feminism

La Querelle des Femmes

/ Peter Wright / 2 Comments

Commons_image_Medieval

The 800 year old Querelle des Femmes translates as the “quarrel about women” and amounts to what we today refer to as the gender-war. In its narrow sense, this term refers to a genre of Latin and French writing in which the superiority of one or the other sex has been proposed with the primary aim of determining the status of women.

In the broader sense, the Querelle encompasses all writing in which the relative merits of the sexes are discussed with a gynocentric focus (ie. femmes), sometimes using arguments and material drawn from the more narrowly defined debate. The centuries-long quarrel often revolved, and continues to revolve, around advocacy for the rights, power and status of women. If we consider the longevity of this revolution we might be inclined to agree with Barbarosa’s claim that today’s feminism is the tail end of “a perpetual advocacy machine for women”.

The timeframe of the querelle begins in the twelfth century, and after 800 years of debate finds itself perpetuated in the feminist-driven reiterations of today (though some authors claim, unconvincingly, that the larger querelle came to an end in the 1700s).

For more about the history of La Querelle des Femmes, the following paper by historian Joan Kelly is instructive. The paper was written with a feminist focus thus leaving out all but the most superficial characterization of the male experience of gender relations. Nevertheless it provides much important history and for that I have no hesitation in recommending it:

Early Feminist Theory and the Querelle des Femmes
By Joan Kelly (1982)

We generally think of feminism, and certainly of feminist theory, as taking rise in the nineteenth and twentieth centuries. Most histories of the Anglo-American women’s movement acknowledge feminist “forerunners” in individual figures such as Anne Hutchinson, and in women inspired by the English and French revolutions, but only with the women’s rights conference at Seneca Falls in 1848 do they recognize the beginnings of a continuously developing body of feminist thought.

Histories of French feminism claim a longer past. They tend to identify Christine de Pisan (1364-1430?) as the first to hold modern feminist views and then to survey other early figures who followed her in expressing pro-woman ideas up until the time of the French Revolution. New work is now appearing that will give us a fuller sense of the richness, coherence, and continuity of early feminist thought, and I hope this paper contributes to that end.

What I hope to demonstrate is that there was a 400-year-old tradition of women thinking about women and sexual politics in European society before the French Revolution. Feminist theorizing arose in the fifteenth century, in intimate association with and in reaction to the new secular culture of the modern European state. It emerged as the voice of literate women who felt themselves and all women maligned and newly oppressed by that culture, but who were empowered by it at the same time to speak out in their defense. Christine de Pisan was the first such feminist thinker, and the four-century-long debate that she sparked, known as the querelle des femmes, became the vehicle through which most early feminist thinking evolved.

The early feminists did not use the term “feminist,” of course. If they had applied any name to themselves, it would have been something like defenders or advocates of women, but it is fair to call this long line of prowomen writers that runs from Christine de Pisan to Mary Wollstonecraft by the name we use for their nineteenth- and twentieth-century descendants. Latter-day feminism, for all its additional richness, still incorporates the basic positions the feminists of the querelle were the first to take.

pdficon_largeTo read the rest of Joan Kelly’s essay online click here

See also related: Querelle du Mariage

Modesta Pozzo: gynocentrism in 1590

/ gynocentrism / 3 Comments

moderata1
Modesta Pozzo, a protofeminist living in the 1500s in Venice wrote a gynocentric work entitled The Worth of Women: their Nobility and Superiority to Men. The work purportedly records a conversation among seven Venetian Noblewomen that explores nearly every aspect of women’s experience in both theoretical and practical terms. The following excerpts begin with comments by one of the women, Corinna:

Line breakCorinna said: “Helena has not managed to prove anything except that men do have some merits when they are married — which is to say, when they are united with a wife. Now that I don’t deny, but without that help from their wives, men are just like unlit lamps: in themselves, they are no good for anything, but, when lit, they can be handy to have around the house. In other words, if a man has some virtues, it is because he has picked them up from the woman he lives with, whether mother, nurse, sister, or wife — for over time, inevitably, some of her good qualities will rub off on him. Indeed, quite apart from the good examples women provide for them, all men’s finest and most virtuous achievements derive from their love for women, because, feeling themselves unworthy of their lady’s grace, they try by any means they can to make themselves pleasing to her in some way. That men study at all, that they cultivate the virtues, that they groom themselves and become well-bred men of the world –in short, that they finish up equipped with countless pleasing qualities– is all due to women.”

Virginia said: “If it is true what you say, and men are as imperfect as you say they are, then why are they our superiors on every count?”

Corinna replied: “This pre-eminence is something they have unjustly arrogated to themselves. And when it’s said that women must be subject to men, the phrase should be understood in the same sense as we are subject to natural disasters, diseases, and all the other accidents of life: it’s not a case of being subject in the sense of obeying, but rather of suffering an imposition; not a case of serving them, but rather of tolerating them in a spirit of Christian charity, since they have been given to us by God as a spiritual trial. But they take the phrase in the contrary sense and set themselves up as tyrants over us, arrogantly usurping that domination over women that they claim is their right, but which is more properly ours. For don’t we see that men’s rightful task is to go out to work and wear themselves out trying to accumulate wealth, as though they were our factors or stewards, so that we can remain at home like the lady of the house directing their work and enjoying the profit of their labors? That, if you like, is the reason why men are naturally stronger and more robust than us — they need to be, so they can put up with the hard labor they must endure in our service.”

Leonora said: “A woman, when she is segregated from male contact, has something divine about her and can achieve miracles, as long as she retains her natural virginity. That certainly isn’t the case with men, because it is only when a man has taken a wife that he is considered a real man and that he reaches the peak of happiness, honor, and greatness. The Romans in their day did not confer any important responsibilities on any man who did not have a wife; they did not allow him to take up a public office or to perform any serious duties relating to the Republic. Homer used to say that men without wives were scarcely alive. And if you want further proof of women’s superior dignity and authority, just think about the fact that if a man is married to a wise, modest, and virtuous woman, even if he is the most ignorant, shameless, and corrupt creature who has ever lived, he will never, for all his wickedness, be able to tarnish his wife’s reputation in the least. But if, through some mischance, a woman is lured by some persistent and unscrupulous admirer into losing her honor, then her husband is instantly and utterly shamed and dishonored by her act, however good, wise, and respectable he may be himself — as if he depended on her, rather than she on him. And indeed, just as a pain in the head causes the whole body to languish, so when women (who are superior by nature and thus legitimately the head and superior of their husbands) suffer some affront, so their husbands , as appendages and dependents, are also subject to the same misfortune and come to share in the ills of their wives as well as in their good fortune.”

