Handmaid's Tale III

The Semiotics of the Kitchen

Artist Martha Rosler creates a satirical video commenting on the stereotypes of women in modern society.

Finishing our latest novel, it is still evident that Handmaid’s Tale comments on society’s pervasive language that shapes representations of gender and sexuality. In fact, the very existence of Offred as a “woman” is constituted by the representations society constructs. She is a woman because she can biologically produce babies. She is the lesser sex because her job should only be to maintain the human population. Because of this rhetoric, the women of Gilead are forced into gendered constructions that arbitrarily establish what it means to be a man or a woman.

Often, Offred contemplates on the meanings of words found in society and in her biblical texts. She concludes that the control of language constitutes the misinterpretation of the bible and more importantly, perpetuates totalitarianism. The Commander says, “Let the woman learn in silence with all subjection” (223). He says, “For Adam was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression” (223). I think this is an example of how language fuels our values, beliefs, and sometimes, hatred. Some of the students in our class last week explained that “trivial” distinctions do little to shape our representations of gender. However, instances like biblical interpretations are in fact, a prime example of how we perceive women based on language. Feminist language argues that once we associate certain words (pretty, handsome, pansy etc. etc.) to a gender, we create a norm of what a woman should be, and what she isn’t supposed to be. However, once we deconstruct this language, we are able to alleviate instances of patriarchy, which are imbedded in our daily language. Dale Spender, a feminist scholar explains, “The crux of our difficulties lies in being able, to identify and transform the rules which govern our behavior and which bring patriarchal order into existence” (Spender). He explains that the only way to dismantle patriarchy is to challenge both blatant and subtle structures of language that perpetuate male dominance. Furthermore, when these “distinctions” are justified through biological differences in a man and woman, they only reinforce patriarchal representations of the female body. The many life experiences of women and men cannot be simply explained by biological differences between the sexes. The many variations of maleness and femaleness show that the traits are signed to a sex by a culture are socially determined and learned, and therefore, alterable. (Goueffic)

Images of women in media also shape our perception of femininity 

In Handmaid’s Tale the commander assumes ultimate power. Despite his affair with Offred, he still feels that he must play the role of a man, the dominant figure. With this power, he establishes an emotionless, cold façade in order to enforce some type of authority over the women. Offred observes that, “He on the other hand talks little: no more hedging or jokes. He barely asks questions” (282). Atwood suggests that in Gilead, emotions are associated with the weak women. Whereas detached men possesses power. Ultimately, it is these stereotypes that shape our discourse. It’s unfortunate that not everyone chooses to recognize this, but fortunately, Atwood presents her novel as a critique of this system.

Although I think she adequately presents her criticism, I do think that the ending was rather abrupt. I was hoping for a more "liberating" experience. I suppose the ending is a parallel to our own uncertainty. After all, this book is a portrayal of a dystopia. With that said, we can't expect a perfect ending. Her final sentence, "And so I step up, into the darkness within, or else the light" perhaps alludes to a call of action on our part. Perhaps it is our turn to "step up", despite our uncertainty of what's to come. 

"Boy play with G.I Joe's, Girls play with Barbies"

Dale Spender, “Man Made Language” pg. 5

Louise Goueffic, “Breaking the patriarchal code” pg. 1996 

Handmaid's Tale II

Apart from the obvious feminist theory undertones of Handmaid’s Tale, Atwood asserts biblical allusions as she portrays her authoritative society. With very little background on biblical literature, it was difficult for me to immediately recognize these allusions, but further reading has revealed that these connotations are far from coincidental.

For example, Gilead refers to “Jeremiah 8: 22: ‘Is there no balm in Gildead Is there no physician there?’” (Jasper). The novel also plays upon the power relations portrayed in the Bible as a way to emphasize authority and the way in which it creates social control over citizens. The soldiers who watch the women are called Guardians. The narrator explains, “We file towards the front door, in the drizzle, the Guardians saluting” (114). Now, my DB has no intent to criticize or offend the believers in our class, but I think that Atwood deserves some merit for revealing these instances of coercion that the government establishes. I don’t think her book had the sole purpose of criticizing Christianity, but to reveal the dangers of social order, which still permeates in our culture. The narrator provides an example of society’s blind following as she describes, “We recited that, after dessert. It was from the Bible, or so they said” (117). This type of ‘re-education’ ultimately suppresses individual thinking and perpetuates power through the means of surveillance.

