Mummy issues: the reproduction of motherhood in Elena Ferrante’s Troubling Love

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‘The heritage of motherhood’ (1904) by Gertrude Käsebier. Source: Wikimedia Commons

The mother-daughter relationship can be the greatest cause of vexation in a woman’s life. This is a platitude no doubt and a sweeping generalisation as many are lucky to have a really splendid mother-daughter relationship. Happy or not, it is characterised by maternal projections of hope, insecurities, anxiety, and disappointments. A mother conceives not just a daughter but undertakes a vicarious project of constructing a Mini-Me whilst must heroically come to terms with the fact that the daughter is a unique individual. Mothering is thus a projection and project that plays out in proximity and across great distances through hugs and long-distance calls.

A daughter’s greatest fear is that they become their mother. Turning into one’s mother confirms a woman’s destiny and annihilates the notion of self-determination and individuality. All women will be become their mothers, thus all women are the same. In Elena Ferrante’s first novel Troubling Love (1996, Original title in Italian, L’amore Molesto), Delia is every daughter who must resist visible signs of becoming one’s mother, as this particular passage demonstrates:

Now that [my mother] was dead, someone had scraped away her hair and had disfigured her face to fit my body. It had happened after years in which, out of hatred, out of fear, I had wanted to eliminate every root I had in her, even the deepest: her gestures, the inflections of her voice, her way of taking a glass or drinking from a cup, her method of putting on a skirt, as if it were a dress, the arrangement of the objects in her kitchen, in her drawers, how she did her most intimate washing, her taste in food, her dislikes, her enthusiasms, and the language, the city, the rhythms of her breath. All of it remade, so that I could become me and detach myself from her.

On the other hand I hadn’t wanted or been able to root anyone in me. Soon I would lose even the possibility of having children. No human being would ever detach itself from me with the anguish which I had detached myself from her, only because I had never been able to attach myself to her definitely

Ferrante, 64-65

Delia seeks the truth behind the unexplained death of her mother, Amalia. In an attempt to solve the mystery behind Amalia’s death – presumably by drowning – Delia unlocks repressed memories of a childhood scarred by domestic violence and leery male neighbours. Her detective work involves not just discovering startling clues that shed light on her mother’s death but also a woman’s life suppressed by domesticity.

But as Delia makes discoveries of her mother’s identity she never knew, she finds that that they mirror her own repressed desires to be the kind of woman Amalia was. Delia is a disheveled comic strip artist, unmarried but clearly not so young anymore; unlike the glamour of old age eclipsed by the self-abnegating image of Amalia the mother. Amalia had also abandoned a violent marriage and sought to reconstruct herself in middle age as a lover and wearer of sexy underwear. Delia tracks Amalia’s decrepit lover Caserta down, determined to get to the bottom of a possible foul play. However, her confrontation with Caserta would undo the barricade of sexual repression and fantasy that distorted her childhood memories. Who is Caserta in Amalia’s life but simply an unconsummated admirer rather than lover, as it turns out. Still, Delia as a child was jealous and protective of male attention towards her mother. She would tell her father of an imagined affair between her mother and Caserta and unknowingly unleash patriarchal rage. Like the children in The Go-Between and Atonement, Delia would grow up living with the consequences of interfering with the emotional life of adults. It seemed as if Delia would atone by continuing the life of Amalia by being Amalia.

In her classic text, The Reproduction of Mothering: Psychoanalysis and the Sociology of Gender (1978), Nancy Chodorow argues that ‘mothering’ is more than a biological reality and continuation of practices after childbirth. Even without biological mothers performing the act of mothering, women in general take up the role in poorly paid or unpaid capacity.

Responding to Freud, Chodorow develops a feminist analysis of psychosocial development and how women become mothers. All babies perceive their mothers as their ‘external ego’ because they have yet to develop their own individuality separate from their primary caregiver. But as they grow into maturity, separation and the development of the ‘self’ set in in different ways for boys and girls. For boys, Freud postulates the necessity of the Oedipal drama and the threat of castration by the father to result in the psychic rejection of the mother. Rather than fearing castration, daughters already see themselves as castrated like their mother. Thus without the threat of castration and urgent need for separation, daughters maintain an undifferentiated connection with their mother, going as far as duplicating ‘many features of their mothers’ psychotic symptoms’ (Chodorow 1978: 100).