Leonora said: “Do you not really believe that men do not recognize our worth? In fact they are quite aware of it, and, even though envy makes them reluctant to confess this in words, they cannot help revealing in their behavior a part of what they feel in their hearts. For anyone can see that when a man meets a woman in the street, or when he has some cause to talk to a woman, some hidden compulsion immediately urges him to pay homage to her and bow, humbling himself as her inferior. And similarly at church, or at banquets, women are always given the best places, and men behave with deference and respect toward women even of a much lower social status. And where love is concerned, what can I say? Which woman, however low-born, is below men’s notice? Which do they shrink from approaching? Is a man of the highest birth ashamed to consort with a peasant girl or a plebian — with his own servant, even? It is because he senses that these women’s natural superiority compensates for the low status fortune has conferred on them. It’s very different in the case of women: except in some completely exceptional freak cases, you never find a noblewoman falling in love with a man of low estate, and, moreover, it’s rare even to find a woman loving someone (apart from her husband) of the same social status. And that’s why everyone is so amazed when they hear of some transgression on the part of a woman: it’s felt to be a strange and exceptional piece of news (I’m obviously excepting courtesans here), while in the case of men, no one takes any notice, because sin for them is a matter of course and an everyday occurrence that it doesn’t seem remarkable any more. In fact, men’s corruption has reached such a point that when there is a man who is rather better than the others and does not share their bad habits, it is seen as a sign of unmanliness on his part and he is regarded as a fool. Indeed, many men would behave better if it were not for the pressure of custom, but, as things stand, they feel it would be shameful not to be as bad as or worse than their fellows.”

Corinna said: “We’ve already proven that on all counts –ability, dignity, goodness, and a thousand other things– we are their superiors and they our inferiors. So I don’t see any reason why they shouldn’t love us, except for the fact that, as I said before, men are by nature so cold and ungrateful that they cannot even be swayed by the influences of the heavens. Though another factor, as we were saying earlier, is their great envy of our merits: they are fully aware of our worth and they know themselves to be full of flaws that are absent in women. For when men have flaws, women have virtues; and if you need proof, it’s quite obvious that in women you find prudence and gentleness where men have anger; temperance where men have greed; humility in place of pride; continence in place of self-indulgence; peace in place of discord; and love in place of hatred. In fact, to sum up , any given virtue of the soul and mind can be found to a greater degree in women than in men.”

Cornelia exclaimed: “What poor wretches men are not to respect us as they should. We look after their households for them, their goods, their children, their lives — they’re hopeless without us and incapable of getting anything right. Take away that small matter of their earning money and what use are they at all? What would they be like without women to look after them? (And with such devotion) I suppose they’d rely on servants to run their households — and steal their money and reduce them to misery, as so often happens.”

Source: The Worth of Women: their Nobility and Superiority to Men

Gynarchy by proxy

/ Peter Wright / 5 Comments

“Gynarchy refers to government by women, or women-centered government.”
~Cassandra Langer

Obama-signs-order-creating-White-House-Council-on-Women-and-Girls-via-Wikimedia

In his groundbreaking work The Myth of Male Power, Warren Farrell explains how men have traditionally striven to institute women-centered government by acting as women’s proxy agents in the political sphere. This behaviour, explains Farrell, is based on the chivalrous tradition of male servicing of women’s needs. The following are passages from Farrell’s book explaining how gynarchy by proxy works:

“Doesn’t the fact that almost all legislators are men prove that men are in charge and can choose when to and when not to look out for women’s interests? Theoretically, yes. But practically speaking the American legal system cannot be separated from the voter. And in the 1992 Presidential election , 54 percent of the voters were female, 46 percent were male. (Women’s votes outnumber men’s by more than 7 million). Overall, a legislator is to a voter what a chauffeur is to the employer – both look like they’re in charge but both can be fired if they don’t go where they’re told. When legislators do not appear to be protecting women, it is almost always because women differ on what constitutes protection. (For example, women voted almost equally for Republicans and Democrats during the combination of the four presidential elections prior to Clinton).

r-OBAMA-WOMEN-VOTERS-large570

“The Government as Substitute Husband did for women what labor unions still have not accomplished for men. And men pay dues for labor unions; the taxpayer pays the dues for feminism. Feminism and government soon become taxpayer-supported women’s unions. The political parties have become like two parents in a custody battle, each vying for their daughter’s love by promising to do the most for her. How destructive to women is this? We have restricted humans from giving “free” food to bears and dolphins because we know that such feeding would make them dependent and lead to their extinction. But when it comes to our own species, we have difficulty seeing the connection between short-term kindness and long-term cruelty: we give women money to have more children, making them more dependent with each child and discouraging them from developing the tools to fend for themselves. The real discrimination against women, then, is “free feeding.”

Ironically, when political parties or parents compete for females’ love by competing to give it, the result is not gratitude but entitlement. And the result should not be gratitude, because the political party, like the needy parent, becomes unconsciously dependent on keeping the female dependent. Which turns the female into “the other” — the person given to, not the equal participant. In the process, it fails to do what is every parent’s and every political party’s job — to raise an adult, not maintain a child.

Superobama_mainBut here’s the rub. When the entitled child has the majority of the votes, the issue is no longer whether we have a patriarchy or a matriarchy — we get a victimarchy. And the female-as-child genuinely feels like a victim because she never learns how to obtain for herself everything she learns to expect. Well, she learns how to obtain it for herself by saying “it’s a woman’s right” — but she doesn’t feel the mastery that comes with a lifetime of doing it for herself. And even when a quota includes her in the decision-making process, she still feels angry at the “male dominated government” because she feels both the condescension of being given “equality” and the contradiction of being given equality. She is still “the other.” So, with the majority of the votes, she is both controlling the system and angry at the system.”

Gynarchy in the home and family:

“When we say we lived in a patriarchy, we think of living under a male dominated government or power structure. We forget that the family had at least as much power as the government in people’s everyday life, and that the family was female dominated. We forget that it too was a power structure. As we have seen, though, almost every woman had a primary role in the female-dominated family structure; only a small percentage of men had a primary role in the male-dominated governmental and religious structures. Although a man’s home was more likely to be his mortgage than his castle, it has always been a characteristic of men that they give lip service to their dominance even as another part of them is aware of their subservience…”

Male dominated house
Source: The Myth of Male Power, by Warren Farrell

The Spirit of Chivalry, by Sir Walter Scott (1818)

/ Peter Wright / Leave a comment

The following excerpts describing gynocentric-chivalry are taken from Sir Walter Scott’s 1818 essay in the volume Essays on Chivalry, Romance, and the Drama

* * *

The main ingredient in the spirit of Chivalry, second in force only to the religious zeal of its professors, and frequently predominating over it, was a devotion to the female sex, and particularly to her whom each knight selected as the chief object of his affection, of a nature so extravagant and unbounded as to approach to a sort of idolatry. The original source of this sentiment is to be found, like that of Chivalry itself, in the Customs and habits of the northern tribes who possessed, even in their rudest state, so many honourable and manly distinctions, over all the other nations in the same stage of society. The chaste and temperate habits of these youth, and the opinion that it was dishonourable to hold sexual intercourse until the twentieth year was attained, was in the highest degree favourable not only to the morals and health of the ancient Germans, but must have contributed greatly to place their females in that dignified and respectable rank which they held in society.
____________________________

Amid the various duties of knighthood, that of protecting the female sex, respecting their persons, and redressing their wrongs, becoming the champion of their cause, and the chastiser of those by whom they were injured, was represented as one of the principal objects of the institution. Their oath bound the new-made knights to defend the cause of all women without exception ; and the most pressing way of conjuring them to grant a boon was to implore it in the name of God and the ladies. The cause of a distressed lady was, in many instances, preferable to that even of the country to which the knight belonged. Thus, the Captal de Buche, though an English subject, did not hesitate to unite his troops with those of the Comte de Foix, to relieve the ladies in a French town, where they were besieged and threatened with violence by the insurgent peasantry.