government surveillance 

This book is a direct reflection of our growing society, and in response to the time this book was written in 1985. In 1984, Ayatollah Khomeini had forced women out of Iranian universities, out of the labor market, and enforced laws requiring burqas to be worn in public. Finally, Atwood also criticizes patriarchal government in the United States. During the Reagan administration, “Medicaid ceased to fund legal abortions, effectively eliminating freedom of choice; several states passed laws restricting not only legal abortions but even the provision of information about abortion (Neuman). Similar to these restrictions in our world, Atwood portrays her characters that are forced to be docile and believe, “He knows my situation, none better. He knows all the rules” (154). 

Income Inequality

I think there’s a consensus within our class discussions that this book advocates women’s freedom of choice and an equal-treating government. But going beyond this, a more important discussion to have is, how do we, as students, prevent this oppression from escalating?

Jefferson advocates separation of church and state

Jasper, David. The Bible and literature: a reader (p 48).

Neuman, Shirley. 'Just a Backlash': Margaret Atwood, Feminism, and The Handmaid's Tale. University of Toronto Quarterly. 2006.

Handmaid's Tale I

Historic division of two social groups

Margaret Atwood’s The Handmaid’s Tale portrays a dystrophic society in which women reduced to reproductive beings—just skin and womb. Males assert their power by displaying ownership of women as they colonize groups into segregated forms as, “The guards weren’t allowed inside the building except when called, and weren’t allowed out, except for our walks, twice daily, two by two around the football field, which was enclosed now by a chain-link fence topped with barded wire. (4). Unfortunately, this type of control over “inferiors” has been displayed throughout history. The United States government has repetitively confined social groups like Native Americans and African Americans into oppressive categories. In The History of Sexuality, Michel Foucault provides a “paradoxical relationship between sexuality and power, arguing how power dictates its law to sex” (Malak). In this novel, men and women are categorized into inherent binaries: to fraternize or sororize

Similarly, the protagonist Offred becomes a victim to a prison-like internment facility where her “role” is to have sexual intercourse with their “Commanders of the Faith”. It is explicitly evident that Atwood offers a critique of religion and the coercive state. Under these two institutions, women’s bodies serve as utilitarian instruments. The church-state force, Gilead, condemns sexuality practices to overcome the population crisis. Consequently, Gilead relegates sexual intercourse to a commodity or practice for survival, rather than pleasure. Women then become sexual laborers performing their “duty” to the superior male figures. Our previous reading, Genesis may suggest that woman was created to serve man when he says: “This at last is bone of my bones and flesh of my flesh; she shall be called Woman, because she was taken out of Man.” Similarly, the narrator lives to serve the “man” by sustaining the population. However, by doing so, she loses any sexual freedom or rights. She says, “I avoid looking down at my body, not so much because it’s shameful or immodest but because I don’t want to see it. I don’t want to look at something that determines me so completely” (63). 

Protecting women's rights

Malak, Amin "Margaret Atwood's "The Handmaid's Tale" and the dystopian tradition" 

Fun Home I

Alison Bechdel’s Fun Home discusses the complex and compelling relationship of her family beginning from her childhood. The narrative also discusses deeper issues of sexuality and gendered relationships in families. Some more obvious than others, the book illustrates several allusions to sexuality and gender within the autobiography. For one, Fun Home “maps the splits in cultural views and practices that characterized the post-World War II US, torn between the norm of compulsory heterosexuality that had long coded same-sex desrire as “inversion”, and a repressed, smoldering consciousness of polymorphous sexuality that erupted in the “gay revolution” of the late sixties…” (Watson). Although this book wasn’t written during the period of ‘Gothic Literature’, we see death as an important subject to discuss.