In his symbolic penis-baby equation, Freud would see a woman’s desire to be mothers as a substitute for the phallus, resolving her penis envy. Suggesting a more powerful psychic bond between mothers and daughters, Chodorow goes on to say children do want to unite with their mothers and return to that place of safety and bliss:

Children wish to remain with their mother, and expect that she will never have different interests from them; yet they define their development in terms of growing away from her. In the face of their dependence, lack of certainty of her emotional permanence, fear of merging, and overwhelming love and attachment, a mother looms large and powerful

Chodorow, 82

Mothers in Elena Ferrante’s novels are torn in opposing directions; by their asexual domestic calling and raw feminine sexual desire. Somewhere in between this polarity the mother (in Days of Abandonment) at first fumbles, then confidently carves a space for herself to be both mother and sexual being. Mothers die in Ferrante’s work; the death of mothers results in the reconciliation between mother and daughter (My Brilliant Friend) and awakening of a daughter’s femininity (Troubling Love). I do not need to rehearse the tedious assumptions that Ferrante’s novels are somehow mined from her own life. The themes of the ‘personal’ – motherhood, female friendships, divorce – are said to be depicted with such realness that Ferrante could only write from her own life and that of course Ferrante is a woman, a guess that was shattered in 2016 by the expose of Ferrante’s identity.

What is it about Ferrante’s novels, of her incessant focus on the feminine domestic sphere, that pull in millions of readers? As Margaret Drabble states, there is something quite retro and Second Wavey about her novels. I would also add that there are strong hetero psychosocial dynamics of the private sphere that the novels contend with. And yet, they remain as fresh as the morning dew because the vexed question of the feminine, gender inequalities, and male dominance remains unresolved and returns the next day, like the morning dew that greets us.

Living as though dead: the dark power of Natsume Sōseki’s Kokoro

The intertwining themes of living dishonorably and dying honorably form the linchpin of Natsume Sōseki’s dark and desolate landmark 1914 novel, Kokoro (Heart). Consumed by guilt of possibly causing his best friend’s suicide in decades prior, the unnamed protagonist Sensei (or literally, ‘Teacher’) takes his own life ‘for the spirit of the Meiji’. In Kokoro, the novel’s ending and of life itself is the real story. Deaths of historical ‘real’ people suddenly make a deus ex machina appearance in the novel’s climax. The death of the Meiji emperor in 1912 results in a domino effect of other deaths. It was a signal to Sensei that he too should die, taking the Meiji era and its conflicting values with him. Following the emperor’s death, his military chief, General Nogi would in turn take his own life in an archaic way that would be the stuff of Western Orientalist images of Japanese peculiarity. In his imperial sati, General Nogi replaced his Western-style military uniform with a samurai armour and committed the act of seppuku, a type of ritual disembowelment, in front of the Meiji emperor’s portrait. In ‘following his master’, General Nogi had accomplished junshi, an honourable death.

Scholars of modern Japanese literature have debated and speculated on the more plausible reasons why the Meiji man, Sensei, committed suicide. Was it for dishonorable reasons (modern individualist selfishness) or honorable ones (to follow one’s master in death)? By Westernised and contemporary sensibilities, suicide, however abysmal its symbolic power, provokes disapproval in the living. In fact, the ‘incomprehensibility’ of suicide in Kokoro is the crux of discussions I have conducted in my Sunday classes on World Literature in the past three years with my Masters students. The genius of Kokoro is how the internal conflict of the central character, Sensei, would mirror those of his own generation who were raised during the Meiji Restoration of unfettered uptake of all things modern and European. As a Meiji man himself, born a year before the beginning of the Meiji era, Sōseki argued that Japan was shocked into change and struggled to reconcile with the human effects of a nation in rapid transition:

“People say that Japan was awakened thirty years ago, but it was awakened by a fire-bell and jumped out of bed. It was not a genuine awakening but a totally confused one. Japan has tried to absorb Western culture in a hurry and as a result has not had time to digest it. Japan must be truly awakened as regards to literature, politics, business, and all other areas” (Sōseki, 16 March 1902)

