVERYTHING. 

12. Andiba and the Four Slitheen: 4/5
+1 Proactive female protagonist, described as 'brave' and 'intelligent' (instead of just being 'beautiful': Her appearance is actually never even mentioned).

+1 Vash seems to treat Andiba in a reasonably egalitarian way, appreciating her intelligence and resourcefulness, and doesn't steal her proactivity. Reasonably realistic and healthy relationship from friends to lovers without Andiba loosing empowerment because of it (gains a job at the factory and doesn't revert to a more traditionally passive role).

+1 Andiba is treated in a reasonably egalitarian way by Vash's father as well.

+1 She's given a job as coordinator in the factory as a way to thank her for her resourcefulness

+-1 Compulsory (heteronormative) love plot, but it's pretty secondary and it's pretty much the most equal relationship in this book.

-1 No Bechdel or female bonding
-1 Potential fat shaming (Slitheen skin suits)
-1 Death of the Slitheens is treated a bit lightly. Bit of binarism.
  • Feminist infographic;
-Number of women (named)1 - Andiba
-Other women (unnamed): No
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Andiba is proactive and shows agency, wits and resourcefulness.
-Subversion: Active female protagonist who saves the day
-Problematic stereotypes or relationships?: No. Actually quite a healthy relationship, considering.

13. The Grief Collector: 3.5/5 (and a 5/5 to Michelle Gomez reading)
Tale based on Rumpelstiltskin. It has quite a lot of traditional and idealized messages revolving around marriage ('the happiest day of her life') and the 'love conquers all' cliché (as in 'we can be happy even though we're poor because we love each other' and so on) - These kind of glorified gender-roles, the systematic glorification of the marriage system and heteronormative messages are one of the reasons why I tend to dislike traditional fairytales, but I can never say no to a whovianized tale, and it's always nice to hear Michelle Gomez reading. Also enjoyed Ten's cameo :).
The problem I have with many fairytales is that Romance=Glorifying financially dependent women married with guys who are mainly interested in their looks...in the freaking 21st Century, when women's only choice isn't to marry a man in order to survive.
Traditional messages aside (also, there isn't any female bonding and this doesn't pass the Bechdel test), I did like the fact that Melina - the female protagonist - showed quite a bit of agency, has a reasonably proactive role and ended up saving Varan, the male protagonist (who doesn't even have any lines in the tale). And she did most of the work, too, because the (Tenth) Doctor just gave her info and encouragement (and made her tea xD).
  • Feminist infographic;
-Number of women (named)1 - Melina
-Other women (unnamed): Village women
-Bechdel: No
-Female bonding: No
-Proactive female characters? Empowered traits in at least one female character?:  Melina shows agency and saves the male character.
-Subversion: Woman saving the man
-Problematic stereotypes or relationships?: Glorification of the marriage system in a traditional village. The idea that being poor is unimportant when a couple can be together.

14. The Three Brothers Gruff: 2/5

+1 Paul McGann (aka the Eight Doctor) reading.
+1 Siblings (in this case, brothers) not being competitive and helping each other.

-1 Some hypermasculinity ('bravery'='taking great risks to bring glory and honour', and the like). However, Naze fights the Sontarans' hypermasculinity with his wits in a subversive way.
-1 The brothers 'laughing and joking' about the Sontaran's death. He did imprison and torture them, but not a fan of 'chuckling' about anyone's death.
-1 No women

15. Sirgwain and the Green Knight: 2.5/5
+1 Whovianized version of Sir Gawain and the Green Knight featuring an Ice Warrior 
+1 Plot was reasonably engaging

-1 Male-dominated society with a lot of hypermasculinity values (bravery, strength, 'honour')
-1 Monarchy
-1 No women

Monday, 19 October 2015

Tolkien talks - El papel de la mujer humana en la Primera Edad / The role of human women in the First Age

[English version below]

Durante la pasada EstelCon (la convención anual de la Sociedad Tolkien Española) en Alicante, organizada por las delegaciones de Edhellond, Mithlond y Umbar, presenté mi tercera conferencia dentro de la temática del feminismo y las mujeres en la obra de Tolkien. El estudio de este año trata el papel de las mujeres humanas en la Primera Edad, una continuación de la conferencia que propuse el año pasado acerca del papel de las mujeres elfas en la Primera Edad (material que aún no he subido a este blog y que tengo pensado subir en el futuro próximo).