Isolated Family structures 

            For one, the book refers to Camus regarding thoghts surroundings death. An excerpt from his book reads, “Yet one will never be sufficiently surprised that everyone lives as if no one “knew” This is because in reality there is no experience of death” (48). Just as the book deals with challenges in an American home, we also see contradictions in what our stereotypical representation of what a “happy home” is. In a world where we are taught that death has a spiritual meaning, Bechdel questions what meaning life has at all. Interpretations of religion tell us that there is an afterlife, or “place” where we go after death, yet Camus argues these assumptions are quite baseless. There is no “experience” we can base this claim on. Death is not experience an individual feels during his/her demise it is simply—the end. Issues such as these were quite prevalent during the rise in Gothic Literature. Bechdel responds to her father’s burial by commenting on the tombstone. She says, “The granite is handsome, crisp, and well, lifeless”(30). This observation is far from what our “typical” response would be after seeing a family member’s tombstone. Yet, Bechdel portrays this account so realistically and so emotional despite her cold feelings towards the death.

            A second, probably more “obvious” Gothic undertone is the Gothic Revival style of her childhood home. The house almost mirrors the deception her family suffered from. Rather than a paternal, loving home, the author’s embellished house is detailed with “gilt cornices, the marble fireplace, the crystal chandeliers…” (5). Despite the artistic skill of her father, he could not make “could not make things appear to be what they were not” (16). In order words, he could even try not love her. Disguised by her father’s stark façade, the narrator learns about her father’s secrets, the “boys, one time he almost got caught. And then there was the thing with Roy”, only well into her adulthood (79).

            For now, we cannot conclude why Bechdel decided to include the Gothic undertones, but I am interested to continue reading her autobiographic book.

Gothic-style home

Watson, Julia. “Autographic Disclosures and Genealogies of Desire in Alison Bechdel’s Fun Home”

P4 Draft

         

Growing up, family vacations to India were new adventures each trip. A new country, new faces, new experiences. Similar to my fascination with the foreign country, my cousins and relatives were equally intrigued by my life in America. “Will you show us American currency?” they’d ask, “What’s it like to play in the snow?” In additional to their fascination with my world, my family would ask me, “What do you want to be when you grow up?” At a budding age of eight, I’d confidently respond: I wanted to be President of the United States! It seems that at a young age, I had always harbored the desire to be a leader. I never settled for “adequate” but rather, my goals were always overarching and grand. And while Commander in Chief was an intensive goal for a third grader, all I knew was that I wanted to spark change—to be a female President, to be the first Indian American in office.  More importantly, I wanted to take charge of my visions and live in a world of possibilities where the world’s challenges could by surmounted.[1] We all possess these desires; mine seemed to develop at a younger age.

Leaders of the past: hammering thoughts into unity.

 Today, I see this inherent desire as inspiration for my future goals. President of the United States may not be the most manageable goal, but I know that I had enough courage and will power to only expect the greatest of me. Today, I see myself still tackling these very goals—making a difference and becoming a leader. High school was an opportunity for me to dive into worldly issues that interested me the most. As a young adult, I felt as if I was blindly living life amidst a sea of other students. I was screaming to be recognized and set apart from the masses. My childhood intrigue and curiosity was replaced with personal insecurities and anxiety. Call it an existential crisis if you will, but I found myself without longing passion or purpose. Participating on the debate team offered a medium for my curiosity. Political issues of women’s rights and social equality sparked my attention the most. Since then, I have shaped my ideologies, interests, and academic focus around the social interests of the misrepresented. As far as my action plan is considered, I believe that this path in fact, began even before attending college. A component to practicing leadership is dedication to ones passion. There are times to live life spontaneously and then there are stages that require conscious planning. After all, a goal without a plan is just a haphazard wish.  During these early stages of college, I plan to explore my interests both academically and personally. Within one’s journey, there are small milestones that contribute to the overall vision.  One of these conscious “epiphanies” occurred the summer before my freshman year at UT. The first feminist theory book I ever read ignited a new passion in my life. Betty Friedan’s The Feminine Mystique critiques society’s demand for conformity and gender binaries. Friedan exclaims, “A woman is handicapped by her sex, and handicaps society, either by slavishly copying the pattern of man’s advance in the professions, or by refusing to compete with man at all”. [2] At a time when women were relegated to unfair stereotypes and expectations, Friedan sparked a new wave of American feminism in the 1960s. Along with her writing, she actively participated in women’s rights reforms. Just as Friedan piloted new political justices, I saw myself as a leader in social change towards equality.

