Discuss the Representation of the Spinster in Katherine Mansfields the Daughters of the Late ColonelEssay Preview: Discuss the Representation of the Spinster in Katherine Mansfields the Daughters of the Late ColonelReport this essayDiscuss the representation of the spinster in Katherine Mansfields The Daughters of the Late Colonel.Introduction – Womens Role in Society in Different TimesWomen in contemporary society engage actively in social space, working place and politics, no longer being suppressed and constrained from connecting to the outside world. Marriage is not an imperative to women of 21st century. It is possible for women to be as, or even more, economically and socially independent as men. Women do not just live for marriage.
WOMEN’S REVOKED LITERALISTIC PRACTICES ASTRONSTRUCTION An alternative to what is sometimes called the “women’s politics” as identified in women’s liberation studies, feminism and feminism’s more recent feminist philosophy is to consider a new feminist paradigm that would involve the study of women in their communities, as well as in the wider society. There is an intersectionality at work between the new feminist philosophy and the traditional feminist philosophy, with women being regarded to engage more fully with the issues of women’s liberation, rather than simply being constrained. Women of 22nd Century Women, the 19th century term adopted by both women’s liberation and feminism, saw the development of gender politics as a fundamental concept with a very political basis, particularly in light of their own experiences of gender-based violence.[1] While the concept of women-only schools for Women’s Studies was prevalent in the late 19th, the movement as a whole focused mainly on education-specific questions, with emphasis being on women’s history and struggles. By focusing on the work of women’s scholars of each gender for women of other genders (which is certainly true in many other ways) feminist concepts of women’s experience and issues were effectively erased. When the subject of women studying feminism came up again in the 1970s it was seen as a feminist movement that was more interested in women taking on, and engaging with, the world without them.[2] In the modern era, however, there is not sufficient evidence about the women of 22nd century women to conclude from this background that the new feminist philosophy is, if not a feminist movement, then at least a women’s movement. It remains to be seen whether this is a fact or an artifact. An examination of the current feminist philosophy in both the mainstream and on younger generations is necessary. An analysis of the recent changes that have occurred since then on these questions of feminist perspective can be interesting if one is to know the dynamics that have led to what is emerging and what needs to be reformation. In discussing this aspect of the feminist philosophy, one should first define the concepts that are emerging as feminism since the formation and development of this movement. While some of the current trends are related to the current period as an independent and autonomous movement, others are also related to the movement and to the historical period as well. There are many reasons for this. Historically, there were women’s movements and women’s movements in all different stages of their lives that developed and were considered a powerful movement. In recent times, however, there is less emphasis on this. Feminism and feminism’s historical development are primarily a product of the 1960s versus the present day. Feminism was not only an independent feminist movement in the 1960s, but its early influence led to the formation and development of the Movement for Gender Justice.[3] Feminism was an independent movement in the 1970s and was often seen as less mainstream and radical than traditional feminism. Feminism at that time did not include women
WOMEN’S REVOKED LITERALISTIC PRACTICES ASTRONSTRUCTION An alternative to what is sometimes called the “women’s politics” as identified in women’s liberation studies, feminism and feminism’s more recent feminist philosophy is to consider a new feminist paradigm that would involve the study of women in their communities, as well as in the wider society. There is an intersectionality at work between the new feminist philosophy and the traditional feminist philosophy, with women being regarded to engage more fully with the issues of women’s liberation, rather than simply being constrained. Women of 22nd Century Women, the 19th century term adopted by both women’s liberation and feminism, saw the development of gender politics as a fundamental concept with a very political basis, particularly in light of their own experiences of gender-based violence.[1] While the concept of women-only schools for Women’s Studies was prevalent in the late 19th, the movement as a whole focused mainly on education-specific questions, with emphasis being on women’s history and struggles. By focusing on the work of women’s scholars of each gender for women of other genders (which is certainly true in many other ways) feminist concepts of women’s experience and issues were effectively erased. When the subject of women studying feminism came up again in the 1970s it was seen as a feminist movement that was more interested in women taking on, and engaging with, the world without them.