The looks, the words, the sign of a lady, were accounted to- make knights at time of need perform double their usual deeds of strength and valour. At tournaments and in combats, the voices of the ladies were heard like those of the German females in former battles, calling on the knights to remember their fame, and exert themselves to the uttermost. “Think, gentle knights,” was their cry, “upon the wool of your breasts, the nerve of your arms, the love you cherish in your hearts, and do valiantly for ladies behold you.” The corresponding shouts of the combatants were, “Love of ladies! Death of warriors! On, valiant knights, for you fight under fair eyes? Where the honour or love of a lady was at stake, the fairest prize was held out to the victorious knight, and champion from every quarter were sure to hasten to combat in a cause so popular. Chaucer, when he describes the assembly of the knights who came with Arcite and Palemon to fight for the love of the fair Emilie, describes the manners of his age in the following lines;

Codex_Manesse_Heinrich_von_Breslau“For every knight that loved chivalry,
And would his thankes have a passant name,
Hath pray’d that he might ben of that game,
And well was him that thereto chusen was.
For if there fell to-morrow such a case,
Ye knowen well that every lusty knight
That loveth par amour, and hath his might,
Were it in Engellande, or elleswhere,
They wold hir thanked willen to be there.
To fight for a lady! Ah! Benedicite,
It were a lusty sight for to see.”

It is needless to multiply quotations on a subject so trite and well known. The defence of the female sex in general, the regard due to their honour, the subservience paid to their commands, the reverent awe and courtesy, which, in their presence, forbear all unseemly words and actions, were so blended with the institution of Chivalry as to form its very essence. But it was not enough that the “very perfect, gentle knight,” should reverence the fair sex in general. It was essential to his character that he should select, as his proper choice, “a lady and a love,” to be the polar star of his thoughts, the mistress of his affections, and the directress of his actions. In her service, he was to observe the duties of loyalty, faith, secrecy, and reverence. Without such an empress of his heart, a knight, in the phrase of the times, was a ship without a rudder, a horse without a bridle, a sword without a hilt ; a being, in short, devoid of that ruling guidance and intelligence, which ought to inspire his bravery, and direct his actions. The least dishonest thought or action was, according to her doctrine, sufficient to forfeit the chivalrous lover the favour of his lady.

It seems, however, that the greater part of her charge concerning incontinence is levelled against such as haunted the receptacles of open vice ; and that she reserved an exception (of which, in the course of the history, she made liberal use) in favour of the intercourse which, in all love, honour, and secrecy, might take place, when the favoured and faithful knight had obtained, by long service, the boon of amorous mercy from the lady whom he loved par amours.In these extracts are painted the actual manners of the age of Chivalry. The necessity of the perfect knight having a mistress, whom he loved par amours, the duty of dedicating his time to obey her commands, however capricious, and his strength to execute extravagant feats of valour, which might redound to her praise, –for all that was done for her sake, and under her auspices, was counted her merit, as the victories of their generals were ascribed to the Roman Emperors— was not a whit less necessary to complete the character of a good knight.

__________________________

Fotor091415394On such occasions, the favoured knight, as he wore the colours and badge of the lady of his affections, usually exerted his ingenuity in inventing some device or cognisance which might express their love, either openly, as boasting of it in the eye of the world, or in such mysterious mode of indication as should only be understood by the beloved person if circumstances did not permit an avowal of his passion. The ladies, bound as they were in honour to requite the passion of their knights, were wont, on such occasions, to dignify them by the present of a scarf, ribbon, or glove, which was to be worn in the press of battle and tournament. These marks of favour they displayed on their helmets, and they were accounted the best incentives to deeds of valour. The custom appears to have prevailed in France to a late period, though polluted with the grossness so often mixed with the affected refinement and gallantry of that nation.

Sometimes the ladies, in conferring these tokens of their favour, saddled the knights with the most extravagant and severe conditions. But the lover had his advantage in such cases, that if he ventured to vencounter the hazard imposed, and chanced to survive it, he had, according to the fashion of the age, the right of exacting, from the lady, favours corresponding in importance.

The annals of Chivalry abound with stories of cruel and cold fair ones, who subjected their lovers to extremes of danger, in hopes that they might get rid of their addresses, but were, upon their unexpected success, caught in their own snare, and, as ladies who would not have their name made the theme of reproach by every minstrel, were compelled to recompense the deeds which their champion had achieved in their name. Lady's shiftThere are instances in which the lover used his right of reprisals with some rigour, as in the well-known fabliau of the three knights and the shift; in which a lady proposes to her three lovers, successively, the task of entering, unarmed, into the mêlée of a tournament, arrayed only in one of her shift. The perilous proposal is declined by two of the knights and accepted by the third, who thrusts himself, in the unprotected state required, into all the hazards of the tournament, sustains many wounds, and carries off the prize of the day.

On the next day the husband of the lady (for she was married) was to give a superb banquet to the knights and nobles who had attended the tourney. The wounded victor sends the shift back to its owner, with his request, that she would wear it over her rich dress on this solemn occasion, soiled and torn as it was, and stained all over with the blood of its late wearer. The lady did not hesitate to comply, declaring, that she regarded this shift, stained with the blood of her “fair friend, as more precious than if it were of the most costly materials.” Jaques de Basin, the minstrel who relates this curious tale, is at a loss to say whether the palm of true love should be given to the knight or to the lady on this remarkable occasion. The husband, he assures us, had the good sense to seem to perceive nothing uncommon in the singular vestment with which his lady was attired, and the rest of the good company highly admired her courageous requital of the knight’s gallantry. It was the especial pride of each distinguished champion, to maintain, against all others, the superior worth, beauty, and accomplishments of his lady; to bear her picture from court to court, and support, with lance and sword, her superiority to all other dames, abroad or at home. To break a spear for the love of their ladies, was a challenge courteously given, and gently accepted, among all true followers of Chivalry, and history and romance are alike filled with the tilts and tournaments which took place upon this argument, which was ever ready and ever acceptable. Indeed, whatever the subject of the tournament had been, the lists were never closed until a solemn course had been made in honour of the ladies.

