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©2011 Pilar Martínez Quiroga ALL RIGHTS RESERVED ©2011 Pilar Martínez Quiroga ALL RIGHTS RESERVED NOSOTRAS: COMUNIDADES DE MUJERES EN LA NARRATIVA ESPAÑOLA ENTRE EL SIGLO XX Y XXI by PILAR MARTÍNEZ QUIROGA A Dissertation submitted to the Graduate School-New Brunswick Rutgers, The State University of New Jersey in partial fulfillment of the requirements for the degree of Doctor of Philosophy Graduate Program in Spanish written under the direction of Professors Margaret H. Persin and Phyllis Zatlin and approved by ________________________ ________________________ ________________________ ________________________ New Brunswick, New Jersey October, 2011 ABSTRACT OF THE DISSERTATION NOSOTRAS: COMUNIDADES DE MUJERES EN LA NARRATIVA ESPAÑOLA ENTRE EL SIGLO XX Y XXI By PILAR MARTÍNEZ QUIROGA Dissertation Director: Margaret H. Persin and Phyllis Zatlin In my dissertation I analyze how Spanish women writers have used the historical and autobiographical novel in order to reinvent both personal lives and national histories and to reconfigure new feminine communities. While the primary goal is Spanish literature, I approach the definition of women’s community from a multidisciplinary perspective that includes political, sociological, economic, religious, and anthropological issues, paying special attention to instances of resistance and social change reflected in recent narratives written by Spanish women. Counteracting previous metaphysical and religious conceptions of a homogeneous community, I analyze the reflection of a multiple, plural feminine subject, as found in different spaces and relationships. I begin the dissertation by exploring the specific family ties created between women: thus, while chapter one studies the bonds between mothers and daughters, chapter two focuses on the relationship between sisters. The rest of the dissertation moves from the private to the public realm. In chapter three, I analyze how feminine friendship is the first form of public association that allows for the creation of a women political community. The fourth chapter deals ii with the creation of communities of feminine readers and authors, and how they are shaped by editorial ideologies and practices. In chapter five, I analyze the intersections between feminism and nationalism in the Historic Communities of Spain: Catalonia, Basque Country, and Galicia. iii Dedicatoria Volviendo la vista atrás, reparo en muchas personas sin las cuales este proyecto no habría sido posible: la primera de ellas, la profesora Phyllis Zatlin. Desde el primer seminario que tomé con ella, no pude dejar de seguir escuchando su inmensa sabiduría, acompañada de su ingenioso sentido del humor. Si no fuera por sus cautivadoras clases, no sólo no existiría esta tesis sino que tampoco yo seguiría en los EEUU. También me gustaría agradecerle a la profesora Zatlin su constante preocupación por mí y por todas mis compañeras. Pero no sólo he tenido la suerte de contar con una magnífica directora de tesis, sino que también he podido aprovecharme de una siempre dispuesta codirectora. Me gustaría agradecerle a la profesora Margaret H. Persin que no dudara ni un momento en apoyar mi proyecto y que no se haya cansado de hacerme sugerencias y de pelear con mis a veces ausentes construcciones sintácticas. Para completar mi comité, he tenido la fortuna de disponer del agudo instinto teórico de la profesora Yeon-Soo Kim, quien siempre ha sido capaz de dirigirme por este difícil camino. Para cerrar este comité, he tenido la fortuna de poder contar con la profesora Rosalía Cornejo-Parriego como lectora externa, cuya labor académica fue una guía imprescindible para esta tesis. Por último, quisiera agradecer a todo el Departamento de Español y Portugués de la Universidad de Rutgers su ayuda financiera y al Ministerio de Asuntos Exteriores la beca de investigación para el verano de 2010, concedida a través del “Program for Cultural Cooperation between Spain’s Ministry of Culture and US Universities”. En el departamento de español de Rutgers también sólo tengo palabras de agradecimiento para Marcy Schwartz, Thomas M. Stephens y Jorge Marcone y, por supuesto, para Rosy Ruiz y para todos los compañeros de Piscataway. Gracias a todos. iv Pero, nada de todo lo anterior hubiera sido posible sin las mujeres de mi casa, gracias mamá e Isa; ni sin Javier, por todo, siempre. v Índice de contenidos Abstract …………………………………………………………………………… ii Dedicatoria ……………………………………………………………….………. iv Índice de contenidos …………………………………………………………….... vi Introducción ………………………………………………………………………. 1 Capítulo 1. Las nuevas madres e hijas: la sociedad por delante de la teoría …….... 46 Capítulo 2. Hermanas: la relación olvidada……………………………………… . 90 Capítulo 3. La amistad entre mujeres: el salto a lo político……………………… 132 Capítulo 4. La mujer lectora y escritora…………………………………………... 