En este primer post centrado en mis estudios de feminismo y Tolkien he subido la presentación de la conferencia sobre el papel de la mujer humana en la Primera Edad. En 2-3 posts futuros subiré mis notas con discusiones más amplias acerca de la posición de la mujer humana y cada uno de los personajes que aparecen en la obra, más las citas en las que me he basado en este estudio.

-Si quieres compartir: ¡Gracias! Pero siempre con mi nombre y con un link a este post, por favor. Sobre la utilización de este material en otros trabajos, por favor consulta las Condiciones de Uso.

-Nota rápida acerca de las gráficas: Los histogramas de barras y gráficos circulares que aparecen en la presentación no deben considerarse como un estudio científico de ningún tipo. Es una interpretación "estadística" totalmente subjetiva  (y, por lo tanto, alejada de la ciencia) de los roles y tipos de relaciones de las mujeres mencionadas por nombre en las obras de Tolkien ambientadas en la Primera Edad. Los gráficos con 'porcentajes mencionados' se refieren a aquellos roles mencionados de forma explícita en la obra (teniendo en cuenta para  los porcentajes sólo a aquellas mujeres con trama de las que se describe más que su nombre). En los gráficos con 'porcentajes asumidos', por otra parte, añado mis suposiciones personales acerca de los roles de aquellas mujeres que sólo aparecen mencionadas en la obra, sin ninguna información acerca de vida, historia o roles.



And the English version:

During the last EstelCon (annual convention of the Spanish Tolkien Society) in Alicante, organized by the local delegations of Edhellond, Mithlond and Umbar, I presented my third study about feminism and women in Tolkien's works. This year's study discusses the role of human women in the First Age, a continuation of the lecture I presented last year about the role of Elven women in the First Age (I have not yet uploaded the material from that study to this blog, I plan on doing it in the near future).

In this first post on my studies about feminism and Tolkien I have uploaded the presentation of the lecture I gave during the convention about the role of human women in the First Age. In a couple of future posts I will also be uploading my notes of this study -  my personal thoughts and extended discussions about the role of human women in each of the societies described in the books, and each individual female character mentioned in the stories, plus the citations I have used for the study.

-If you want to share: Thanks! But always including my name and a link to this post, please. On the usage of this material in other works and studies, please check the Terms of Use of this blog.

-A brief note on the graphs: The histograms (bar graphs) and pie charts which appear in the presentation are not to be taken as a scientific study. It's a completely subjective "statistical" interpretation (and thus very far from being 'scientific') about the roles and relationship types of the human women mentioned by name in Tolkien's works set in the First Age. The graphs with  'mentioned percentages' refer to those roles which are explicitly mentioned in the books (and for the percentages I have only taken into account those women about whom we know more than just their name). On the other side, in the graphs with 'assumed percentages', I add my personal assumptions about the roles of those women about whom we only know their name (and no additional information about their lives, story or roles).



-Acerca de las ilustraciones: La autoría de todas las ilustraciones utilizadas en esta presentación ha sido citada y acreditada. No hay ningún inconveniente en reemplazar y/o eliminar alguna de estas obras si el/la autor/a así lo desea, por supuesto. Este estudio no tiene ánimo de lucro.

-About the illustrations: The authors of all the artwork shown in this presentation have been duly mentioned and credited. Artists, if you see this and wish for any or all of your works to be substituted and/or removed, please let me know! This study was made with the sole aim of fun and learning. This is a non-profit work in every way.

Follow the artists and browse their works here:
-Elena Kukanova (Ekukanova)
-Olga G. (Steamey)
-Julianna Pinho (jubah)
-Marya Filatova (Filat)
-alackofghosts
-Jenny Dolfen (Gold-Seven)
-andi-scribbles
-n924
-VenGethenian
-Alan Lee
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-ForeverMedhok
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-lomehir
-enanoakd
-TurnerMohan
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-Ainarian
-LOTR Online, Starry Mantle

Sunday, 30 August 2015

Madrid National Archaeology Museum: Greek gender roles and female invisibility

Ancient Greek women doing house chores (author unknown to me)
A couple of days ago I visited the local National Archaeology museum again, so today's post will be about Ancient Greece, and I'll be writing about the intense gender inequality of ancient Greek society, mostly by commenting the exhibit quotes and descriptions.

 The exhibit descriptions seem to have been written, in general, with the aim of critisizing the intense misoginy and strict gender binary of the ancient Greek society - Which is a good thing, sexism in history should be taken into account and critisized way more often. Especially when we're dealing with a society that's often way too romanticized and where women were recluded to the home, stripped of practically any human rights and relegated to the traditionally 'feminine' roles of house activities, making themselves beautiful for their husbands, and child-bearing. 