There were knights yet more adventurous, who sought to distinguish themselves by singular and uncommon feats of arms in honour of their mistresses; and such was usually the cause of the whimsical and extravagant vows of arms which we have subsequently to notice. To combat against extravagant odds, to fight amid the press of armed knights without some essential part of their armour, to do some deed of audacious valour in face of friend and foe, were the services by which the knights strove to recommend themselves, or which their mistresses (very justly so called) imposed on them as proofs of their affection.

438px-Codex_Manesse_(Herzog)_von_AnhaltSometimes the patience of the lover was worn out by the cold-hearted vanity which thrust him on such perilous enterprises. At the court of one of the German emperors, while some ladies and gallants of the court were looking into a den where two lions were confined, one of them purposely let her glove fall within the palisade which enclosed the animals, and commanded her lover, as a true knight, to fetch it out to her. He did not hesitate to obey, jumped over the enclosure ; threw his mantle towards the animals as they sprung at him; snatched up the glove, and regained the outside of the palisade. But when in safety, he proclaimed aloud, that what he had achieved was done for the sake of his own reputation, and not for that of a false lady, who could, for her sport and cold-blooded vanity, force a brave man on a duel so desperate. And, with the applause of all that were present, renounced her love for ever. This, however, was an uncommon circumstance. In general, the lady was supposed to have her lover’s character as much at heart as her own, and to mean by pushing him upon enterprises of hazard give him an opportunity of meriting her good graces, which she could not with honour confer upon one undistinguished by deeds of chivalry.

Source:Essays on Chivalry, Romance, and the Drama, by Sir Walter Scott

Gynotopia: Love, Peace and Kill All The Men

/ Peter Wright / 6 Comments

Gynotopia

rose-shamrock-and-thistle

Often all-female worlds are imagined as Utopias. The details of the Utopia vary, but the idea that a world without men would be a Utopia recurs again and again in literature throughout the centuries. Neither is the idea entirely fiction, as we see from modern examples where feminists literally call for the extermination of part or all of the male population; a fantasy that does not occur in the reverse.[1][2]

In the decades before World War II, gynotopias tended towards the Utopian. In the 50’s, the “Love-Starved Amazons In Outer Space” genre was created. The 60’s and 70’s spawned two new, closely related gynotopian genres. One was a feminist utopian school, different from the older utopian novels in its bitterness towards men. The other might be termed “backlash fiction”; written by men, these novels featured monstrous Amazons ruthlessly murdering men by the bushel. In many of these stories of both camps, a plague or war lowers the number of males and a handful of highly intelligent, strong-willed women decide to seize power for themselves, and they know they have to make sure there are few or no males if they want to hold on to it.

pizan
The Book of The City of Ladies by Christine de Pizan.

Aside from classical myths describing tribes of Amazons, the first serious attempt at dreaming up a gynotopic society comes from protofeminist Christine de Pizan in the Middle Ages (c.1405). The storyline proposes that a city be constructed entirely by women – one that will be ruled entirely by women, every one of whom is virtuous, chaste and pure. Christine inserts herself into the story as its most suitable ruler, as she is the wisest, and most chaste and pure of all women. Christine’s city presents and shelters women as goddesses. Like Pygmalion, who was uninterested in real women, she sculpts the perfect female so that men can worship the illusion. In this sense Christine was very much a traditionalist attempting to uphold and entrench all the privileges enjoyed by her gender since chivalric love had been introduced. For a longer essay discussing this author and her book see Christine de Pizan: the first gender warrior.

9780803279926_p0_v1_s260x420
Mizora: a World of Women by Mary E. Bradley Lane

Mizora, published in 1880 is an all-female Utopian novel full of murderous ideologies hauntingly remniscent of Nazism. In this Utopia a disinterest in sex is maintained, but the women wear beautiful and elaborate clothes. Instead of agrarian subsistence, Mizora is technologically highly advanced; they synthesize most of their food from minerals, have cured most diseases, have flying machines, and their parthenogenesis takes place in a laboratory. Their planned economy, unlike every planned economy in real life, has created great prosperity for all. Everybody is blonde and blue-eyed. The Nazis did not invent their “master race” theory all by themselves; in the late 19th and early 20th centuries, not only did many people take the pseudoscience of eugenics seriously, but there was a widely held theory that blue-eyed blonds were the highest type of human. The theory is discussed in depth in Joanna Pitman’s fascinating book On Blondes.
CharlottePerkinsGilman_Herland
Herland by Charlotte Perkins Gilman

Herland is a utopian novel from 1915, written by feminist Charlotte Perkins Gilman. The book describes an isolated society composed entirely of women, who reproduce via parthenogenesis (asexual reproduction). The result is an ideal social order: free of war, conflict, and domination, with most the male population originally killed by “natural” forces, and any remaining intruder males held captive in a fortress-like building

Bees in Paradise by Marriott Edgar

In this early (1944) and more lighthearted example of this genre Arthur Tucker and a few other men are shipwrecked on an island whose sole visible population is beautiful young women. (Like Wonder Woman’s home, it is called Paradise Island.) Men apparently exist, though we never see any of them; all the important work is done by women, who rule this society completely. However, their birth rate is dangerously low, and to their bafflement they are unable to induce men to marry them – which, since the movie was made in 1944, is the only way they can get pregnant. It does not occur to them that their policy of executing all husbands two months after the wedding might have something to do with it.
41nI9DYtwHL

The Day of the Women by Pamela Kettle

The back cover of this British pulp novel really says it better than I possibly could:

A female Prime Minister… human stud farms run by women… mass rallies at Buckingham Palace to celebrate the day of the dominating women… all this and more in a take-over bid of the Seventies that turns to high-heeled fascism, a dictatorship of unbridled power lust. A female elite has taken over England. Led by their ‘mother’, the sleek Diana Druce, they perform an economic miracle – and put the jackboot through the idea that women are the weaker sex. Author Pamela Kettle paints, in mercilessly naked detail, a picture of the near future that is not only possible, but probable…
sexwar
The Sex War by Sam Merwin, Jr.; also available via Kindle as The White Widows

Merlin’s 1953 science fiction novel in which a chemist researching hemophilia becomes a pawn for ‘The White Widows, ‘ a group of women who intend to take over the world — and eliminate all men!

This one is about a conspiracy of genetically superior women who want to take over the world and, once they have the technology to reproduce without them, do away with men entirely. Notice the blood on the lower abdomen of the man in the background. I don’t recall any castration in the novel, but the cover’s implication is pretty darn clear.

Elseworlds: Created Equal

World without menIn this graphic novel, all the men in the DC universe die of a plague… except for Superman and Lex Luthor. The author apparently couldn’t figure out whether to be male chauvinist or female chauvinist. This is a sterling example of how many interesting psychological complexes bubble up as soon as people start writing about gynotopias. Futuristic all-female world in which one male is made as an experiment. This falls into the category of satire against radical feminism. Without men, the world becomes a stagnant dictatorship, although in this novel, the dictatorship functions reasonably even if it is dull, unlike in real life, where dictatorships are full of unrest and don’t tend to last long.