Living an unsatisfactory life and suffering are the recurring cornerstones that furnish the subtextual conflict of what it means to be a Meiji man – torn in different directions by the allure and promise of modernity and the anchor of tradition. Sensei is the classical Meiji man: highly educated and comfortable with making friends white people. He even drinks black tea. His demeanour piques the interest of a young man, also nameless, who in his first person narrative will be the only interlocutor to Sensei’s internal suffering. They develop a deep friendship built on abstract discussions on loneliness that plagues the zeitgeist:

“You see, loneliness is the price we have to pay for being born in this modern age, so full of freedom, independence, and our own egotistical selves”

Sensei had contemplated long about death but would not confide in his wife the cause of his depression. He was convinced that the suicide of his best friend is morally attributed to his cunning acquisition of the woman they both desired and whom Sensei would later marry but could not cherish in a loving relationship. The tragedies in his young adult life and lifelong guilt would arise from the constraints of tradition (of not talking about love with peers and confronting the object of one’s desires) yet mired by the modern appeal of individualistic competition and acquisition. Like a sleepwalking zombie immune to the zest of life, he resolved to continue ‘living as though dead’. Plunged into such psychological suffering, there is really no difference between living and being dead.

The final reveal – an announcement that Sensei has finally decided to die – arrives in a long letter addressed to his young friend. In it Sensei divulges his painful childhood, the powerful bond between him and his best friend, the tragic lead-up to the latter’s death, and how he must live with the pain of guilt for the rest of his life. There are hints that the death of the Meiji emperor and the ritual suicide of General Nogi may have capitulated his suicidal ideation. When the young man finishes reading the letter, its author will be dead. There is an open-endedness in both narrative arc and morality in the novel’s ending that signaled something new and modernist for Japanese readers of the early 20th century. The novel closes with the end of Sensei’s letter in the young man’s hands, contemporaneous with the reader of the novel who speculates on what the young protagonist will do next. Will the spirit of the Meiji era claim the young man as its next victim?

Literary discussion on suicide in literature tends to bring the writer’s suicide into focus. But in the case of Natsume Sōseki, he was no Sylvia Plath, Ernest Hemingway, David Foster Wallace, or even Yukio Mishima. Kokoro would be his darkest novel after books lighter in mood; I am a Cat (1905) and Botchan (1906). Trained to be one Japan’s first university lecturers and scholars of Shakespeare and English literature, Sōseki became disillusioned with academia within a few years of teaching. Sōseki turned instead to journalism and became the country’s first professional novelist. His rise as a literary giant was forged alongside the emergence of the modern Japanese literati, the bundan and kokubungaku, Japanese literature as an academic discipline. Salons took place in the homes of much respected authors and patrons of the arts. Sōseki himself held court in such salons in his own home.

1000_yen_natsume_soseki

A novel published originally in serialised form in the Asahi Shimbun, Kokoro’s preoccupations with suffering and alienation would mirror the life and career of the author himself. The introspective quality of Sōseki’s scholarly work on ‘literature’ parallels the psychological if elliptical preoccupations in Kokoro. In 1900, Soseki left his young family for a two year visit in London to study English literature. His sojourn to the West became both a personal and intellectual discovery of the Japanese self in relation to the Western world. While studying in University College London, he became depressed and oppressed by the alienation of a new arrival unfamiliar with a foreign world. His diminutive stature added to the exoticised reception by the English people he met who were perhaps themselves did not know what to make of a bookish Asian man on an intellectual mission.

He returned to Japan to continue to wrestle with the theory of literature in an approach that would be best called proto postcolonial. However, Sōseki had undertaken a scholarly project of discussing the production of modern Japanese literature that he was himself party to when the theory of ‘literature’ itself was still alien to his contemporaries and readers. In the first decade of the 20th century, his intellectual project was, as Kojin Karatani puts it, ‘a flower that bloomed out of season and therefore left no seed.’ The writing of Kokoro was precipitated by episodes of illness and a brush with death. Soseki suffered from a chronic stomach illness then nearly died from cerebral anaemia; events that jolted him into considering the “living experience with death”

What continues to haunt me is how simultaneously universal and truly of its time Kokoro is. It offers readers unfamiliar with modern Japanese literature a fresh respect for the introspective pause in everyday life to consider changing times and attitudes. Such an introspective pause is ever more necessary now when attention deficits plague so many. But Sōseki offers a pessimistic view on social change and the human cost to live up to expectations that change demands. Though the long-lasting effect of Kokoro is its meditation on life, death, and suffering that erases the boundary that separates the two. Rather than a void and antithesis of all that we can understand and experience, death visits upon the living and leaves its indelible mark on the body and mind.