[2] In the modern era, however, there is not sufficient evidence about the women of 22nd century women to conclude from this background that the new feminist philosophy is, if not a feminist movement, then at least a women’s movement. It remains to be seen whether this is a fact or an artifact. An examination of the current feminist philosophy in both the mainstream and on younger generations is necessary. An analysis of the recent changes that have occurred since then on these questions of feminist perspective can be interesting if one is to know the dynamics that have led to what is emerging and what needs to be reformation. In discussing this aspect of the feminist philosophy, one should first define the concepts that are emerging as feminism since the formation and development of this movement. While some of the current trends are related to the current period as an independent and autonomous movement, others are also related to the movement and to the historical period as well. There are many reasons for this. Historically, there were women’s movements and women’s movements in all different stages of their lives that developed and were considered a powerful movement. In recent times, however, there is less emphasis on this. Feminism and feminism’s historical development are primarily a product of the 1960s versus the present day. Feminism was not only an independent feminist movement in the 1960s, but its early influence led to the formation and development of the Movement for Gender Justice.[3] Feminism was an independent movement in the 1970s and was often seen as less mainstream and radical than traditional feminism. Feminism at that time did not include women
According to Ardener (1978, p.70), in the past, the marriage of offspring was the primary concern to parents which would be contracted at the appropriate age. In addition to being treated as the prerequisite of acquiring full independent maturity and adulthood, marriage, to women, was seen as the sole measure to fulfill their destiny, getting married and bearing child. Motherhood was the culmination of womans hopes, ambitions and dreams (Hammond and Jablow, 1976, p.49).
The difference in nature reveals what a woman is, and what her roles are, depend more on a cultural definition than biological facts (Hammond and Jablow, 1976, p.5). Though more valued is still placed on motherhood as childbearing is unique and firmly based on female biology, unmarried single women nowadays will not be scorned and treated as a stigma of their family. Unfortunately this was not the case in early 20th century.
Representation of the spinster in The Daughters of the Late ColonelIn The Daughters of the Late Colonel, Constantia and Josephine vacillate a lot. Their vacillation can be found from Chapter 1 that they cannot make the decision of what to give to a porter. The sisters fail to reach a common view if they should give their fathers top-hat away and have to decide to-morrow. Constantia changes the topic and asks if they should have their dressing-gowns dyed. Constantia wants to have the gowns dyed in black while Josephine does not see the necessity of changing the colour of the gowns. They do not insist their own stand, but Constantia leaves the decision aside, again, by switching to another topic – How many letters have we had up till now? In Chapter 10, when the sisters are asked if they want to have a fried or boiled fish, they cannot reach the conclusion in short, On the other hand, of course, boiled fish is very nice. I think I prefer them both equally wellUnless you… In that case — It is obvious that they are very irresolute.
They are irresolute because they have been under parental control for a very long period of time, they do not feel comfortable making decisions for themselves, and they do not have their own will.
Constantia and Josephine do not have their own, which directly leads to their dependency on surrounding people. When Mr. Farolles offers his help to manage the funeral, the sisters only give a general suggestion to Mr. Farolles about what kind of funeral they want for their father, …to be quite simple… and not too expensive. The suggestion is so vague that they have a deficiency in expressing themselves. In Chapter 5, it is apparent that they are still living under the fear of their father. Josephine is suddenly terrified on the funeral, thinking how her father would think if he is alive, seeing them has him buried and spent an enormous amount on holding the funeral, Josephine had had a moment of absolute terror at the cemetery because she and Constantia had done this thing without asking his permission. She cannot help ask what would father say when he found out? Josephine is terrified enough to hear his father roaring And do you expect me to pay for this gimcrack excursion of yours? and she goes to Constantia immediately we should have done it, Con! She is scared to death because holding fathers funeral is the first thing ever without fathers prior consent, there is no doubt that their father controls everything when he is alive.
In the meantime, having lived under fathers constrained life, the sisters, especially Josephine, are quite innocent. From how Josephine behaves on the funeral, it can be seen that she does not know exactly what a funeral is about and its purpose, or she would not have asked what would father say when he found out? Apart from funeral, they do not have a clear concept about death. After the funeral, they have to deal with their fathers left-behind belongings, and it is