“Well, who wants men, anyway?” she said with an attempt at nonchalance that didn’t quite come off. Crinila smiled in the darkness. “Why, nobody, Lycia darling. Not even the men themselves will want men. All they will ever want is women.”

The Holdfast Chronicles by Suzy McKee Charnas

The gynotopian “female planet” has also been shown up as everything from well-meant nonsense to hateful rage, and Miss Charnas’s series is no exception. She claims not to hate men, but when you read her fictional history of how those nasty men destroyed the earth, killed off most of our species in massive wars, and then enslaved all women, even contemplating raising women for food, it’s kind of hard to believe her. (Incidentally, Miss Charnas vehemently opposes the current wars in the Middle East that have unseated dictatorships which treat women almost this badly, and of course similarly opposes Western civilization, in which women have been better treated than in any other society in history.)!B8lD!YwBGk~$(KGrHqF,!hsEzMS6Kl1GBM3bsrfbdw~~0_12

Facing dwindling reproduction, the men devised a procedure by which genetically altered women could be fertilized by horse sperm. Aside from the scientific improbability, I found this rather interesting, since according to Greek legend, horses were extremely important to Amazons – many Amazon names incorporate the Greek word for “horse” – and there were predictable jokes and speculation that their horses took the place of men in, ah, various ways. I don’t know if the parallel is deliberate. In any case, able to reproduce without men (because of technological advances made by men), these women escaped and became roving Amazons. This leads to the most worthwhile book in the series, The Furies, which Miss Charnas says upset many readers who were hoping for a more conventional feminist fantasy about how everything turns into fluffy bunnies without any of those big bad men around. Instead these Riding Women become just as brutal to men as men had been to them. This makes The Furies the most realistic novel out of the series; an hour of reading child abuse case histories will eradicate any notion that women are not capable of being violent or cruel.
url
The final novel, The Conqueror’s Child, centers on the daughter of a hero of the Riding Women – a daughter who she abandoned as soon as she was born, following the model of real-life feminists. The story is about how the matriarchy finally wipes out the patriarchy for good, and how some women were magnanimous enough to allow some men to live. Miss Charnas claims to envision a society where the sexes are genuinely equal and both have all human options open to them, but her own story belies this: “The sponsorship of men and boys is a way of providing them with what amounts to a family of sharemothers, who show them how decent people behave and require that they themselves do so,” Miss Charnas burbles happily, describing this as “an alternative to enslaving the men or keeping them permanently on the stick”. We are asked to believe, in defiance of all of human history, that the men submit to this. I do not have the space here to dispute Miss Charnas’s definition of “decent behavior”, but I will point out that apparently killing or enslaving men is not excluded from it. But we can hardly expect the author to have a realistic view of human nature when we see in what denial she is about animals: “Any fool can see what makes a reasonable society by looking at who rules a band of horses or a flock of goats.” Please pause for a moment to digest that sentence. She is asking us to take four-legged grass-eating animals as a model for government. I think “fool” is the right word here. She continues, “Despite noisy male pantomime of mastery, the chief invariably turns out to be the queen doe or the lead mare, not the randy, hysterical buck or the stallion with the arched neck and rolling eyes.” Gracious, she does hate the menfolk, doesn’t she? Well, I have never studied horses, goats or deer, but I have invested considerable time into studying our close relatives the apes, and male dominance is universal among them.stormquest_567

Stormquest is a 1987 sword-and-sandals B movie. The nations of Kimbia, which has no men, and Ishtan, which keeps men as slaves, are at war. Add to the mix Ishtan men who are rebelling to demand equality with women and Kimbian women who were condemned for liking the men they bred with. The treatment of men by Ishtans is quite appalling, though to be fair the Ishtan queen is almost as cruel to her female subjects as her male slaves. In a female-ruled society where men are kept solely for breeding, two women come to believe that their society’s treatment of men is wrong, and lead them in a revolt against the system.

Whoever made this movie seems to have had some pretty big Issues. Not on DVD, but the entire movie can be viewed in segments on a certain free video site.

cityw

In City of Women by David Ireland, men have been banished from Sydney, Australia, but still run amok outside the city.
Dustjacket synopsis:

“The city of women is love, Billie Shockley says.
“But in the city of women that is her world, love takes strange forms.
“The city is Sydney, from its familiar streets and gardens men have been banished. Their existence still threatens its precincts and Old Man Death moves rapaciously and relentlessly among its citizens.
“Billie observes them – their hedonism, rivalry, passions, cruelty, power, fragility. Reflecting her own anguish at the loss of love and youth, they suffer brutality and decay.
“But, she tells her gentle leopard, she will never admit it’s all over.

“City of Women is David Ireland’s most recent novel. It follows his highly acclaimed A Woman of the Future, which in 1979 won for him, for the third time, Australia’s most prestigious literary prize, the Miles Franklin Award, shared the Age Book of the Year Award for 1980, and has become a best-seller.

gendergenocide“Gender Genocide” also published as Who Needs Men? by Edmund Cooper

A masterpiece of sexism. Fascist Lesbian Amazons have wiped out almost all of the men on earth and are working on the few remaining. The Amazons reproduce by cloning. The heroine, Rura Alexandra, is a First-Class Exterminator of men… until she meets one, is raped by him, falls deeply in love with him, gets pregnant and follows her man to the ends of the earth.

“Rura spent her days learning to forget that she had ever been an exterminator, learning to become a woman. It was an exciting process. It was as if she were peeling away a superficial persona and discovering something quite different underneath…. She learned to sing the old songs that Diarmid loved, to do the things that would please him; she learned when to be passive and when to take the initiative, and how to respond to excite him. She began to feel proud of her swollen breasts and swollen belly. These were the outward and visible signs of the true nature of womanhood.”

You know, I’m all in favor of heterosexuality (when it’s practiced by heterosexuals, that is), but the above inspires me to date myself by reviving a phrase of my adolescence: “Gag me with a spoon.”ammonite

Ammonite by Nicola Griffith

“In Ammonite… the attempts to colonize the planet Jeep have uncovered a selective virus that kills all men and all but a few women. The remaining women undergo changes that enable them to communicate with one another and the planet itself, and give to birth to healthy, genetically diverse children.”

Retreat: As It Was by Donna J. Young

This novel is set in the distant past when there were no men, just women who lived in peace and harmony. They all fly around in spaceships being sisterly (and occasionally more) and understanding of each other, mystically in tune with nature and growing spiritually and all that stuff. Then a radiation mutation causes: “You and all the women on the Eulalia suffered a slight change in one chromosome. One tiny leg of an X was chopped off. The effect on Jarre and all their offspring…” well, you get the idea. They mutated into men, and that was when all the trouble began. If you believe that the world would become a paradise if there were no Y chromosomes in it, this book is for you.

