Protofeminism

Protofeminism is a philosophical tradition that anticipates modern feminism in an era when the concept of feminism was still unknown,[1] i. e. before the 20th century.[2][3] Precise usage is disputed, as 18th-century feminism and 19th-century feminism are subsumed under "feminism". The usefulness of the term protofeminist has been questioned by some modern scholars,[4] as has the term postfeminist.

History[edit]

Ancient Greece and Rome[edit]

Plato, according to Elaine Hoffman Baruch, "[argued] for the total political and sexual equality of women, advocating that they be members of his highest class... those who rule and fight".[5] Book five of Plato's The Republic discusses the role of women:

Are dogs divided into hes and shes, or do they both share equally in hunting and in keeping watch and in the other duties of dogs? Or do we entrust to the males the entire and exclusive care of the flocks, while we leave the females at home, under the idea that the bearing and suckling their puppies is labour enough for them?

The Republic states that women in Plato's ideal state should work alongside men, receive equal education, and share equally in all aspects of the state. The sole exception involved women working in capacities which required less physical strength.[6]

Later, in the first century AD, the Stoic philosopher Gaius Musonius Rufus created one of his 21 Discourses titled "That Women Too Should Study Philosophy". In this discourse he argues for equal education of women in the field of philosophy, stating:

"If you ask me what doctrine produces such an education, I shall reply that as without philosophy no man would be properly educated, so no woman would be.. Moreover, not men alone, but women too, have a natural inclination toward virtue and the capacity for acquiring it, and it is the nature of women no less than men to be pleased by good and just acts and to reject the opposite of these. If this is true, by what reasoning would it ever be appropriate for men to search out and consider how they may lead good lives, which is exactly the study of philosophy, but inappropriate for women?”[7]


Islamic world[edit]

While in the pre-modern period there was no formal feminist movement in Islamic nations, there were a number of important figures who argued for improving women's rights and autonomy. The medieval mystic and philosopher Ibn Arabi argued that while men were favored over women as prophets, women were just as capable of sainthood as men.[8]

In the 12th century, the Sunni scholar Ibn Asakir wrote that women could study and earn ijazahs in order to transmit religious texts like the hadiths. This was especially the case for learned and scholarly families, who wanted to ensure the highest possible education for both their sons and daughters.[9] But some men did not approve of this practice, such as Muhammad ibn al-Hajj (died 1336), who was appalled by women speaking in loud voices and exposing their 'awra in the presence of men while listening to the recitation of books.[10]

In the 12th century, the Islamic philosopher and qadi (judge) Ibn Rushd, commenting on Plato's views in The Republic on equality between the sexes, concluded that while men were stronger than women, it was still possible for women to perform the same duties as men. In Bidayat al-mujtahid (The Distinguished Jurist's Primer), he added that these duties could include participation in warfare, and he expressed dissatisfaction with the fact that women in his society were typically limited to being mothers and wives.[11] A number of women are said to have taken part in battles or helped in them during the Muslim conquests and fitnas, including Nusaybah bint Ka'ab and Aisha.[12]

Medieval Europe[edit]

Here the dominant view of women was that they were intellectually and morally weaker than men, having been tainted by Eve's original sin according to the biblical tradition. This was used to justify many restrictions placed on women, such as not being allowed to own property, or their obligation to obey fathers or husbands at all times.[13] But this view and restrictions derived from it raised objections even in medieval times. Medieval protofeminists recognized as important to the development of feminism include Marie de France, Eleanor of Aquitaine, Bettisia Gozzadini, Nicola de la Haye, Christine de Pizan, Jadwiga of Poland, Laura Cereta, and La Malinche.[14]

Women in the Peasants' Revolt[edit]

The English Peasants' Revolt of 1381 was a rebellion against serfdom, in which many women played prominent roles. On 14 June 1381, the Lord Chancellor and Archbishop of Canterbury, Simon of Sudbury, was dragged from the Tower of London and beheaded. Leading the group was Johanna Ferrour, who ordered this due to Sudbury's harsh poll taxes.[15] She also ordered the beheading of the Lord High Treasurer, Sir Robert Hales, for his role in the poll tax.[16] In addition to leading these rebels, Ferrour burned down the Savoy Palace and stole a duke's chest of gold. The Chief Justice John Cavendish was beheaded by Katherine Gamen, another female leader.[16]