My first book: Gender and Islam in Indonesian Cinema

I feel pleased and humbled to announce the publication of my first book, Gender and Islam in Indonesian Cinema (2017 Palgrave Macmillan. Chapters can purchased separately here) based on my field research between 2011 and 2012 in Jakarta and Yogyakarta where I was privileged to interview film directors, film producers, festival organisers, film critics and enthusiasts in the Indonesian film industry. I have made many wonderful friends in the process who became colleagues in a rather niche and important field of Southeast Asian cinemas and cultural production. It was written up as my PhD thesis supervised by Dr. Ben Murtagh and examined by Dr. Felicia Hughes-Freeland and Dr. Yvonne Michalik.

The rise of the modern female subject in modern Malay literature in the 1960s

The following is an excerpt from an early version of my book chapter on modernity and the ‘new woman’ in 60s Malay literature. It’ll be discussed at my public talk this Saturday in Silverfish Books, Kuala Lumpur:

Source: https://sweeling1995mediaculture.wordpress.com/

Extant literature in both Malay and English makes it rather clear that there appears to be a divide in the literary preoccupation of male and female fiction writers with regards to the depiction of women. Under the penmanship of Malay male writers, female characters are depicted as the playthings and subordinates of men. Women writers of modern Malay fiction writing, on the other hand, were confined to the vague notion of “women’s issues” (Maimunah, 1986). For Rosnah (2003: 35), there has been a gradual shift in the focus of women’s novels between the 1930s to 1970s from the instrumental importance of education for women to the life experiences and the soul (kejiwaan) of women. This is a rather extensive span of time that elides the many transformative historical moments for women, such as women’s participation in nationalist struggle, rise in women’s employment and increased recognition of women’s contributions in the public sphere. In her rather reductive assessment of the portrayal of women by Malay fiction writers, Ungku Maimunah states that female characters can be neatly divided into “positive” and “negative” representations. While the “positive” or “negative” portrayals of women are not explicitly defined, one is led to assume that they comprise of binary oppositions of faithful and self-abnegating women on one hand and on the other hand, openly sexual and morally ambiguous women in the context of a modernising new nation.

Sequestered within the “positive” and “negative”, I would argue, are elements of the modern female subject; highly-educated, urban and urbane, modern, aspirational, outspoken and worldly. The new woman in modern Malay literature is not passive and docile as the archetypal tragic woman in fiction by female novelists in the 1940s and 1950s (Rosnah. 2003: 37). She has experienced Western culture and lifestyles directly or remotely and is confident about the moral compatibility of Western and indigenous values. The modern female subject appropriates the possibilities of modernity for her own ends in a world that is shrinking and increasingly interconnected. Innovative narrative techniques found in the fiction of Malay women writers of the period, such as the literary autobiography and stream of consciousness foreground the female literary voice onto the page and public sphere.

The meaning of the ‘modern’ woman is problematised here to bring to bear the Eurocentric baggage of the word ‘modernity.’ Modernity has been associated with the linear narrative of progress that mirrors the development of ideas and industrialisation in Western Europe. It follows a culturally specific historical and intellectual trajectory with origins in the Enlightenment. At the same time, modernity is embodied (Appadurai, 1996) and a sensorial experience (Berman 1983), albeit an uneven one. In studies on British and American culture between 1890s and 1910s, the “new woman” demonstrates a number of bare similarities with the new woman identified in modern Malay fiction of the 1960s:

Defined by her commitment to various types of independence, the stereotypical American New Woman was college educated and believed in women’s right to work in professions traditionally reserved for men; she often sought a public role in occupations that would putatively improve society (Rich 2009: 1)

That the new woman would only emerge in the 1960’s Malaya is not an indication of a delayed modernity in which the Eurocentric historicism of “first in the West, and then elsewhere” is reproduced (Chakrabarty 2009: 6). Instead, the new woman of Malaya is a social phenomenon and literary construct of non-Western modernities. The notion of ‘multiple modernities’ is adopted here to examine the ways in which modernising societies undergo “structural differentiation” in which arenas such as family life, modern education, and mass communication for example are defined and organised differently (Eisenstadt 2000: 1-2). The new Malay woman’s embodiment of modernity is a critique of Eurocentric historicism which constructs passive ex-colonial subjects whose modernity is a pale fabrication of the West.