Wanderground by Sally Miller Gearheart

You know it’s going to be a bad book when you flip through it and find made-up words like “earthtouch”. These women live in “the Hills”, that is, out in the wilderness, where they talk to trees, live in perfect peace with each other and are far more in touch with their feelings than anybody ought to be. Not far away a normal (that is, with men and women) society lives in a place called “the City”. Naturally the City is a horrible place full of technology and competition where nobody talks to trees. In the very first chapter the author tells us that men are just too full of hate and violence to be fit to live and just need to die out, which these compassionate, in-touch-with-nature kindly and compassionately watch them do. Female man

The Female Man by Joanna Russ

The virulent hatred of men exhibited by feminists who boast endlessly about how compassionate and nurturing they are is the most tiresome thing about feminist-Utopian gynotopias. This badly written and ideologically asinine novel has for some mysterious reason garnered wide acclaim. Among the author’s embittered potshots at the male gender are a scene in which a man (a Marine, of course) consults a book called WHAT TO DO IN EVERY SITUATION when a woman rejects his advances and follows its instructions: insult her and “Girl backs down – cries – manhood vindicated.” Gee, real subtle there.

When It Changed by Joanna Russ

Science fiction story. Centuries ago, a plague killed all the male members of a space colony. Since then, women have carried on, living in Lesbian relationships and reproducing by egg fusion. They’re doing fine until an Earth ship full of males lands. Naturally the nasty males have caused Earth to have nuclear war and all those other bad things that Whileaway doesn’t have, and the patronizing men compulsively assure the women that “sexual equality has been re-established on Earth”. Written by a Lesbian-feminist, it’s male chauvinist in a kind of backhanded way; though the women of Whileaway hunt big game and fight duels and are generally quite capable of looking out for themselves, all the tall, strong, confident men have to do is swagger in and the women of Whileaway instantly feel themselves intimidated and outclassed.104344

The Gate To Women’s Country by Sheri S. Tepper

This is a space colony that has lost contact with Earth in which men and women live separately. The women have cooperation and harmony and nurturing while the men are mean old Warriors, though there’s not actually anyone else to fight with. Little boys are sent to live with the warriors at the age of five, where the men corrupt them into being horrible violent monsters, which would never happen if they stayed with their mothers. The main characters also spend some time with another society which practices a religion which is an obvious cypher for Christianity. It’s equally obvious that the author hates Christianity; the occupants of Holyland, who worship the All-Father, are ignorant and dirty and constantly beat their women and are terrified of the thought of anybody enjoying sex. Oddly enough, no matter how often the enemies of Christianity promote this image of them, real-life Christians stubbornly refuse to start acting the way they are assured they do.

2231_john_wyndham_consider_her_ways_and_others_1979

Consider Her Ways by John Wyndham, a famous science fiction story. Was made into a Night Gallery episode.

A young woman wakes up in a future three generations after the men have been wiped out by a plague. There are four classes of women: Mothers, who bear children, Servitors who do menial work, Workers for hard labor, and the ruling class, the Doctorate, so called because it is dominated by the doctors, without whom reproduction is impossible. Men have been forgotten except by a few scholars. A historian tells the protagonist, “It was quite a dreadful state of affairs because although there were a great many women, and they had outnumbered the men, in fact, they had only really been important as consumers and spenders of money. So when the crisis came it turned out that scarcely any of them knew how to do any of the important things because they had nearly all been owned by men, and had to lead their lives as pets and parasites.” She continues with standard feminist rhetoric, very prescient for a story written in 1956, despite the protagonist’s desperate attempts to explain the joys of the man-woman relationship. In essence, this story is the feminist fantasy: the intellectual career-oriented women are able to seize power, do away with men, and relegate more traditional women to a subordinate role without its doing men any good because there aren’t any.
2214411-the_queen_of_the_damned__11__2011____page_1

?A late addition to this genre is The Queen of the Damned by Anne Rice. The first vampire, Akasha, decides to end war and crime once and for all by eliminating the source: men. After she inspires women and other vampires to kill all the world’s males, except for a few for procreation, she is confident that the world will become Eden. Nor is the genre dead today. In 1982, Sally Miller Gearhart wrote an essay titled “The Future – If There Is One – Is Female” in which she demanded that in future, men be limited to ten percent of the population. In 1999, Mary Daly envisioned a utopian future of parthenogenetically reproducing women and no men in Quintessence. In 2004, Bryan Sykes wrote Adam’s Curse: A Future Without Men, he suggested that in the not too distant future, men may be biologically superfluous, and that this will be just as well given how awful men are. In 2008 A. N. Wilson speculated that we could not only do away with men, but change our species entirely in the next half century: What would the world be like without men?

This 1971 novel doesn’t quite belong in this category, but I included it because it’s such an excellent example of backlash against a disturbingly realistic gynotopian worldview.

Editors note: the above content is mirrored with a few minor changes (eg. title and intoductory paragraph, content removed/added) from the website ‘Gynotopias.’ – PW

Lucrezia Marinella: gynocentrism in 1600

/ gynocentrism / 4 Comments

Lucrezia Marinella
Lucrezia Marinella (c.1571-1653) was a Venetian author and early advocate of gynocentric feminism. She describes gender relations in Europe as based on males acting as “servants,” “subjects,” “beasts of burden,” or “butlers” toward women who are universally viewed as men’s superiors.

The following excerpts are from her book The Nobility and Excellence of Women and the Defects and Vices of Men:

THE REASONS FOR MEN’S NOBLE TREATMENT OF WOMEN AND THE THINGS THEY SAY ABOUT WOMEN

“Even though men upbraid and defame the female sex each day in garrulous and biting language, and search in every possible way to obscure the noble actions of women, they are forced in spite of themselves, by consciences that are governed by truth, to honor worthy women and praise them to the skies. They do this in words and in writings that demonstrate women’s superiority beyond any doubt. We see constantly and in every place and occasion that women are honored by men. That is why men bow to them and make way for them when walking, why they raise their hats to them and wait on them at the table like servants, accompany them bareheaded in the streets, and give up their seats to them. These obvious signs of honor are performed toward women not merely by low, plebeian men but also by dukes and kings, who raise their hats whether greeting princesses or ladies of mediocre condition.

It may be superfluous, but I will give two examples of these princes. The first is the King of France, who honors every lady with bows and salutations; the second the King of Spain, who, though extremely powerful, raises his cap or hat on meeting a noblewoman, which is something he would not do to any male subject, even if he were a prince. Uncovering the head, standing up, and giving way are undoubtedly signs and proofs of honor, and since they are signs of honor, women must be nobler than the men who honor them, because the object of such honor is always more nobler than the person who honors them.

Nobody honors another person unless they know that the person has some gift or quality that is superior to his own… It is necessary therefore to conclude that women are nobler than men because they are honored by men. Further indications of honor are the ornaments bestowed on women, who are permitted to dress themselves in purple and cloth of gold with diverse embroideries decorated with pearls and diamonds, and to adorn their heads with pretty gold ornaments and finest enamel and precious stones. These things are forbidden to men, apart from rulers. If any other man dared to dress himself in cloth of gold or such like, he would be mocked and pointed out as light-minded or a downright buffoon.