But of course, nothing is perfect: The first thing I'd like to critisize about the Greek area of the museum is that there are some examples of sexism by omission in the Spanish versions of some of these descriptions, by referring to the whole of humankind with only male terms: 'Man' vs 'Human', two words which shouldn't be synonyms. 'Man' used in this context is exclusive, seeing as there's no mention of women in the wording. Also, they take gender into account, which isn't necessary, either (the term 'human' doesn't include a gender connotation) - Not only is this excluding women, but people who identify as agender, non-binary and genderqueer as well. And lastly, it introduces ambiguity, because sometimes 'man' used in this context could be read as 'male' - and in a description about gender roles, ambiguity is even the more probable.

Sexism by omission and sexist language: The problem of  'man' as a general term (Source
Another thing I'd like to comment about the Greek exhibit descriptions is that sometimes the texts don't seem to critisize the misogynistic and gender biased aspects of the society as strongly or non-ambiguously as I think they should, and this could be problematic. Given that some statements seem to be written in a purely neutral way, or simply devoid of any direct criticism, they could be interpreted quite literally by people who don't exactly come to the museum to question their patriarchal-based and gender-biased upbringing. Like another blogger said here, people could easily read quotes such as 'I am grateful for being born a man and not a woman', displayed devoid of connotations against the inherent sexism of the quote, as a continued assertion of male superiority rather than as a feminist criticism of the sexism among the Ancient Greeks. In these cases, I think we need direct criticism, not subtlety.  

  • The sexism of the Greek gender binary
Entering into the Greek section of the museum, we are greeted by a statue of Apollo accompanied by this quote (translation below):

"Doy gracias al Destino,
por ser hombre (un ser humano) y no animal,
por ser varón y no mujer,
 por ser griego y no bárbaro
 (Diógenes Laercio I, 34)"

(Sobre la tradución española: La palabra 'hombre' es usada incorrectamente en lugar de 'ser humano', ejemplo de sexismo por omisión en el lenguaje. Además, en el original griego se diferencia entre 'humano' (ἄνθρωπος, "ánthropos"), la palabra usada en esta cita, y 'varón' (ἀνήρ, "anḗr"). En la traducción inglesa (ver abajo), se traduce correctamente como 'human being'. 

Por otro lado, la referencia a la obra está inacabada: Vida de los filósofos más ilustres, I, 34)

"Hermippus in his Lives refers to Thales the story which is told by some of Socrates, namely, that he used to say there were three blessings for which he was grateful to Fortune: "first, that I was born a human being and not one of the brutes; next, that I was born a man and not a woman; thirdly, a Greek and not a barbarian." [34] "

(Source: Tales de Mileto (ambiguo) citado por Diógenes Laercio en Vida de los filósofos más ilustres I, 34 /Thales of Miletus (ambiguous) quoted by Diogenes Laertius in Lives of Eminent Philosophers, I, 34)

And the Greek original:

Ἕρμιππος δ᾽ ἐν τοῖς Βίοις εἰς τοῦτον ἀναφέρει τὸ λεγόμενον ὑπό τινων περὶ Σωκράτους. ἔφασκε γάρ, φασί, τριῶν τούτων ἕνεκα χάριν ἔχειν τῇ Τύχῃ: πρῶτον μὲν ὅτι ἄνθρωπος ἐγενόμην καὶ οὐ θηρίον, εἶτα ὅτι ἀνὴρ καὶ οὐ γυνή, τρίτον ὅτι Ἕλλην καὶ οὐ βάρβαρος. 16 [34] (Source)

Alongside the statue of Apollo and this magnificently narrow-minded quote, a gem from ancient times indeed, we find texts seemingly critisizing the quote by commenting on 'men', 'women' (both the traditional role and the antithetic role of the Scythian Amazons in 'mythology'), 'animals', and 'foreigners':

"El hombre:
El varón define su identidad a través de conductas que entiende como virtudes. Debe ser agresivo, competitivo, autocontrolado, sociable y respetuoso con los dioses, excelente en suma. Los inmortales, espejo del comportamiento masculino, encarnan estas virtudes en su más alta expresión."

"Men:
The male defined his identity through forms of behaviour which were regarded as virtues: He was supposed to be agressive, competitive, self-disciplined, sociable and respectful to the gods. In sum, he was to be excellent. The immortals - the mirror of male conduct - embodied these virtues in their highest form of expression."