"most controversial bestseller" of the 1960s

At the micro level, I see myself joining university-wide and local organizations that value similar aspirations. On the night of my high school graduation, my father told me, “Sonali, your years in college will the best time of your life. Don’t let your fervent drive go to waste and use this freedom to overcome any obstacle life throws at you”. Along my collegiate journey, manageable goals include interning or working for a House member or Senator of the Texas Legislature who shares similar priorities. This exposure provides additional leadership experience following prominent political leaders. After my undergraduate studies, I hope to apply my education in a more worldly sense. My studies of macroeconomics and microeconomics have allowed me to apply statistics to the changes and trends of today’s society. I also see several prospective classes that will benefit my educational journey. For instance, I will be taking an Introduction to Gender Studies course this summer as an elective class. The class will address global human rights issues affecting modern women. Additionally, I’d like to expand my field of knowledge by taking a diverse range of classes. College is an opportunity to flourish both intellectually and experientially. Whether it be a Calculus 408K class or Introduction to Anthropology the limits for academic opportunities are boundless. Recent writing-intensive courses have also contributed to my academic exploration. I have been able to fully express thoughts, and synthesized arguments through the voice of good writing. This powerful tool can help me in the future by spreading my ideas to the world. Specifically, writing assignments in World Literature has demanded that I write with passion and capture the reader in a unique way. Once again, this skill will only positively contribute to my future goals and plans.My most interesting class this year is Art History: Survey of the Renaissance to Modern Art. From Van Eyck to Cezanne, each artist captures a moment in time through vivid symbolism and expression. Although this class does not necessarily pertain to my future career, the study of art and history has influenced me to travel and fully experience the world beyond the pages of a textbook.  

Post-college, law school, government internships, and a career in a political field will bolster my ability to voice my vision for society. But apart from the obvious career exploration, I see my activism affecting society today. Recently, Texas Legislature has issued cuts towards women’s health programs like Planned Parenthood. State officials believe budget cuts will thwart citizens from supporting a  “tax-evading abortion machine”.[3] Although Planned Parenthood does advocate abortion and other family planning services, the organization accounts for several other important services to women in need. [4] Services include low-cost pap screenings, breast exams, contraceptives, and clinical counseling.  Ignorant state officials misinform the public about the ethics of Planned Parenthood in order to justify cutting funds from social services programs.  It has become a recent goal of mine to rally in support of increased state funding for the non-profit organization. This includes volunteer work, rallying at the capitol and educating the public. Although one’s future plans are subject to change, ultimately I simply see myself pursuing what I am most passionate about. I cannot predict the next ten or twenty years, but I know my future promises a position where I represent those who are misrepresented and speak for those who cannot.

It's about Health and Safety.

If you’ve taken the chance to lay in the Main Mall lawn, you immediately catch a glimpse of the majestic Texas Capitol. It’s grand stature remains a symbol of justice and social order. And just behind you, the UT tower stands as a beacon of knowledge. Just an architectural coincidence? I think not. As students we bridge these two institutions of knowledge and power for the better of our society. From the campus grounds, the Austin cityscape is a reminder of what we are capable of achieving and what advancements we will bring to society. Our achievements here spark transformative change for generations to come. 

I believe tackling these challenges begins with exercising the knowledge I acquire from my major. A Plan II degree gives one the ability to explore multiple schools of thought, cross-apply different intellectual fields, and provides freedom to pursue personal academic interests. My second major, economics, offers me a more objective understanding of society. Economics requires one to analyze, interpret, and derive information based on social and mathematical trends. This scholastic intersection combines rational thinking with the study of humanities. Both majors have brought me to ask, at what point do we become willing to sacrifice liberty and equality in order to fulfill our personal wants and desires? While humanities explore our liberties and human principles, economics steers us to fulfill these “wants” or “demands” within the bounds of our limited resources. An economist would refer to this phenomenon as the opportunity cost—the trade-off between two mutually exclusive choices. Pardon me for my use of economics jargon, but my goal is to find the equilibrium between the social demands and the supply of our ability to bring about these changes.