177 Capítulo 5. Comunidades de mujeres y comunidades históricas…………………. 219 Conclusión ………………………………………………………………………. 282 Obras citadas ……………………………………………………………………. 288 Curriculum Vita …………………………………………………………………… 317 vi 1 Introducción ¿Por qué comunidades y no genealogías? Muchas han sido las feministas que han reivindicado una genealogía de mujeres siguiendo la línea política de subversión que le otorga Michel Foucault en su artículo “Nietzsche, la généalogie, l’histoire”, entre ellas Judith Butler, Chandra Mohanty y Jacqui Alexander, Luce Irigaray o Rosa María Rodríguez Magda.1 Estas críticas han aplicado este método foucaultiano para analizar la situación de la mujer desde diferentes disciplinas. La genealogía consiste en buscar cómo se ha articulado el discurso y por/en beneficio de quién. Esta técnica parte de la base de que la historia no existe como tal, como linealidad, y no tiene un telos sino que está formada por fragmentos conformados por el discurso del poder. Este método de investigación de Foucault abrió un amplísimo campo a diferentes grupos marginados por la historia y en búsqueda del desmantelamiento del entramado discursivo oficial. El feminismo es sólo uno de los “–ismos” que han recurrido a esta técnica. En estas páginas se utilizará este método para definir diferentes comunidades de mujeres observables en la literatura femenina española más reciente. La genealogía es una herramienta que nos ayuda a rastrear de forma diacrónica un grupo de mujeres, es un seguimiento del grupo a lo largo del tiempo. No obstante, el objetivo aquí es sincrónico, una disección del tiempo y espacio presente. Por supuesto, para este fin es imprescindible hacer uso de la labor de reconstrucción de las genealogías hechas desde el feminismo. Sin embargo, el objetivo es ir más allá de las genealogías. Se pretende utilizar esa información para analizar las reivindicaciones de diferentes comunidades de mujeres en 1 Véase Gender in Trouble (1999), Feminist Genealogies, Democratic Futures (1997), Sexes and Genealogies (1993) y Foucault y la genealogía de los sexos (1999), respectivamente. 2 la actualidad en España. Lo fundamental es observar cómo actúan conjuntamente estas mujeres ante problemas concretos ubicados en un espacio, un tiempo, una historia, una cultura más específica. El punto de partida es el supuesto mostrado por Irigaray: las relaciones entre mujeres han existido y que ahora empiezan a recuperarse. Una genealogía de mujeres dentro de nuestra familia: después de todo, tenemos una madre, una abuela, una bisabuela, hijas. Olvidamos demasiado esta genealogía de mujeres puesto que estamos exiliadas […] en la familia del padre-marido; dicho de otro modo, nos vemos inducidas a renegar de ella. Intentemos situarnos dentro de esta genealogía femenina, para conquistar y conservar nuestra identidad. Y no olvidemos tampoco que ya tenemos una historia […] que han existido algunas mujeres y que con demasiada frecuencia las olvidamos. (Duplaa, La voz testimonial 98) Una vez el feminismo ha encontrado y reforzado esas relaciones entre mujeres, ¿cuál es el siguiente paso? Se intentará demostrar que el próximo estadio es la comunidad, la praxis de las genealogías. A leer bibliografía sobre feminismo se experimenta la sensación de que la genealogía es un concepto burgués, mujer blanca clase media; tampoco se puede olvidar que es un concepto que ha sido empleado por el patriarcado para mantener el status quo.2 Por el contrario, se recurre a la noción de comunidad para aludir a algún conflicto in situ de mujeres en Latinoamérica,3 África, Oriente Medio o India. La imagen transmitida por un sector del feminismo es que las reivindicaciones en situaciones reales sólo suceden en el tercer mundo o en países en desarrollo. El objetivo aquí es demostrar que en España todavía hay comunidades de mujeres que se enfrentan a problemas concretos, del día a día. Por supuesto, las condiciones del feminismo en 2A lo largo de esta tesis se usará la definición de patriarcado dada por Rosa María Rodríguez Magda: “Por patriarcado podemos entender tanto un sistema histórico –de parentesco, producción y defensa–, cuanto las prolongaciones simbólicas de ese dominio masculino hasta nuestros días” (57). En cuanto a la relación de genealogía y patriarcado la misma crítica afirma que: “La estructura patriarcal está basada en la idea de genealogía, pues tiene como fin la unidad de las familias, la inclusión dentro de un linaje, los vínculos de sangre y pactos económicos y de defensa de otras familias y clanes. Dado que el sistema patriarcal se organiza jurídicamente para defender la autonomía, la perpetuación y defensa del grupo, ha de especificar claramente la línea legítima de herencia y la demarcación de vínculos de parentesco”(59-60). 3
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