An Associate Professor of English at Bates College, Sylvia Federico, argues that women often had the strongest desire to participate in revolts, especially this in particular. They did everything that men did: they were just as violent in rebelling against the government, if not more so. Ferrour was not the only female leader of the revolt; others involved — one woman indicted for encouraging an attack against a prison at Maidstone in Kent, another responsible for robbing a multitude of mansions, which frightened servants so much they were too scared to return afterwards. Although there were not many female leaders in the Peasants' Revolt, there were surprising numbers in the crowd, for instance, 70 in Suffolk.[17]

The women involved had valid reasons for desiring to take part, and in instances, to take a leading role. The poll tax of 1380 was much tougher on married women, so it is unsurprising that women were as violent as men, if not more so, in their involvement. Their various extreme acts of violence displayed a mounting hatred for the government.[17]

European Renaissance[edit]

Restrictions on women[edit]

Christine de Pizan lecturing to a group of men.

At the beginning of the renaissance, women's sole role and social value was held to be reproduction.[18] This gender role defined a woman's main identity and purpose in life. Socrates, a well-known exemplar of the love of wisdom to the Renaissance humanists, said that he tolerated his first wife Xanthippe, because she bore him sons, in the same way one tolerated the noise of geese because they produce eggs and chicks.[19] This analogy perpetuated the claim that a woman's sole role was reproduction.

Marriage in the Renaissance defined a woman: she was whom she married. Till marriage she remained her father's property. Each had few rights beyond privileges granted by a husband or father. She was expected to be chaste, obedient, pleasant, gentle, submissive, and unless sweet-spoken, silent.[20] In William Shakespeare's 1593 play The Taming of the Shrew, Katherina is seen as unmarriageable for her headstrong, outspoken nature, unlike her mild sister Bianca. She is seen as a wayward shrew who needs taming into submission. Once tamed, she readily goes when Petruchio summons her, almost like a dog. Her submission is applauded; she is accepted as a proper woman, now "conformable to other household Kates."[21]

Unsurprisingly, therefore, most women were barely educated. In a letter to Lady Baptista Maletesta of Montefeltro in 1424, the humanist Leonardo Bruni wrote: "While you live in these times when learning has so far decayed that it is regarded as positively miraculous to meet a learned man, let alone a woman."[22] Bruni himself thought women had no need of education because they were not engaged in social forums in which such discourse was required. In the same letter he wrote,

For why should the subtleties of... a thousand... rhetorical conundra consume the powers of a woman, who never sees the forum? The contests of the forum, like those of warfare and battle, are the sphere of men. Hers is not the task of learning to speak for and against witnesses, for and against torture, for and against reputation.... She will, in a word, leave the rough-and-tumble of the forum entirely to men."[22]

The famous Renaissance salons that held intelligent debate and lectures were not welcoming to women. This exclusion from public forums led to problems for educated women and made it less likely that women would gain an education in the first place.

"Witch literature"[edit]

Starting with the Malleus Maleficarum, Renaissance Europe saw the publication of numerous treatises on witches: their essence, their featurs, and ways to spot, prosecute and punish them.[23][24] This helped to reinforce and perpetuate the view of women as morally corrupt sinners, and to keep in place the restrictions placed on them.

Advocating women's learning[edit]

Yet not everyone agreed with this negative view of women and the restrictions placed on them. Simone de Beauvoir states that "the first time we see a woman take up her pen in defense of her sex" was when Christine de Pizan wrote Épître au Dieu d'Amour (Epistle to the God of Love) and The Book of the City of Ladies, at the turn of the 15th century.[25] An early male advocate of women's superiority was Heinrich Cornelius Agrippa in The Superior Excellence of Women Over Men.[26]

Catherine of Aragon, the first official female ambassador in European history, commissioned a book by Juan Luis Vives arguing that women had a right to an education, and encouraged and popularized education for women in England in her time as Henry VIII's wife.

Vives and fellow Renaissance humanist Agricola argued that aristocratic women at least required education. Roger Ascham educated Queen Elizabeth I, who read Latin and Greek and wrote occasional poems such as On Monsieur's Departure that are still anthologized. She was seen as having talent without a woman's weakness, industry with a man's perseverance, and the body of a weak and feeble woman, but with the heart and stomach of a king.[18] The only way she could be seen as a good ruler was through manly qualities. Being a powerful and successful woman in the Renaissance, like Queen Elizabeth I, meant in some ways being male – a perception that limited women's potential as women.[18]

While aristocratic women had greater chances of receiving an education, it was not impossible for lower-class women to become literate. A woman named Margherita, living during the Renaissance, learned to read and write at the age of about 30, so there would be no mediator for the letters exchanged between her and her husband.[27] Although Margherita defied gender roles, she became literate not to become a more enlightened person, but to be a better wife by gaining the ability to communicate with her husband directly.

