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T:/6-()6 THESIS COMMITTEE CHAIR DATE CALIFORNIA STATE UNIVERSITY SAN MARCOS THESIS SIGNATURE PAGE THESIS SUBMITTED FOR PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE MASTER OF ARTS IN LITERATURE AND WRITING STUDIES THESIS TITLE: "Rhetorics of Resistance and Revelation: Reading Daly, Woolf and Silko as Ecofeminist Literature" AUTHOR: Christina Bruer Ames DATE OF SUCCESSFUL DEFENSE: July 18, 2006 THE THESIS HAS BEEN ACCEPTED BY THE THESIS COMMITTEE IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS IN LITERATURE AND WRITING STUDIES. Dr. Lance Newman t:/6-()6 THESIS COMMITTEE CHAIR DATE Dr. Dawn M. Formo THESIS COMMITTEE MEMBER Dr. Sue Fellows y,;y-/)~ THESIS COMMITTEE MEMBER DATE Rhetorics of Resistance and Revelation: Reading Daly, Woolf and Silko as Ecofeminist Literature Christina Bruer Ames California State University San Marcos Summer 2006 Thesis Abstract Ecofeminist theory can be said to privilege the idea of immanence over transcendence in order to promote a philosophical shift towards understanding ourselves as part of nature, as fundamentally connected to all living things and the earth itself (Starhawk qtd. in Gaard 3). Restructuring society to reflect this egalitarian and ecological viewpoint necessitates a radical shift of consciousness, one that will require persistent critique of existing hierarchal structures. Religion and spirituality come under intense scrutiny in this transition, as seen in the texts I will discuss here. Daly, Woolf and Silko revive ancient and indigenous tradition in order to offer a powerful alternative to mainstream Christianity and the Western patriarchal tradition. My purpose here is to further movement towards reversing the deeply ingrained dogma of female inferiority that continues to haunt women, and to join the many feminist thinkers, philosophers, and theologians who consider Christian patriarchy a linguistic and symbolic system that no longer serves the needs of society. The concept of Goddess is a particularly useful rhetorical strategy in imagining an alternative to the status quo, as Goddess is embodied in the world and in all living things. Goddess is not simply a replacement for the noun God; rather, reviving Goddess symbolism is an act of linguistic activism designed to inspire a more reverential attitude towards women and the earth itself. Keywords: ecofeminism, Daly, Woolf, Silko, Goddess, Christianity, spirituality Table of Contents Introduction 1 A Matter of History 7 The Radical [Re ]Vision of Mary Daly 17 Virginia Woolf: Reluctant Feminist, Radical Intellectual 42 Recovering Spirit in Spider Woman's Web: The Nature of Healing in Leslie Marmon Silko's Ceremony 70 Epilogue 97 Works Cited 100 1 Introduction The myth that women are marginal to the creation of history and civilization has profoundly affected the psychology of women and men. It has given men a skewed and essentially erroneous view of their place in human society and in the universe - Gerda Lerner Today' s ecofeminism is restoring the earlier prehistory of goddess worship and its arts and rituals, which celebrate Nature as an order that is, in principle, not fully knowable precisely because humans are a part of it. Ecofeminism once more views Nature as sacred- Hazel Henderson ( qtd. in Gaard) The spirits are not intangible; they are not of another world. They are the way the local earth speaks when we step back inside this world - David Abram David Abram's essays speak to the necessity of rediscovering our sensual connection to the living land, "coaxing our communities and our cultures into a dynamic, dancing alignment with the breathing earth" (15). This sentiment eloquently alludes to a vital tenet of ecofeminism: the view that life on earth is an interconnected web rather than a hierarchy, and that androcentric and anthropomorphic values are projected onto nature in order to justify social and ecological domination. The broad historical and philosophical shifts leading to the formation and maintenance of hierarchal ideologies form a fundamental component of feminist/ecofeminist investigation; therefore, ecofeminist theory has found expression in religion and spirituality, the arts, literature, language, science and technology (Warren xiii). This comprehensive range of interrogatory analysis has 2 enormous potential to generate insights and perspectives relevant to the ambitious and vitally necessary goal of transforming a worldview that supports domination and replacing it with an alternative value system. This project will explore literary and rhetorical strategies of evoking such change. Ecofeminist theory can be said to privilege the idea of immanence over transcendence in order to promote a philosophical shift towards understanding ourselves as part of nature, as fundamentally connected to