So what are my demands? For one, the government (both local and federal) have an obligation to serve the people as equally and just as possible. In our very own city of Austin, elitist politicians suppress women’s sexual and reproductive rights. Projected budget cuts are not only an unwise economic decision, but also deny thousands of Texans without adequate healthcare. In addition to women’s healthcare, cuts are being made to public education funds and programs like Medicaid. And while cuts are made to assistance programs, the same politicians advocate tax cuts for the wealthy.  Elsewhere, the suffering of other social groups are marginalized by unjust government policies. 

The tower and state capitol share the Austin cityscape.

Healthcare and education programs are not a privilege; they are a right assured by the government. Yet, we see these social inequalities going on in our campus’s own backyard. It’s up to us, as students, to demand that the state offer equal protect to its citizens.  We often jump to criticize the political actions of our past government, yet we fail to recognize the injustices of our current government. In 1965, President Lyndon B. Johnson issued a national reparations program in response to the Asian Exclusion Act of 1924, which suspended immigration of East Asians and Indian Asians into the United States. Looking back at this policy, contemporary critics see the inherent racism of the act. Similarly, academics today must recognize the prejudice policies enforced by today’s authorities. Johnson explains, “This system violated the basic principle of American democracy—the principle that values and rewards each [hu]man on the basis of his[/her] merit as a [hu]man…”[5] If that is truly what democracy stands for, then we must defend our human rights at all costs. To ensure that democracy is progressive, I know that I will be an active citizen and leader to my community. I know that I will, and can help end sexual discrimination at the political level. And finally, I know I posses the drive to pursue these goals. In the current congress, women hold only 16% of the seats. Yet, women make up 51% of our country’s population. In response to such startling statistics, I hope to meet the demand of equal representation in the government. And by equal, I mean more women advocating social justice. For now, I see that these goals will be met with careful planning and determination. Till then, I am satisfied with being a student just following her dreams. As an eager leader, I see myself approaching issues locally and later working towards greater concerns.

Sonali Kalvala: current Longhorn, future Leader.

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[1] “Portrait of an ENTJ” http://www.personalitypage.com/ENTJ.html

[2] “The Feminine Mystique”

[3] Grimes, Andrea. “Sorry GOP, My Cancer Screening Are More Important Than Your Religious Beliefs” AlterNet. N.p., n.d. Web. 11 Apr. 2011. http://www.alternet.org/teaparty/150562/sorry_gop,_my_cancer_screenings_are_more_important_than_your_religious_beliefs/

[4] Garcia-Ditta, Alexa. "Will Misinformation Endanger Women's Health Program?." Texas Observer. N.p., n.d. Web. 11 Apr. 2011. <httphttp://www.texasobserver.org/component/k2/item/17688-will-misinformation-endanger-womens-health-program://>.

[5] Anthology, 360. 

Images:
1. NYCmarch8261970.jpg

2. Image4.jpg 

 3. itsabout.jpg 

4.  UniversityofTexastowerandTexasState.jpg 

5. Photo taken by Joshua Wallace


With quotes: 1,604
Without quotes: 1,547

Gender, Diversity, and Family Dynamics 2

This DB, covering family, gender, and diversity, explores the lives of three students who were silenced by society at an early age. Like most students, the writers explain, “During my years in high school I had not fully come to terms with my racial identity, but at least my relationship with my mother was getting better” (425).  Growing up in an predominantly white, Christian, middle-class city, students had little opportunity to deviate from the social “norm”. These types of restrictions have had a long-lasting impact on young adults who are confined by societal bounds. Similar to Pecola in the Bluest Eye, young women struggle to fit the standards of patriarchal societies. Just like Pecola, a student explains, “I also genuinely felt that God would one day transform me into a “normal” person” (429). As I’ve emphasized in previous posts, beauty coincides with the notion of power. The “dominant” breed always conquers those “less fit” for the world. In today’s world, the dominant breed is usually—white, attractive, straight and male.

           

            In a society where everything else is a deviant from the norm, our suffering is often marginalized or silenced. The second student in our reading explains, “I realized that hiding my homosexuality from the world was only going to bring me to grief” (432). Issues of sexuality and gender are issues that should liberate a person—not punish them. I feel like we take this for granted. Something so simple like our sexuality is in fact, a reflection of our freedom of  choice and expression. When one is against the norm, “I found myself having to fight hard against all of these cultural stereotypes” (443). Our social identities should be a liberating proclamation of who we are. Today’s politics with DADT, or DOMA punish or condemn homosexuality in the public sphere. The state’s lack of acceptance is a direct reflection its citizens’ moral standards.