Learned women in Early Modern Europe[edit]

Women who received an education often reached high standards of learning and wrote in defence of women and their rights. An example is the 16th-century Venetian author Modesta di Pozzo di Forzi.[28]

The painter Sofonisba Anguissola (c. 1532–1625) was born into an enlightened family in Cremona. She and her sisters were educated to male standards, and four out of five became professional painters. Sofonisba was the most successful of all, crowning her career as court painter to the Spanish king Philip II.

The Reformation[edit]

The Reformation was a milestone for the development of women's rights and education. As Protestantism was based on believers' direct interaction with God, the ability to read the Bible and prayer books suddenly became a necessity to all, including women and girls, and so Protestant communities started to set up schools where ordinary boys and girls were taught basic literacy.[29] Protestants no longer saw women as weak and evil sinners, but rather as worthy companions of men needing education to become capable wives.[30]

Seventeenth century[edit]

Nonconformism, protectorate and restoration[edit]

Marie de Gournay (1565–1645), the last love of Michel de Montaigne, edited the third edition of Montaigne's Essays after his death. She also wrote two feminist essays: The Equality of Men and Women (1622) and The Ladies' Grievance (1626). In 1673, François Poullain de la Barre wrote De l'égalité des deux sexes (On the equality of the two sexes).[26]

The 17th century saw the development of many nonconformist sects, such as the Quakers, which allowed more freedom of expression to women than established religions. Noted feminist writers on religion and spirituality included Rachel Speght, Katherine Evans, Sarah Chevers, Margaret Fell (a founding member of the Quakers), and Sarah Blackborow[31][32][33] This continued in the prominence of some female ministers and writers such as Mary Mollineux and Barbara Blaugdone in the early decades of Quakerism.[34] In general, though, women who preached or expressed opinions on religion were in danger of being suspected of lunacy or witchcraft, and many, like Anne Askew, who was burned at the stake for heresy,[35] died "for their implicit or explicit challenge to the patriarchal order".[36]

In France and England, feminist ideas were attributes of heterodoxy, such as the Waldensians and Catharists, rather than orthodoxy. Religious egalitarianism, such as that embraced by the Levellers, carried over into gender equality, and so had political implications. Leveller women mounted public demonstrations and petitions for equal rights, although dismissed by the authorities of the day.[37]

The 17th century also saw more women writers emerging, such as Anne Bradstreet, Bathsua Makin, Margaret Cavendish, Duchess of Newcastle, Lady Mary Wroth,[38][39], the anonymous Eugenia, Mary Chudleigh, and Mary Astell, who depicted women's changing roles and pleaded for their education. However, they encountered considerable hostility, as exemplified by the experiences of Cavendish, and of Wroth, whose work was not published until the 20th century.

Seventeenth-century France also saw the rise of salons – cultural gathering places of the upper-class intelligentsia – which were run by women and in which they participated as artists.[40] But while women were granted salon membership, they stayed in the background, writing "but not for [publication]".[41] Despite their limited role in the salons, Jean-Jacques Rousseau thought them a "threat to the 'natural' dominance of men".[42]

Mary Astell is often described as the first feminist writer, although this ignores the intellectual debt she owed to Anna Maria van Schurman, Bathsua Makin and others who preceded her. She was certainly among the earliest feminist writers in English, whose analyses remain relevant today, and who moved beyond earlier writers by instituting educational institutions for women.[43][44] Astell and Aphra Behn together laid the groundwork for feminist theory in the 17th century. No woman would speak out as strongly again for another century. In historical accounts, Astell is often overshadowed by her younger and more colourful friend and correspondent Lady Mary Wortley Montagu.