In the fiction by Malay women writers, there is an embrace of certain institutions of modernity – mass education, urbanisation and female participation in the public sphere for instance. However, there is also a moral suspicion about the dangers of ‘Westernisation’ that underpin many aspects of modernity. The revival of Malay nationalism in the 1960s found expression in the literary arena, primarily through institutional efforts to elevate the status of the Malay language and culture. Several novels of this period would become the ‘canon’ of modern Malay literature and develop a discursive space for the reflection of the meaning of progress for a new nation. However, women writers were excluded, formally and otherwise, from the ‘canon’ by their male peers, literary scholars and historians despite their significant contributions. Women members of Angkatan Sasterawan or ASAS 50 (Generation of Writers, a national association for Malayan writers), Kamariah Saadon and Jahlelawati, have been forgotten by scholars of modern Malay literature. The contributions of another group, Angkatan Sastrawanis, are also buried as a footnote in the history of Malay literature (Campbell 2004: 82). Thus, to argue that that women in Malaya were de facto emancipated during this period would be an overstatement..

Tensions that oscillate between postcolonial optimism and anxiety vis-à-vis modernity were deeply felt in the booming literary scene in 1960s Malaya. Having gained political independence in 1957, Malaysia entered a rich cultural decade of the 1960s defined by the consumption of Western popular culture and the adoption of Western aesthetics in local literature, filmmaking, popular music, and fashion. However, the moral landscape of postcolonial cosmopolitanism is typically refracted through a sexualised representation of women’s bodies in modern Malay literature during this period. Anis Sabirin’s critique of modern Malay novels by male writers in Jenis Perwatakan Wanita links the anxiety of Western-style “individualism” and “materialism” with the degradation of women. The scene of sexualised modernity is set in Jenis Perwatakan Wanita in the night clubs, massage parlours and B.B. Park, a shopping arcade in Kuala Lumpur (1969: 130). Sabirin comments on the rise of the erotic novel in the Malay fiction scene, comprising of both high and lower brow books by male novelists such as Shahnon Ahmad, A. Samad Said, Alias Ali, and Malungun, to name a few.

Women in the writings of these men, Anis argues, both destroy and are destructive to themselves and others (Perempuan sudah menjadi barang yang rosak dan merosakkan (1969: 132)). Her focus on these “destructive” women falls witheringly on the popular character of the urban prostitute found in high and lowbrow literature. Anis is just as critical of the “good” village girl idealised in modern Malay literature. For Anis, the symbolic innocence of the village girl belies an ignorance “untested” by experience and worldliness (1969: 133-134). In her essay “Peranan Wanita Baru” (“The Role of the New Woman”), Anis argues that women are caught in contradictory roles in modern society. No longer expected to be stay-at-home wives and mothers, women are expected to be just as educated and career-oriented as men. The new woman, however, embraces the dilemmas of modern life. Intelligent and employable in male-dominated professions, she is also desirable on her own terms and has sexual agency. She will not be tolerated being treated as a second-class citizen and demands that she is given the same opportunities as men (1969: 7-8).

While prominent, mainly male, writers were producing didactic fiction in the service of national development and elevating the status of the Malay language in the 1960s, female writers seized the new opportunities opened up to women to explore the limits of femininity and complex psychological and social narratives. But it is misguided to suggest that the narrative direction taken by women writers of the period qua women is an inward and exclusively domestic one in contrast to the outward projection of narratives concerning the nation by male writers. The 1960 novel Hari Mana Bulan Mana (Which Day Which Month) is a groundbreaking example of the expansion of a woman’s personal world and its relationship with other women in the public sphere. Sal, the lead character of Hari Mana Bulan Mana, is a newspaper reporter in Singapore prior to its separation from Malaya and the epitome of the “new” woman (Campbell 2004: 109, 112) who uses her role as a working woman in journalism to bring public attention to the plight of female victims of abuse and their abject poverty. Although not explicitly feminist, Sal’s consciousness about the status of women in modern Malaya also opens her eyes to the oppression suffered by her feminist activist friend, Zamilah.