DADT stands in the way of thousands of men and women from expressing their sexuality-- something we all take for granted. 

          

            Another pivotal part of this week’s readings was Johnny Lee’s narrative of his sexual assault. In response to this scene, homophobes argue that Lee’s promiscuity on the internet put him in that situation. The same argument is often ignorantly applied to women’s rape. Patriarchal bigots often argue that a woman’s choice of attire (short skirt, low top etc. etc.) means that she is “asking for rape” or that she had it coming. I recently ran into an old high school friend who eloquently explained that women who chose to dress a certain way knew the “consequences” of their actions. I believe she said: “If you don’t want to get raped by some dude, don’t dress like a slut who wants it”. Statements like these are not only blatantly sexist, but show no sympathy towards the victims. Instead, the victim begins to put blame on him or herself for the actions. Similarly Johnny Lee says that he believed he was responsible for his attack. Additionally, stereotypes like these only exacerbate the suffering and victimization. The students explains, “Shame begets silence, and it is the silence that truly hurts in the end” (448). Pardon me for my little rant here, but I think this type of ignorance towards others is the same type of discrimination we show towards homosexuals, minorities, or any other social group that does not fit our established standards.  Just like no one asks to be sexually assaulted, no human being asks or deserves to be unfairly discriminated on the basis of sexuality, race, or gender.

“Shame begets silence, and it is the silence that truly hurts in the end” (448). 

Taniguchi Gardens

Despite the rise in Western politics and desire for hegemonic progression, a portion of Eastern culture maintains a humanist relationship with the natural world. Although the West has seen many advances in its civilization, it has forgotten how to seek “spiritual understanding” (206). The West must learn that “Wisdom is needed to comprehend and deal with all the precedented changes in life” (206). The Neo-Confucianian movement believed that the nature of the soul and the relation of the individual to the cosmos where inherently connected. Many Neo-Confucians did not believe in an external world, which meant that nature was the ultimate symbol of purity and tranquility. Consequently, gardens served as a haven for contemplation, solidarity and refuge from civilization. The garden's intent was heavily contrasted by Western’s idea of progress and domination of nature. And while, “The strength of the West’s cultural spirit lies in its ability to push ahead indefinitely. However, there is no secure foundation underlying this feverish pursuit of progress” (206).

American production lines during the Industrial Revolution

            As a result of Western politics and the so-called “threat of peace”, Taniguchi offered a gift in the form of a garden. While Westerners may refer to him as the “architect”, Taniguchi explains man should not dictate the natural world. He says, “There was no contact, no design, and no blueprints of any kind because—as Taniguchi explains it—gardens are not created by such methods” (213). Rather, elements of nature (water, earth, wind, plants, animal) seem to coexist within the bounds of the Taniguchi Garden. I found it most interesting that the garden was created in response to the global threats of the time. Although the United States was engaging in violent war tactics, a Japanese citizen responds by offering a token of peace. In 2001, President Bush said, “Peace and freedom will prevail” during his speech addressing the ‘War on Terror’. How does peace arise from violence and slaughter? It doesn’t. In fact, “Western actions in relation to the Middle East peace processes, religion, migration, and global economic policy are part of what might produce future terrorism” (Weaver). Earlier to the creation of the Austin Taniguchi gardens, the Cold War was a global issue. In fact, “Until recently, peace between he U.S and the U.S.S.R was maintained by the fear of what became known as Mutually Assured Destruction (MAD), but now that we are in the world of the suicide bomber that logic is threatened and “radioactivity” once again becomes a terrifying word” (216).

Is this where we find peace? 

Rather than the arbitrary threat construction of the West, Eastern humanitarians saw peace through coexistence. Coexistence-- not just in the form of foreign relations or politics , but coexistence with the earth and its natural elements. The garden beautifully captures this with spiritual power. The garden is able to capture all our senses—the smell of sweet flowers, touch of stone at our feet, sight of leaves blowing in the wind, and the sound of soothing water trickling down a rock. All together, the voices of nature offer a calming feeling of unity.

All elements unite.

Weaver, Ole. “Peace and Security”, 2004.