"La mujer:
El mundo femenino representa una amenaza, podría subvertir el orden del varón. La mujer se concibe como irracional y caótica, un ser que se deja llevar por sus impulsos y emociones. Necesita ser socializada a través de la educación y el matrimonio. Sólo el hombre puede inculcar los valores de la femineidad domesticada. Es el contrapunto social."

"Women:
The female world represented a threat, something with the potential to undermine the order of men. Women were regarded as irrational, deranged creatures who allowed themselves to be carried away by their impulses and emotions and had to be socialized through education and marriage. Only men were equipped to inculcate the values of domesticated femininity. Women were the social counter-model."



"Las Amazonas:
Mujeres guerreras que viven en los confines orientales del mundo, las Amazonas rechazan vivir bajo el dominio masculino. Representan la alteridad absoluta frente a la mujer sometida y a la convivencia ordenada de la sociedad griega. Son mujeres salvajes y bárbaras. Son el contramodelo mítico."

"The Amazons:
The Amazons were female warriors who lived at the eastern ends of the world and refused to live under male domination. They represented absolute otherness, the opposite of domesticated women and the orderly coexistence of Greek society. Wild and barbaric, these women were the mythical counter-model."


"The scene depicts the struggle between Theseus, the young Athenian hero, and Hyppolita, Queen of the Amazons. During the years of Pericles' government, this legend was used to simbolize the triumph of civilisation, embodied by Athens, over savagery."

I choose to read phrases such as 'wild and barbaric', 'the orderly coexistence of Greek society' and 'the triumph of civilisation over savagery' as sexism that it's being critisized, but it's highly ambiguous and very poorly worded and expressed, with the problems I was talking about at the beginning of this post: People who don't come to the museum to question gender roles and sexist mindsets could perfectly interpret phrases such as these as not being critical at all, and could exit the museum thinking that 'Yes, the Amazons were wild, barbaric women because they didn't want to obey or be with men, in the orderly Greek society (because gender roles are traditional, have been there for centuries, and rock my socks), and that makes them barbaric and savage. Also, they're wild and barbaric because they were warriors, which is a monstrosity because women aren't supposed to be warriors, dude! They should be having children and staying at home like the civilized and orderly Athenian women!'   Don't tell me we don't have way too many individuals in our modern 'orderly society' who still think like this.
  • Daily life and gender roles:
Ancient Greek women and traditionallly 'feminine' roles: Weaving and making clothes, keeping beautiful for the males (Author unknown to me).

Most of the exhibits were focused on daily life and the often rather ambiguously critisized gender roles having to do with education (the men's world), feasts and parties (the men's world), the home (the women's world), marriage (the women's world, and the turning point of her 'career'), children (the women's world) and death (more or less gender neutral, although the women are the ones who should be lamenting). And like I said before, the descriptions are generally either purely neutral, seemingly critical but ambiguosly worded, and, only sporadically, directly critical.

 This more feminist approach can be found at the very end of the exhibition, at the 'touching objects' area (which is also aimed towards blind people), and very clearly reads "Female invisibility vs Male visibility":

(Female invisibility/ male visibility)


"Las principales actividades de la mujer ateniense tenían lugar en el ámbito del hogar. Bajo la tutela del esposo, después de haber estado bajo la de su padre, se encargaba del gobierno de la casa y de la educación de sus hijos mientras eran pequeños. Rara vez salía del hogar.

Como contrapunto, y frente a esta invisibilidad social de la mujer, el hombre participaba plenamente en la vida pública. Recibía ya desde la infancia una esmerada educación, participaba en el gobierno y en la defensa de la ciudad y podía relacionarse con sus iguales en el gimnasio, el ágora o el banquete, ámbitos específicamente masculinos."


My (free-ish) translation:
"The main activities of the Athenian woman took place at home. First under the guardianship of their fathers and then of their husbands, they were supposed to take care of the house and of the children's education while they were young. They seldom left the house.

As a counterpoint to this female invisibility, men took an active and full part in public life. They received from their childhood a thorough and careful education, participated actively in the government and the defense of the city, and were able to socialize with their equals in the gym, the agora or during feasts, all areas which were exclusively masculine."

Now, I think this is adequately worded as being informative and historically objective, but also critical ('female invisibility', 'male visibility', 'they seldom left the house', 'as a counterpoint men took an active part in public life', 'were able to socialize with their equals',...). This doesn't give the ambiguous vibe that maybe gender roles are cool and acceptable because it 'the ways things were (and are)' and 'part of an orderly society'.