Liberalization of social values and secularization in the English Restoration provided new chances for women in the arts, which they used to advance their cause. Yet female playwrights encountered similar hostility, including Catherine Trotter Cockburn, Mary Manley and Mary Pix. The most influential of all[44][45][46] was Aphra Behn, the first Englishwoman to achieve the status of a professional writer, as a novelist, playwright and political propagandist.[47][48] Although successful in her lifetime, Behn was often vilified as "unwomanly" by 18th-century writers like Henry Fielding and Samuel Richardson.[48] Likewise, the 19th-century critic Julia Kavanagh said that "instead of raising man to woman's moral standards [Behn] sank to the level of man's courseness."[49] Not until the 20th century did Behn gain a wider readership and critical acceptance. Virginia Woolf praised her career: "All women together ought to let flowers fall upon the grave of Aphra Behn... for it was she who earned them the right to speak their minds."[50]

In continental Europe, major feminist writers included Marguerite de Navarre, Marie de Gournay, and Anna Maria van Schurman, who mounted attacks on misogyny and promoted the education of women. In Switzerland, the first printed publication by a woman appeared in 1694: in Glaubens-Rechenschafft, Hortensia von Moos argued against the idea that women should stay silent. The previous year saw publication of an anonymous tract, Rose der Freyheit (Rose of Freedom), whose author denounces male dominance and abuse of women.[51]

In the New World, the Mexican nun, Juana Ines de la Cruz (1651–1695), advanced the education of women in her essay "Reply to Sor Philotea."[52] By the end of the 17th century women's voices were becoming increasingly heard at least by educated women. Literature in the last decades of the century was sometimes referred to as the "Battle of the Sexes",[53] and was often surprisingly polemic, such as Hannah Woolley's The Gentlewoman's Companion.[54] However, women received mixed messages, for they also heard a strident backlash and even self-deprecation by women writers in response.[citation needed] They were also subjected to conflicting social pressures, one of which was fewer opportunities for work outside the home, and education which sometimes reinforced the social order as much as inspired independent thinking.

See also[edit]

References[edit]