The texts discussed in this chapter are a reflection of a rapidly changing society. Class-based and communal conflict in 1964 and 1969 indicate the cracks of a new nation. Despair and dissatisfaction arising from the yawning economic gap between the majority of poor Malays in the village and the minority of wealthier Malays in the urban centres are visible in modern Malay fiction of the period. Moral distinctions are also made between the “Westernised” Malay and the hapless rural Malay. Affluent, Westernised Malays are portrayed as out of touch with the vast majority of the nation’s people (rakyat). Remote from modernity, rural Malays who work the land suffer from community conflict and the cruel hand of nature’s onslaughts (Hooker 2000).

Reference:

Appadurai, Arjun. 1996. Modernity at large: cultural dimensions of globalization. Minneapolis: University of Minneasota Press.

Berman, Marshall. 1983. All that is solid melts into air: the experience of modernity. London: Verso.

Campbell, Christine. 2004. Contrary visions: Women and work in Malay novels written by women. Dewan Bahasa dan Pustaka: Kuala Lumpur.

Chakrabarty, Dipesh. 2009. Provincialising Europe: postcolonial thought and historical difference. New Jersey: Princeton University Press.

Eisenstadt, Shmuel Noah. 2000. “Multiple modernities.” Daedalus 129(1): 1-29.

Hooker, Virginia Matheson. 2000. Writing a new society: social change through the novel in Malay. New South Wales: Allen and Unwin.

Katz. Tamar. 2000. Impressionist subjects: gender, interiority, and modernist fiction in England. Urbana and Chicago: University of Illinois Press.

Rich, Charlotte J. 2009. Transcending the new woman: multiethnic narratives in the progressive Era. Columbia: University of Missouri Press.

Rosnah Baharuddin. 2003. Wacana wanita Melayu dan sastera. Bangi: Penerbit UKM.

Sabirin, Anis. 1969. Peranan Wanita Baru. Kuala Lumpur: Penerbitan Utusan Malaysia.

Ungku Maimunah Mohd. Tahir. 1986. Women fiction writers and images of women in modern Malay literature. Sojourn: Journal of Social Issues in Southeast Asia. 1(2), 155-171.

Public talk: Women writers on gender and sexuality in 60’s Malay literature

I will be giving a public talk this coming Saturday, 30th April 2016 (5-7 pm), in Silverfish Books in Kuala Lumpur based on a forthcoming book chapter entitled ‘The New Malay Woman: The rise of modern female subject and transnational encounters in postcolonial Malay literature.’

Source: Silverfish Books

Synopsis of my talk:

The new Malay woman in modern Malay literature emerged during a period of unflattering and sexualised representations of female characters in the Malay literary canon and low brow fiction by male writers of the 1960s. By contrast, the emancipated new Malay woman, a creation of women writers, is a departure from her literary predecessors and contemporaries of passive, self-sacrificing domestic women. She is a product of early postcolonial modernisation and other institutional policies to elevate the Malay community in Malaya. The new Malay woman in Malay literature was created by women at a specific time in Malaysian history and was instrumental in promoting the advancement of Malay society in the 1960s.

More details on the talk here.

The Lower Gladstone Link in the Bodleian Library

lower-gladstone-link

Many who enter the hallowed halls of libraries, universities, and colleges will find that rooms, parts of and entire buildings are named after people, very usually men. These people and their families have bequeathed large sums to make such an infrastructure possible for the benefit of knowledge. And for that, we all are very grateful.

I, for one, enjoy working in the (upper and lower) Gladstone Link of the Bodleian Library, a rather unglamorous subterranean space dotted with warning signs to readers that the ceiling is hazardously low. There are so many books on history, critical theory, film, and literature in the Gladstone Link that they must be squeezed vertically on mobile shelves (see image above). The Gladstone Link is named after the 19th-century British prime minister William Gladstone who, so it happens, was also credited for the invention of the ingenious space-saving mobile shelves.