More excerpts from the gendered Ancient Greek daily life shown in the exhibit

"El banquete:
Las relaciones sociales de los varones griegos giran en torno a la bebida en común, la fiesta del simposio. Dentro del ocio colectivo masculino, el simposio reúne a varones de una misma clase social para compartr amistades, intereses y placeres. (...) Las reuniones se prolongan hasta el amanecer, entre cantos, poesías, charlas de filosofía y política. Las heteras, cortesanas, amenizan el banquete. Ellas son también parte del ocio masculino. (...)"

"The banquet:
Social relationships between Greek men revolved around drinking in fellowship, at the symposium.  Part of the male collective leisure activities, the symposium gathers men of a same social class in order to share friendships, interests and pleasure. (...) The reunions go on until dawn, amid songs, poetry, philosophy chats and politics. The hetairai, courtesans, liven up the banquet. They are also part of men's leisure."
Greek  men at a party, entertained by high class female prostitutes (hetairai), dancers and musicians. 'Free' and 'respectable' women were not allowed to take part in these feasts at an equal level, the sole role of women in Greek feasts was to entertain and serve men, catering to their every pleasure (Author unknown to me).

"La buena esposa conviene que mande en los asuntos de puertas adentro de la casa...sin prestar atención a los asuntos públicos...Una esposa de vida ordenada debe considerar que las normas de su marido le han sido impuestas como ley de su vida."
                                       (Pseudo-Aristóteles, Económico, 140-1, Rose)

"A good wife must only govern those matters from within the home...without minding public affairs...A wife with an orderly life must take into account that the rules of her husband have been imposed to her as an inevitable fact of life."

"La boda:
La boda es el rito de iniciación a la vida adulta para las mujeres griegas y la consolidación de su destino social. Representa el abandono de la infancia, de su estado de doncella, y el ingreso en el mundo ordenado y reglamentado del varón. Su papel será dar hijos legítimos y perpetuar la familia. Las etapas de la ceremonia escenifican este cambio: la ofrenda de los juguetes infantiles, el baño ritual, la espera y el rapto nocturno por el novio, el alegre cortejo en carro nupcial hasta su nuevo hogar, en el seno familiar del marido. Allí se despojará de su velo de pureza. El ajuar, la dote y los regalos materializan el lenguaje simbólico y el prestigio social del momento culminante de la vida femenina."

"The wedding:
Marriage was the rite of passage through which a Greek woman entered adult life and confirmed her future social fate. It represented the end of her childhood and maidenhood, and her induction into the rigid, orderly world of the male. The woman's purpose in life would be to bear legitimate offspring and ensure the family's continuity.
The different stages of the marriage ceremony enacted this transition: the offering of children's toys, the ritual bath, the wait and the bride's nocturnal abduction by the groom, the festive procession in a nuptial cart to her new home, where she would be surrounded by her new husband's family and the veil symbolising her purity would be removed. The dowry and wedding gifts expressed the symbolic importance and social prestige of this moment, the high point of a Greek woman's life."

The worrying ritual of 'abducting' the bride glorifies sexual assaults, violence against women and lack of equality in a relationship. The inspiration for this troubling and misogynistic ritual comes from the abduction and rape of the poor Goddess Tethys by the jerk and scumbag Peleus, a human who hasn't been taught anything about consent (we also know that a society is deeply patriarchal when not even goddesses are safe from being assaulted by male humans):
Because abducting and sexually assaulting a woman is so romantic, and something to glorify and to have as the ideal model for every wedding. Naturally.
"El mito de las bodas de Tetis y Peleo:
El rapto de Tetis en presencia de sus hermanas, las Nereidas, es el preludio de la boda más gloriosa de la mitología griega. (...) La imagen idealizada del mito, frecuente entre los regalos nupciales, se utiliza como referencia modélica para la novia ante tan decisivo tránsito (sí, muy "romántico" todo)."

"The myth of the wedding of Tethys and Peleus:
Peleus abducted Tethys in the presence of her sisters, the Nereids.  Afterwards the lovers (ahem...lovers??) celebrated the most glorious wedding in Greek mythology. (...) The idealized image of this myth, commonly featured on wedding gifts, was upheld as a model for the bride in this life-changing transition (oooh, I'm being symbolically abducted, it's soooo romantic!)"