“In Germany, where men are not permitted any sort of festive attire unless they are noble, every little woman adorns herself with festive drapes and different types of necklace, as is the habit all over the world. Women are honored everywhere with the use of ornaments that greatly surpass men’s, as can be observed. It is a marvelous sight in our city to see the wife of a shoemaker or butcher or even a porter all dressed up with gold chains round her neck, with pearls and valuable rings on her fingers, accompanied by a pair of women on either side to assist her and give her a hand, and then, by contrast, to see her husband cutting up meat all soiled with ox’s blood and down at heel, or loaded up like a beast of burden dressed in rough cloth, as porters are.

At first it may seem an astonishing anomaly to see the wife dressed like a lady and the husband so basely that he often appears to be her servant or butler, but if we consider the matter properly, we find it reasonable because it is necessary for a woman, even if she is humble and low, to be ornamented in this way because of her natural dignity and excellence, and for the man to be less so, like a servant or beast born to serve her.

As well as in the ways already narrated, women have been honored by men with great and eminent titles that are used by them continually, being commonly referred to as donne, for, as was demonstrated in the first chapter, the name donna means lady and mistress. When men refer to women thus, they honor them, though they may not intend to, by calling them ladies, even if they are humble and of a lowly disposition. In truth, to express the nobility of this sex men could not find a more appropriate and fitting name than donna, which immediately shows women’s superiority and precedence over men, because by calling women mistress they show themselves of necessity to be subjects and servants.

“Women’s nobility and excellence is recognized by the French and Spanish more than by the Italians. In these countries they are allowed to inherit estates, succeeding not only to dukedoms but to principalities exactly as men do. Not only to principalities, but to the monarchy itself, like the sister of the King of Spain, who was able to ascend to the monarchy, as well as have dominion over numerous other principalities.

Women who inherit estates can be seen every day in France and England. The Germans too recognize women’s superiority. The women there conduct all the business dealings and mercantile transactions in the cities while the men remain at the stoves. This also occurs in Flanders and in France. In France men may not spend even a centime unless at the request of their wives, and women not only administrate business dealings and sales but private income as well. What do you think? Are not women, as I have proved, known by men to be nobler than them, seeing that they confess it with their own mouths? What more is there for me to say?”

Chivalry, traditionalism and MGTOW

/ rtbavfm / 1 Comment

The following video series by Barbarossaaa discuss what he calls “traditionalism,” a shorthand term for traditional gynocentric culture and its practices.

Schlafly podcast gives ridiculous divorce advice:

Traditionalism and feminism, the great gynocentrisms of our time:

Organic dissolution of traditionalism, and small government platitudes:

Traditionalism and chivalry = the other feminism:

Traditional Relationships…nothing but business and a bottom line:

Do men Justify their own exploitation?

To learn more about MGTOW see YouTube for some excellent channels and discussions: Men Going Their Own Way

Gynarchy in America

/ rtbavfm / 1 Comment

Modern dictionaries usually define gynarchy as a political system governed by women or a woman. For a more nuanced understanding it’s important to recognise that “the political system” that women govern may actually be staffed by male servants called prime ministers, presidents, or politicians who work on behalf of the ruling female gender.[1] In her book What’s Right With Feminism, Cassandra Langer gives a concise definition that accounts for the proxy role of male leaders: “Gynarchy refers to government by women, or women-centered government.” – PW

The following articles show that Columbia was more than an empty symbol of America’s pedestalisation of women (*click articles to enlarge):

The Open Court, 1897

1897

‘A Dethroned Tyrant’ 1902

Gynocracy

The Philadelphia Record – 1903

1903

England and the English from an American Point of View – 1909

1909

From Dublin to Chicago: Some Notes on a Tour in America – 1914

Women in USA 1914

Albert Einstein declares Women Rule Here – 1921

Untitled

 

See also:
petticoat cover single

Christine de Pizan: the first gender warrior

/ gynocentrism / Leave a comment

By Diana Davison

A long time ago (15th century) in a land not too far away (France) a protofeminist named Christine de Pizan initiated a public debate later named La Querelle de la Rose. Simone de Beauvoir honours Pizan as the first woman to “take up her pen in defence of her sex”[1] but Christine was not fighting for new rights, she was strictly defending the chivalry-based gynocentric culture that she saw crumbling away before her eyes.

Though some feminists deny Christine’s status as a member of the gang, she did seem to have set the standard for how women change the public narrative; lies, elitism, deception and manipulation of history bordering on fraud.

Like all feminists who followed in her footprints, she set a Machiavellian example. The end justifies the means and, while you re-write “herstory”, make sure to claim you are meek and helpless the whole time.

But let us go back to the start of this adventure. We shall travel to c1275 when a man of some talent took up an incomplete poem called La Roman de La Rose and added a whopping 18,824 additional lines to the original 4,000 to create what would become one of the most widely read works of medieval times. Not only did the second author, Jean de Meun, create a cult following, his work was mimicked by Chaucer and Dante. Overall, a charmingly good chap for literary culture.

For over a hundred years this poem proliferated, was translated, adored, and revered as a work of genius. It outlined the troubles and challenges a youth may face when trying to woo a young lady in the world of chivalry. As in most good stories, the goal was not attained easily.

Presented in a dreamlike setting, our hero is guided by personified attributes such as Reason and Genius who help him to bypass all the lady’s defences and capture her “castle.” The language is considered quite risque for the times.

Around 1401 a gentleman named Jean de Montreuil, who served as secretary in the king’s chancery of France, was convinced to read the poem and wrote a glowing review which circulated about the land. It crossed the path of a woman named Christine de Pizan.

Christine was in a unique position compared to other women of her time. She had been raised in the court where her father, despite her mother’s disapproval, urged her to learn how to read and write. These skills came in handy after both her father and husband died quite young leaving Christine with debt and children. She was not overly pleased with her reduction of social status but managed to secure some work as a copyist instead of having to work at spinning or other demeaning trades.

pizan1She had begun by writing romantic poetry and secured some patrons who paid her for the work she sent them. She was a clever mimic and was able to write in whatever style her patrons preferred. She would likely have continued to meet survival needs as things were but decided, upon seeing Montreuil’s treatise, to take a chance and use her pen in defence of her desire to improve her career.

Thus began an exchange of letters between Christine and defenders of the poem La Roman de La Rose.

These letters became public because Christine de Pizan decided to publish them. She was quite creative in her publishing by arranging them out of chronological order and removing the best arguments that her opponents had offered. Just like a feminist.

Some of the missing letters have since been recovered.

