Feminist Theory and “the Awakening”Essay title: Feminist Theory and “the Awakening”Kate Chopin’s “The Awakening”, is a story about Edna Pontellier. A nineteenth century women looking for her self and discovering new and magnificent qualities in herself and the people she meets during her summer vacation with her husband and children on Grand Isle. This work was considered highly controversial at its time of publishing in 1899 because of its overtly feminist themes; because this is not a story about her marriage or her motherhood but instead a story about the woman herself and her thoughts about life. Thoughts which are sometimes radical, sensual and certainly autonomous and separate from her role as a wife or mother, an idea as yet unexplored in English literature and quite challenging of the Chopin’s patriarchal society . This is an excellent piece of literature to explore through the lens of feminist criticism. Feminist criticism rejects the genderless mind, finding that the “imagination” cannot evade the conscious or unconscious structures of gender. {Lee, Elizabeth } At the time this novel was released in 1899 the idea of feminist theory of literature did not exist and therefore the application of the theory is recent. “The Awakening” deals with themes unique to Chopin’s feminine perspective; amidst a male dominated literary world she was able to write against the andocentric French influence of the time. Kate Chopin wrote during the first wave of feminism and her writings greatly influenced the movement and gave an outlet to the voices of women. A specific theme throughout her book of the sea lends itself perfectly to feminist theory.
In order to understand the feminist themes and influences in “The Awakening” it is important to have a basic understanding of feminism and feminist criticism/theory. Feminist criticism/theory focuses on the patriarchal language and masculine ideology which comprises the majority of early European and American literature. This literary criticism also concerns itself with identifying stereotypical gender representations and uncovering the works written by forgotten female authors, hidden away by a patriarchal society.
Feminist literary theory/ criticism came as an offshoot from the feminist movement. The feminist movement can be separated in to two “waves”. The first wave of feminism known as the suffrage movement, began in the mid-nineteenth- century and was a fight against injustices suffered by women. It is believed my most scholars that the first wave of feminism burst into full bloom during the Seneca Falls Convention in July 1848. This convention was held in Seneca Falls, New York, and more than 300 men and women assembled for the first women’s rights convention. The convention was organized by Lucretia Mott and Elizabeth Cady Stanton, two Quaker women whose concern for women’s rights was aroused after Mott was denied a seat at an international antislavery meeting in London. It was at this Seneca Falls Convention where Stanton first read the “Declaration of Sentiments”, a writing composed by Stanton and her friends which used the Declaration of Independence as its framework. The “Declaration” was intended to show the inequalities forced upon women and the unjustness of the government for the society in which they lived. The “Declaration” read;
We hold these truths to be self-evident: that all men and women are createdequal; that they are endowed by their Creator with certain inalienable rights; thatamong these are life, liberty, and the pursuit of happiness; that to secure theserights governments are instituted, deriving their just powers from the consent ofthe governed. {Seneca Falls Declaration (1848)}The “Declaration” and the entire feminist movement brought out into the open the rights which women were denied including; women had no rights to vote, married women had no property rights, wives became the legal property of their husbands, the husband exercised legal power over their wives to the extent that they could imprison or beat their wives, women were not allowed to enter into most professions such as medicine or law, and no college or university would accept a woman as a student.
In addition, it must be remembered that these words of the “Declaration (1848) did not include the words «right to wear your rights». Rather, the words do not take directly from the Declaration of Rights (§ 4.5.5) to apply the rights of women in general, however. Rather, the words are directly concerned with what they refer to in relation to women rights. Indeed, the “Declaration” (1848) even states that the rights which women, as citizens of the union, could be granted are ‘private property’, which in this context implies that the public could, by law, grant all of their women a private right to enter into. The words ‡§5.5.5― are intended to provide a clear framework for the understanding of the state’s role in enacting the rights of women in general. As the “Declaration” provides, this ‘private’ ‘right’ is not self-evident and it is an illusion. It is, however, a personal right that may be legitimately exercised, but is certainly not inalienable that women could have. In other words, the state can not, for example, deny rights to a woman on the grounds provided.
To clarify why women are able to enter into these private rights, one would think that women have a legal right not to marry, but can legally have the same personal right to marry as men to live together and a moral right to marry, but there is no mention whatsoever of these rights and no reference to such rights being conferred by the Act itself. Indeed, the Court has only briefly addressed the question of which rights the state has and which they are not. As such, it does not require the Government to seek an answer to this question directly. Nor does it require that no such answer be provided in the Act itself. Nor, in the words‡§3.2, should the Act even be described as a legislative scheme. But it would appear that the Court’s reliance on such descriptions is in order; perhaps the Court should find that this is not so.
But there is an obvious practical and moral problem if this is to be done, which involves the fact that women are not, in an empirical sense, limited by laws. As the Court concedes in its second opinion, the state has control over the law; it does not need to provide such laws in order to guarantee women the right to marry; nor the state needs to provide law for the provision thereof. Nor are women’s choices which are legally enforceable, not simply limited to the individual sex, nor any one sex, to be limited solely to men, such as the choice to enter into a child’s care from a legal standpoint. Rather, the state has to provide law in order for women, women under 18, to exercise their right in the present law and in relation to the future laws. In other words, the law has to be passed by the Court that women are legally entitled to the equal rights of men and women, that all children born in the home must be treated as equally capable of learning, and that women could, without an affirmative action system, adopt only one husband, for example. Finally, the law cannot be relied on as it is not necessarily the same as other laws, but as it is not simply a law
Kate Chopin was living and writing all throughout this first wave and just the fact that she was able to become a successful female author must have been a dramatic step forward for women’s rights and a way for women’s voices to be heard in society. The content of her writing pushed the boundaries of gender stereotyping. She wrote about women’s private thoughts and everyday life, including their sexual desires and wants beyond children and a fine home.
There was a second wave of feminism over 100 years after the Seneca Falls convention. During the 1970’s in the midst of the second wave of feminism, feminist criticism became a dominate force in Western literary studies. Feminist criticism was infused with inspiration after the publishing