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  2. ^ Nancy F. Cott, 1987. The Grounding of Modern Feminism. New Haven: Yale University Press.
  3. ^ Karen M. Offen, European Feminisms, 1700–1950: A Political History, Stanford: Stanford University Press, 2000.
  4. ^ Margaret Ferguson, "Feminism in time". Modern Language Quarterly 2004/65(1), pp. 7–27.
  5. ^ Elaine Hoffman Baruch, "Women in Men's Utopias", in Ruby Rohrlich and Elaine Hoffman Baruch, eds., Women in Search of Utopia, pp. 209, n1, and 211 (Plato supporting "child care" so women could be soldiers).
  6. ^ Plato. "The Republic". classics.mit.edu. Translated by Benjamin Jowett. Retrieved 21 December 2014.
  7. ^ "Musonius: The Roman Socrates". Classical Wisdom. Retrieved 10/14/2019. Check date values in: |access-date= (help)
  8. ^ Hakim, Souad (2002), "Ibn 'Arabî's Twofold Perception of Woman: Woman as Human Being and Cosmic Principle", Journal of the Muhyiddin Ibn 'Arabi Society, 31: 1–29
  9. ^ Lindsay, James E. (2005), Daily Life in the Medieval Islamic World, Greenwood Publishing Group, pp. 196 & 198, ISBN 0-313-32270-8
  10. ^ Lindsay, James E. (2005), Daily Life in the Medieval Islamic World, Greenwood Publishing Group, p. 198, ISBN 0-313-32270-8
  11. ^ Belo, Catarina (2009). "Some Considerations on Averroes' Views Regarding Women and Their Role in Society". Journal of Islamic Studies. 20 (1): 6-15. doi:10.1093/jis/etn061.
  12. ^ Black, Edwin (2004), Banking on Baghdad: Inside Iraq's 7,000 Year History of War, Profit, and Conflict, John Wiley and Sons, p. 34, ISBN 0-471-70895-X
  13. ^ "Women in medieval society". Retrieved 2018-11-27.
  14. ^ Entries in Virginia Blain, Patricia Clements and Isobel Grundy, eds, The Feminist Companion to Literature in English (London: Batsford, 1990).
  15. ^ "Peasants' Revolt: The Time When Women Took Up Arms". Retrieved 8 April 2013.,
  16. ^ a b "Peasants' Revolt: The Time When Women Took Up Arms". Retrieved 8 April 2013.
  17. ^ a b Hogenboom, Melissa. "Peasants' Revolt: The time when women took up arms." BBC News. BBC News Magazine, 14 June 2012. Web. 7 March 2013.
  18. ^ a b c Bridenthal, Renate; Koonz, Claudia; Stuard, Susan Mosher (1987-01-01). Becoming Visible: Women in European History. Houghton Mifflin. p. 167. ISBN 9780395419502.
  19. ^ [Manetti, Giannozzo. "Life of Socrates"]
  20. ^ Bridenthal, Renate; Koonz, Claudia; Stuard, Susan Mosher (1987-01-01). Becoming Visible: Women in European History. Houghton Mifflin. pp. 159–160. ISBN 9780395419502.
  21. ^ Shakespeare, William (1898-01-01). Taming of the shrew. American Book Co.
  22. ^ a b [Bruni, Leonardo. "Study of Literature to Lady Baptista Maletesta of Montefeltro," 1494.]
  23. ^ Boguet, Heneri (1603). Discours Execrable Des Sorciers: Ensemble leur Procez, faits depuis 2. ans en çà, en diuers endroicts de la France. Avec une instruction pour un Juge, en faict de Sorcelerie... Rouen.
  24. ^ Guazzo, Francesco (1608). Compendium maleficarum. Milan.
  25. ^ de Beauvoir, Simone, English translation 1953 (1989), The Second Sex, Vintage Books, p. 105, ISBN 0-679-72451-6
  26. ^ a b Schneir, Miram, 1972 (1994), Feminism: The Essential Historical Writings, Vintage Books, p. xiv, ISBN 0-679-75381-8
  27. ^ Bridenthal, Renate; Koonz, Claudia; Stuard, Susan Mosher (1987-01-01). Becoming Visible: Women in European History. Houghton Mifflin. p. 160. ISBN 9780395419502.
  28. ^ Spencer, Anna Garlin and Mitchell Kennerly, eds. The Drama of a Woman of Genius. NY: Forum Publications, 1912.
  29. ^ "The protestant education in the 16th century". Retrieved 2018-11-27.
  30. ^ "Women in the Protestant reform". Retrieved 2018-11-27.
  31. ^ [[Antonia Fraser, The weaker vessel: Women's lot in seventeenth century England. Phoenix, London 1984.
  32. ^ Sherrin Marshall-Wyatt, "Women in the Reformation Era" in Becoming visible: Women in European history, Renate Bridenthal and Claudia Koonz, eds., Houghton-Mifflin, Boston 1977.
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  34. ^ Persecution and Pluralism: Calvinists and Religious Minorities in Early.... By Richard Bonney, David J. B. Trim. [1]
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  36. ^ Claire Goldberg Moses, French Feminism in the 19th Century, 1984, p. 7.
  37. ^ "British Women's Emancipation Since the Renaissance". Archived from the original on 26 April 2013. Retrieved 7 April 2013.
  38. ^ The poems of Lady Mary Roth, ed. Josephine A. Roberts, ed. Louisiana State University, 1983.
  39. ^ Germaine Greer, Slip-shod Sybils, London: Penguin 1999.
  40. ^ Claire Moses Goldberg, French Feminism in the 19th Century, Syracuse: State University of New York, 1985, p. 4.
  41. ^ Bodek, Evelyn Gordon. "Salonnières and Bluestockings: Educated Obsolescence and Germinating Feminism", Feminist Studies 3, Spring–Summer 1976, p. 185.
  42. ^ Claire Moses Goldberg, p. 4.
  43. ^ Joan Kinnaird, "Mary Astell: Inspired by ideas" in D. Spender, ed., Feminist Theories, p. 29.
  44. ^ a b Walters, Margaret. Feminism: A Very Short Introduction. Oxford University, 2005 (ISBN 0-19-280510-X).
  45. ^ Angeline Goreau, "Aphra Behn: A scandal to modesty (c. 1640–1689)", in Spender, op. cit., pp. 8–27.
  46. ^ Woolf, Virginia, A Room of One's Own. 1928, p. 65.
  47. ^ Janet Todd. The Secret Life of Aphra Behn. New Brunswick, NJ: Rutgers UP, 1997, p. 4.
  48. ^ a b Janet Todd, p. 2.
  49. ^ Julia Kavanagh, English Women of Letters. London, 1863, p. 22.
  50. ^ Virginia Woolf, A Room of One's Own. NY: Penguin Books, 1989, p. 71.
  51. ^ Färber, Silvio (2011). ""Die Rose der Freyheit": eine radikal-feministische Streitschrift von "Camilla" aus dem Jahre 1693". Jahrbuch der Historischen Gesellschaft Graubünden: 85–174 – via e-periodica.ch.
  52. ^ Juana Inés de la Cruz, Sor. Respuesta a Sor Filotea 1691. Madrid, 1700
  53. ^ A. H. Upman, "English femmes savantes at the end of the seventeenth century", Journal of English and Germanic Philology 12 (1913).
  54. ^ Hannah Woolley, The Gentlewoman's Companion, London, 1675.