all living things and the earth itself (Starhawk qtd. in Gaard 3). Restructuring society to reflect this egalitarian and ecological viewpoint necessitates a radical shift of consciousness, one that will require persistent critique of existing hierarchal structures. Religion and spirituality come under intense scrutiny in this transition, as seen in the texts I will discuss here. Daly, Woolf and Silko revive ancient and indigenous tradition in order to offer a powerful alternative to mainstream Christianity and the Western patriarchal tradition. My purpose here is to further movement towards reversing the deeply ingrained dogma of female inferiority that continues to haunt women, and to join the many feminist thinkers, philosophers, and theologians who consider Christian patriarchy a linguistic and symbolic system that no longer serves the needs of society. Christian tradition typically denigrates the earth while fetishizing heaven, idolizes the machine over the cycles of life, and pushes notions of linear progress over ecological consequence, effectively producing the conditions for nuclear 3 annihilation (Caputi 243). In an effort to halt this doomed procession towards a manmade apocalypse, many writers have asserted the need for a new paradigm to guide human conduct, one that will revive a reverential and compassionate worldview. As symbols, images and language form the fundamental structure of ideology, the challenge becomes altering the deeply ingrained and static representations of patriarchal hierarchies and replacing these constructs with evolutionary, ecological and egalitarian value systems. The concept of Goddess is a particularly useful rhetorical strategy in imagining an alternative to the status quo, as Goddess is embodied in the world and in all living things. Goddess is not simply a replacement for the noun God; rather, reviving Goddess symbolism is an act of linguistic activism designed to inspire a more reverential attitude towards women and the earth itself. Feminists who utilize Goddess imagery and rhetoric seek to contest the idea of a transhistorical view of women as occupying a lesser or inferior social role, and to emphasize our responsibility to embrace life on earth. Recovering a female past increases understanding of history as a changing and evolving ideological structure; this knowledge also clarifies our ability to alter the course of history. The bible has historically and persistently been cited as justification for sexism, racism, classism and domination of the earth; biblical interpretation indeed cannot be separated from the social/ecological history of North America. Apocalyptic thinking in particular has had profound consequences, as concern for 4 maintaining and caring for the earth cannot be reconciled with anticipation of the rapture. The dramatic resurgence of this doctrine in current political realms and fictive pop culture makes the message of authors promoting compassion and earthcare particularly relevant. Unsurprisingly, the sages of all world religions, including Christianity, promoted compassion as the goal of all human beings; true compassion can lead to encounters with the divine. Religion in practice, however, is hardly congruent with the message of its prophets and becomes increasingly perverse over time. In a world torn apart by greed and hatred, yet in possession of nuclear technology, this combination of factors becomes particularly troublesome. Daly, Woolf, and Silko (and many others) logically position themselves in contrast to this ideology. Each author seeks to posit an alternative to the stifling strictures of Christianity that limit human potential and wreak havoc upon the earth. These authors stress the transformational qualities of intelligence, imagination and creativity as the necessary components of change. Mary Daly has been a particularly relevant critic of patriarchal religion, symbols and language. Her work has liberated language and female history from the stranglehold of biblically induced inferiority and denigration, offering instead a rich mythological history of feminine power. Christianity has espoused a cult of male dominance, in which female subservience and dependence has been enforced. Rather than realizing their intellectual and divine potential, women have been 5 forced into humiliating competition with other women for basic sustenance, resulting in a harmful division among women. Daly seeks to heal this fracture by restoring to women their ancient past, and educating them as to the monstrous tactics employed by patriarchy to ensure their continued subjugation. Daly reclaims the metaphorical power of words, words often distorted by the fathers of tidy time, doomed time (Wickedary 279). She utilizes Goddess imagery as "Metaphors of Metamorphosis,"
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