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Literary Criticism and Theories


                    Notes          Like Gilbert, Gubar, and Miller, Abel brings together women's texts from a variety of national
                                   literatures, choosing to emphasize "the constancy of certain emotional dynamics depicted in diverse
                                   cultural situations." Yet the privileging of gender implies not only the constancy but also the
                                   immutability of these dynamics. Although psychoanalytically based models of feminist criticism
                                   can now offer us remarkable and persuasive readings of individual texts and can highlight
                                   extraordinary similarities between women writing in a variety of cultural circumstances, they
                                   cannot explain historical change, ethnic difference, or the shaping force of generic and economic
                                   factors. To consider these issues, we must go beyond psychoanalysis to a more flexible and
                                   comprehensive model of women's writing which places it in the maximum context of culture.
                                   28.2 Women's Writing and Women's Culture



                                    I consider women's literature as a specific category, not because of biology, but because it is, in
                                    a sense, the literature of the colonized.
                                                                 —Christiane Rochefort, "The Privilege of Consciousness"

                                   A theory based on a model of women's culture can provide, I believe, a more complete and
                                   satisfying way to talk about the specificity and difference of women's writing than theories based
                                   in biology, linguistics, or psychoanalysis. Indeed, a theory of culture incorporates ideas about
                                   woman's body, language, and psyche but interprets them in relation to the social contexts in
                                   which they occur. The ways in which women conceptualize their bodies and their sexual and
                                   reproductive functions are intricately linked to their cultural environments. The female psyche
                                   can be studied as the product or construction of cultural forces. Language, too, comes back into the
                                   picture, as we consider the social dimensions and determinants of language use, the shaping of
                                   linguistic behavior by cultural ideals. A cultural theory acknowledges that there are important
                                   differences between women as writers: class, race, nationality, and history are literary determinants
                                   as significant as gender. Nonetheless, women's culture forms a collective experience within the
                                   cultural whole, an experience that binds women writers to each other over time and space. It is in
                                   the emphasis on the binding force of women's culture that this approach differs from Marxist
                                   theories of cultural hegemony.
                                   Hypotheses of women's culture have been developed over the last decade primarily by
                                   anthropologists, sociologists, and social historians in order to get away from masculine systems,
                                   hierarchies, and values and to get at the primary and self-defined nature of female cultural
                                   experience. In the field of women's history, the concept of women's culture is still controversial,
                                   although there is agreement on its significance as a theoretical formulation. Gerda Lerner explains
                                   the importance of examining women's experience in its own terms:
                                        Women have been left out of history not because of the evil conspiracies of men in
                                        general or male historians in particular, but because we have considered history only
                                        in male-centered terms. We have missed women and their activities, because we have
                                        asked questions of history which are inappropriate to women. To rectify this, and to
                                        light up areas of historical darkness we must, for a time, focus on a woman-centeredin
                                        quiry, considering the possibility of the existence of a female culture within the general
                                        culture shared by men and women. History must include an account of the female
                                        experience over time and should include the development of feminist consciousness
                                        as an essential aspect of women's past. This is the primary task of women's history.
                                        The central question it raises is: What would history be like if it were seen through the
                                        eyes of women and ordered by values they define?
                                   In defining female culture, historians distinguish between the roles, activities, tastes, and behaviors
                                   prescribed and considered appropriate for women and those activities, behaviors, and functions


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