While doing research on female indentured labour and their legacy in Malaya, I found that Sir John Gladstone, father of William, was a prominent slave owner in the Caribbean and an advocate of indentured labour. In fact, John Gladstone introduced indentured labour into the Caribbean after slavery was abolished in the British empire in 1833. He was a chair of the West Indian Association and an MP, making him both a politician and a planter who owned more than 2000 slaves in the Caribbean.

Now, the link between slavery and the Gladstones is downplayed in British history and biographical writings (see Quinault, 2009), mostly likely due to shame and embarrassment. More embarrassing it seems because slave-owning families continue to benefit from huge reparations after abolition. John Gladstone was paid the modern equivalent of £5 million after abolition, but continued to profit afterwards in the sugar industry on the backs of indentured labour in the Caribbean.

The juxtaposition between the tranquil and edifying space of the Gladstone Link today and the Gladstone Link With Slavery is horrifying and nauseating. In a distant past far from the polite society in middle and upper-class Britain, the ‘Gladstone coolies’, named after their master, were flogged with cat-o-nine tails for misconduct on the plantation and rubbed salty pork pickle into their wounds (Erickson, 1934). Although they were not slaves, indentured labourers were still less than human.

While William Gladstone had a rich political life, defecting from Conservative during his early years as MP to a Liberal prime minister, and administering over electoral reforms that gave working class men the vote, his position on slavery was less salubrious. His position on the matter as a young Tory MP was the same as his father the slave owner. Reasons behind their rejection of absolute emancipation were both pragmatic and righteous; to protect the family’s financial interests that had also helped propelled them into politics and that black people (and later the Indian) lacked a morality to govern themselves.

The Gladstone Link is indeed an ironic name for its link with slavery and the wealth that helped build not just institutions of learning but Britain itself. Other places named after people linked to slavery (Tate, Rhodes) are ‘rehabilitated’ today through the different kind of wealth they leave behind; in education, culture, and the arts for the general public and the world.

Should contemporary users of such spaces boycott them to resist colonial complicity? Massive Attack for instance have refused to perform at Colston Hall in Bristol where slaves were once sold to traders. In the case of libraries that weren’t used in the direct exploitation of people but nonetheless had benefited from it, the answer is less clear due to how inextricably linked wealth and access to knowledge are to the bondage of history.

Reference

Erickson, Edgar (1934) ‘The introduction of East Indian coolies into the British West Indies’, The Journal of Modern History, 6, 2, pp. 127-146.

Quinault, Ronald (2009) ‘Gladstone and slavery’, The Historical Journal, 52, 2, pp. 363-383.

Sound, fury and écriture féminine in Violette (2013): a review

When I first heard about the film Violette (2013, dir. Martin Provost), I had little knowledge about the life and work of the French writer, Violette Leduc (1907-1972), on which the film was based. What drew me to the film was the fact that she was one time a protégé of Simone de Beauvoir. Imagine being a protégé of Simone de Beauvoir!

The film charts her journey into writing, from being an appendage of a gay writer who could never return her love and lust to being a groundbreaking literary success. What he does offer her instead is an instruction to write, anything and everything she knows. And so she does. After he leaves her to fend for herself, she embarks on a reinvention of herself, with her first manuscript in hand, to Paris.

Leduc’s journey into writing and the occasion that led to her discovery by de Beauvoir appear cosmically serendipitous. Her chance encounter with Le Deuxième Sexe in an acquaintance’s apartment (“A woman has written a big book?”, she thinks aloud) ignites a desire to meet the writer herself.

Leduc stalks de Beauvoir in a Parisian cafe. The scene is established through Leduc’s female gaze; with her back turned to the feminist philosopher, Leduc spies on de Beauvoir using the mirror of her compact case. De Beauvoir’s first depiction as an image in a lady’s compact case is both ironic and trivialising.