                                                          
"Las edades de la vida:                                 
El ciclo vital, desde su comienzo, el parto y la infancia, hasta el final, la vejez y el llanto por la muerte, son tareas de exclusividad femenina. La vida se gesta y se cierra en el oikos.
El cénit de la existencia en Grecia es la juventud. En ella se alcanza la más perfecta expresión de la femineidad y la masculinidad. Dos destino diferentes se diseñan para los hijos: la niña, ya mujer, regresará al oikos; el niño, ya hombre, se integrará como ciudadano en la polis
Las distintas etapas de la vida están marcadas por ritos de tránsito, protegidos por Ártemis y Apolo y regulados por códigos sociales y religiosos que sancionan los distintos grupos de edad y de género."

"The stages of life:
The circle of life, from childbirth and infancy to old age and the sorrow of death, was the sole prerogative of women. Life as conceived and came to an end inside the oikos.
In Greece, youth was the zenith of existence, the most perfect expression of femininity and masculinity. Two different fates were reserved for children: The girls, on reaching womanhood, would return to the oikos, while the boys were destined to become citizens of the polis on reaching manhood.
Each stage of life was marked by rites of passage, protected by Artemis and Apollo and governed by social and religious codes that distinguished each age group and gender."
  • Clothing


It's also worth mentioning that, while Greek male depictions are often of men with bare torsos, bare legs or fully nude, bare female torsos in the exhibit were pretty rare, mostly associated with female idols or the marriage section (the case of the female torso above). Greek women's clothing was actually very restrictive (patriarchal 'modesty' mindset acting as a way to control and repress women's autonomy and sexuality), something that many people, accustomed to seeing female nudes in Greek statues and idealized depictions of Greek fashion, may not be familiar with. Short tunics were only acceptable in places such as Sparta, ankle-length tunics were the norm. Hairstyles where the hair was partially or completely covered by a cloth or headscarf were also common (open hair or even loose strands were hardly worn), and women, especially married women, had to cover their head at least partially, and wrap themselves in an himation (mantle) when going outwhen they were actually allowed to be out, that is. Not dissimilar to the idea of today's burkas, the himation is 'a garment of decorous modesty' which disguised the shape of the woman's body in public, and which Hetairai also used as 'provocation' (in the same way veiling is used in 'exotic dancing' in the Near East).  This is quite a different idea from the idealized woman wearing the light tunic that we're so accustomed to seeing in Neoclassical and modern depictions of Greek culture, and not at all dissimilar from the religious-based head and body coverings typical of Patriarchal Monotheistic (and also polytheistic) religions. (There's a section on male and female Greek clothing in the pdf below)
Bronze statuette of a veiled dancer wrapped in an himation


"The Himation is a kind of cape, which can cover the whole body, if necessary. Especially adult, married women use it to cover the head, the shoulders, and the shape of the female body in public. (...) The Himation is a sign of social status and morals, similar to the Palla used later by Roman women." (Source)
Interesting contrast between the men's freedom of clothing (they could have bare torsos, bare legs or be naked) and female clothing (ankle-length tunics and frequent use of headcloths and mantles worn over the head and wrapped around the body when out). (author unknown)
"Outside the house, the hair is always put up and made into a bun on the neck or the back of the head. Additionally, the hair is held back by a band wrapped around the head or by a bonnet/hairnet to keep the hair in place. Very few women are depicted with loose strands or even open hair." (Source)
Janet Stephens' Grecian hair tutorials show how the hair was often partially or completely covered by cloths, as part of Ancient Greece's modesty mindsets for women. Even if the hair was not covered by a cloth/headscarf/hairnet, women usually had to cover their hair with an himation when going out, and it was rare to have loose strands or open hair, as opposed to the idealized depictions that we are accustomed to seeing in statues, 18th and 19th Century art, and movies.


"Greek women were expected to fully cover their bodies. For instance, a woman would not gird up her chiton like a man and display her legs in public." (Source)



And to finish the exhibit, there were some images of the goddesses Athena and Ártemis as a refreshing change from these enslaved and embowered Greek women. Only certain mythological female characters such as these couple of goddesses (who are Pre-Hellenic anyway) are allowed to take some of their own life choices, get involved in crafts, learning and martial arts and remain unmarried while hunting in the woods or taking arms, though. Unfortunately, empowered goddesses in Greek mythology aren't the proof we need to think that Ancient Greek women could do such things in real life.


To finish this post, I'd like to share an excerpt of The Ancient City, by Peter Connolly and Hazel Dodge, about the (oppressive) role of women in Ancient Greek society. My book is in Spanish, so Spanish translation only, sorry!