Christine’s main problem with the famous poem amounts to censorship. She takes exception to the naming of genitals and with advice being given as to how to trick women into having sex. Christine was a very conservative Christian. As such, you might think that she really did find the whole storyline repulsive if she hadn’t stated in a letter that the debate was “good-humored, an example of a difference of opinion between worthy persons”[2] and mentioned in another letter that a reply made her laugh.

The Romance of the Rose is rather bawdy and, at times, obscene: kind of like The Vagina Monologues.

Christine intitiated the debate by replying to a letter she acknowledged was not addressed to her. She bypassed that fact by publishing the letters out of order to make her “reply” look solicited.

Pizan-and-some-menShe begins by stating that her opponents are very learned and that she is very ignorant, which she hopes will not taint their reading of her correspondence. She claims to be weak and timid. Of course, only timid people publish private letters and send copies of it to the Queen.

Speaking of the Queen, who was one of Christine’s patrons, one of Pizan’s approaches was to link female virtue directly to Queen Isabeau of Bavaria “to the point at which the Queen becomes synonymous with virtue, Christine essentially lays the Queen under an obligation to accept her position; not to do so would be to reject her very self.”[3]

Nice trick.

Despite feminist claims that Christine tackled this monumental task alone, she was abetted by Jean Gerson, a long time family friend from her courtly days. Gerson was a strange bedfellow but he and Christine shared some religious ideals and were united both on the misogyny front and in speaking out about the “body politic” in other works. He’s not always mentioned in the discussions of the Querelle because feminists would like you to think Christine didn’t have a white knight helping her out.

The problem faced by both Pizan and Gerson was that de Meun’s poem was, and is, a work of art. When his characters speak they speak as that character would and do not represent the thinking of either the author or God. That is often the problem of censorship fanatics. The other big problem is that they have to admit they actually read the cursed thing.

When you read something distasteful, it is hard to blame anyone but yourself for the fact that you read it. If you didn’t read it or look at it, you can hardly have an opinion. Christine claims to have skim read over the worst of the worst but still approaches it as if she can fully assess the artistic merits of the work.

The accusations against her, which she deletes from her version of events, are that she is a novice who can’t comprehend advanced works and that she is speaking out of turn because she got a lot of recent praise and is suddenly full of her own ego:

“Yet what do we make of Pierre Col’s contention, suppressed by Christine, that her actions have resulted from her envy of ‘la tres elevee haultesse du liver’ [the very loftiness of the book], and that she had better be careful so as not to suffer the fate of the crow who, when ‘someone praised his song, began to sing louder than usual and let his mouthful fall.'”[4]

Christine responds with continued claims to humility and simplicity which, ironically and with calculation, guarantee her fame.

While feminists praise Pizan as a defender of women, only a third of what she wrote in the debate is devoted to perceptions of women. The majority of her complaint is pure Christian objection to obscenity.[5] The purpose of her diatribe can be discerned in the writings that followed, after winning the prestige to write full fledged books.

So what did she write next?

The iconic work in the list of some feminist “must read” resources is Christine de Pizan’s City of Ladies. This is the first book that she published after the Querelle which took up the cause of women.

The City of Ladies copies the format of previous male writers, like de Muen, who present a story in allegorical dream sequence. As a character in her own book Pizan is ordered by her ficitonal ladies of Reason, Rectitude, and Justice, to construct an city with her pen in which women can take shelter. Not all women, only “virtuous” women of her discernment. Christine doesn’t actually believe that all women are good and pure and worthy of men’s love, she just wants to build really solid walls behind which some women can hide so that they can continue to be treated as godly creatures while the other women burn in fucking hell. It was a form of alchemy: Burn off the undesirables.

“Only ladies who are of good reputation and worthy of praise will be admitted into this city. To those lacking in virtue, its gates will remain forever closed” [6]

Those whores are giving women a bad name. Slut-shaming Central.

cityThe gates of Pizan’s City are locked tight to adulteresses, lustful women of any sort, and those who don’t uphold Christine’s religious ideals. She has built this city on the foundations of mythical women, appointed the Virgin Mary as queen (who she alludes to herself as representing), and predicts that her city of imaginary wonder will never fall. It can’t because it’s not real.

If we had any doubt about Christine’s intentional trickery, we need look no further than the pages of this debut novel which, unlike the letters of the Querelle, are unmolested. She takes examples of awesome women from the Bible and pagan mythologies and leaves out all the bad parts of the stories so that they all look virtuous.

For example, Abraham’s wife, Sarah, becomes a woman who was so lusted after that King Pharaoh forcibly stole her from her husband. For those who actually read the bible, you’ll find out that Sarah and Abraham tricked Pharaoh by telling him they were siblings so that he might fall in love and give her many riches. When God punished Pharaoh for seducing a married woman Pharaoh was flabbergasted and gave them whatever they wanted just to get the fuck out of town. They pulled this trick twice. And it turns out they actually were brother and sister. God didn’t seem to care about that.

Christine laments that one of her heroines, Semaramis, married her son to avoid having to share her kingdom with another woman but excuses her because it wasn’t a law at the time that she shouldn’t do that. That Semaramis managed to defend her kingdom after the death of her husband was more important than the laws of nature. The laws of nature are somewhat mutable in Christine’s world, when it suits her purpose.

“As for those men who are slanderous by nature, it’s not surprising if they criticize women, given that they attack everyone indiscriminately. You can take it from me that any man who wilfully slanders the female sex does so because he has an evil mind, since he’s going against both reason and nature.” [7]

So it’s in man’s nature to go against nature? It’s not hard to argue against logic like that.

In the final reading, we are left to wonder what it is Christine was really trying to accomplish. Did she think women were strong, capable people or objects to be fawned over and worshipped like children or gods? Christine answers that upon seeing the perfect dream ladies of her vision who arrive to show her the path of truth:

“I didn’t know which of my senses was the more struck by what she said: whether it was my ears as I took in her stirring words, or my eyes as I admired her great beauty and dress, her noble bearing and face.” [8]

Christine! You misogynist!!
How dare you objectify these women with your gaze?

Christine’s “city” presents and shelters women as goddesses. Like Pygmalion, who was uninterested in real women, she sculpts the perfect female so that men can worship the illusion. Christine was a traditionalist attempting to uphold and entrench all the privileges enjoyed by her gender since chivalric love had been introduced.

As a pioneer of feminism, she taught those who followed that every female flaw which can’t be excused can be erased from herstory.

Sources:

1. Simone de Beauvoir, The Second Sex, p105
2. Heather Bamford, Remember the giver(s): the creation of the Querelle and notions of sender and recipient in University of California, Berkeley, MS 109, 2009
3. ibid
4. David F. Hult, Words and Deeds: Jean de Meun’s “Romance of the Rose” and the Hermeneutics of Censorship, New Literary History, Vo. 28, No. 2, Medieval Studies (Spring, 1997)
5. Ibid
6. Christine de Pizan, City of Ladies, p11
7. ibid, p19-20
8. ibid, p9

Editor’s note: feature image by Hans Splinter. –PW