When Leduc throws herself (and her manuscript of L’Asphyxie) in de Beauvoir’s direction, it appears that her literary career and its trappings (shoulder-rubbing with artists and willing patrons) are sealed. De Beauvoir adores her manuscript and is keen to mentor Leduc, who was only a year younger. Leduc is the opposite of de Beauvoir; her words spill from a body electrocuted by feeling and desire. She is shameless and openly erotic bordering on desperate in contrast to de Beauvoir’s restraint and cerebralism.

Their homes are further extensions of their opposing personality and state of mind; Leduc lives hand to mouth in a shabby rented room. De Beauvoir lives in an elegant multi-roomed apartment. Shortly after winning the Prix Goncourt for The Mandarins, de Beauvoir would purchase an even more luxurious apartment, pushing the gulf between her and Leduc further.

Pushing past forty by the time her (still unsuccessful) novel L’affamée is published, Leduc is portayed as a woman regressing into adolescence. She is tormented by the thought of being a bastard child and her mother’s maternal transgressions (“My mother never held my hand”), themes that reoccur since her debut, L’Asphyxie (1948). And yet, her mother dotes on Leduc. In one poignant scene, an emotionally exhausted Leduc is bathed by her mother, like a placid baby at bathtime.

Abandonment issues strain Leduc’s relationship with everyone she sexually desires, both women and men, along with insecurities about her lack of beauty. She attributes the unrequited desire she has for Simone de Beauvoir and her general lack of luck as a sexual woman in libidinous French culture to her apparent ugliness.

Her sexuality is written on the pages of her books. They are autobiographies of a woman’s sexuality. Her writing may evoke the contemporary criticism that women, like Lena Dunham’s écriture du jour, write in a ‘confessional’ style that pepper with TMI. They can come across as self-absorbed and narcisstic. But Provost’s portrayal of Leduc depicts a woman who does not love and credit herself enough. Her insecurities undermine the high regard the male French intelligentsia (Sartre, Camus, Genet) have for her.

Soon, and rather predictably, the emotional labour inscribed in her writing takes a toll on Leduc and she is admitted into a sanitarium to ‘recover’ via a treatment of electric shocks. Rather than a moral tale of a woman who writes and desires that ends tragically, Leduc’s episode in hospital is followed by a great literary and erotic flourishing.

Following de Beauvoir’s advice, she goes on a solo walking trip through small provincial towns, writing and wanking as she absorbs the bucolic landscape around her. She is pursued by a younger man, a builder, and yields to his attentions. The film reaches it climax when Leduc publishes her first bestseller, La Bâtarde (1964), to great national acclaim that seals her reputation as a feminist writer.

What compels me most about Violette is that it is a film about écriture féminine. It is a style of writing that may not appeal to many readers for reasons they may not realise or able to articulate. Cixous may be on the money in Le Rire de la Meduse (The Laugh of the Medusa) when she argues that the history of writing is founded on the exclusion of women and their expression. When women did write, they write in a manner as to be recognised and understood by patriarchal culture. And then enter écriture féminine and its subversion of the very grammar of writing. When women produce écriture féminine, they create

A world of searching, the elaboration of a knowledge, on the basis of a systematic experimentation with the bodily functions, a passionate and precise interrogation of her erotogeneity (Cixous, 1976: 876)

It takes courage and self-belief to write words that overflow their typographic vessel with affect and hot bubbling desire. The écriture féminine of Violette Leduc is, to echo de Beauvoir’s foreword to Leduc’s La Bâtarde, “a world full of sound and fury, where love often bears the name of hate, where a passion for life burst forth in cries of despair”.

The reason why women are ridiculed and devalued for their hyper-personal writing is because they are perceived to lack critical acumen. Their writing is measured against the literary success of men. Indeed, I sometimes find autobiographical feminist writing unchallenging and intellectually lazy.

And yet Violette Leduc and the film about her literary career fascinate me on an intellectual level. Though I have wondered what and how Leduc would write if she had an intellectual background like Simone de Beauvoir. Would she write very differently and more self-consciously? Would she abandon writing of the body in favour of the mind? Would her writing be less about herself and acknowledge other women like her who had come before and those who will emerge in decades to come, in a different place?

Reference:

Cixous, Helene (1976) ‘The Laugh of the Medusa’ (translated by Keith Cohen and Paula Cohen), Signs, Vol. 1, No. 4, pp. 875-893