Added: Donel Haigh - Date: 20.09.2021 01:14 - Views: 45266 - Clicks: 1530
When assessing the growth of capitalism and industrialization, some women's historians have tried to determine whether or not these epochal shifts increased women's social and economic capital. They have examined the nineteenth century "cult of domesticity" that valorized middle-class women's roles as wives and mothers, and the new labor opportunities that opened up for working-class women in urban areas.
Bonnie Smith, for example, author of the book Ladies of the Leisure Classapplies a Marxist understanding of the specialization of labor to her study of the bourgeois women of the nineteenth century Nord, the region along the France-Belgium border. Smith argues that because mechanization shifted the site of production from the home shop to the factory, and bourgeois wives no longer worked alongside their husbands as producers in the modern economy, their labor became solely that of reproduction. Birth rates soared, volunteer work became the primary way upper-class women contributed to society, and feminism and reactionary Catholic politics developed as two oppositional ways bourgeois women responded to a project of modernity that excluded them Smith Smith's argument — that bourgeois women of the nineteenth century inhabited a "world apart" from their husbands and were thus excluded from shaping or experiencing New paris IN sexy women modernity — complicates our intuitive understanding of human history as a constant march toward a freer and more egalitarian society.
Smith focuses on the women of the Nord because their lives confirm an overall critique she makes of 20th century feminism — that it deemphasizes women's private sphere experiences at its own ideological and political peril. This is an argument of difference feminism, the idea that women can contribute to society is that which is inherently female, as opposed to that which is common to both men and women, hence Smith's focus on the domestic, private sphere's centrality in women's historical experience.
But were women really ancillary to the process of modernization, and did women as a group really experience ificant social and political setbacks over the course of the nineteenth century? In this paper I will argue that examples of popular 19th century literature dispute Smith's conception of modernity as a step backward for women, and thus raise questions about her prescriptions for the contemporary feminist project.
Representations of women produced by established bourgeois writers and artists of 19th century France show that bourgeois gender ideology was both more fluid than Smith depicts it, and also less successful in keeping women locked within the home and out of the bustling public marketplace that defined modernity.
These handsome leather-bound books were bestsellers among the urban bourgeoisie, who exhibited them in their parlors much the way we would display a coffee-table book of paintings today. It is difficult to compare such a text to Smith's research on the 19th century Nord. Walter Benjamin defined modernity as a period in which drastic changes took place in the public sphere. So in looking at this example of 19th century popular literature, it would seem that not only was bourgeois gender ideology much less fixed than Smith imagines it to be, but that bourgeois writers of the time implicitly accepted women's role in the process of modernization, even if they did not approve of women's public activity or of modernization itself.
In her collection of essays Gender and the Politics of HistoryJoan Wallach Scott makes the case for a theoretically-based writing of gender history, explaining, "Feminist history then becomes not the recounting of great deeds performed by women, but the exposure of the often silent and hidden operations of gender that are nonetheless present and defining forces in the organization of most societies This "silent and hidden operation" often plays out within a text. Janin was also conscious that he was writing a historical text — one that future generations would look to in imagining Paris at a time when modernity was blooming; when all that was comfortable and understandable was being replaced by much that was radical, confrontational and even obfuscated.
Janin exposes his extreme negativity about modern life in the introduction, as he imagines how future generations will define his age:. His description of the new, urban woman is also colored in this language of morality. But while the modern male might be deceptive in his business dealings, the modern female is deceptive in sexual matters of the body and of the heart. Janin writes:. Here, Janin trades in two recurrent characterizations of the modern woman, the first being her love of luxury goods, and the second being her artificial nature in matters of the heart.
Janin combines these two stereotypes in his final metaphor, in which he compares the amorous heart to a "display" of gold chains in the window of a jewelry shop. Janin is ridiculing the spectacle of the dramatic, modern love affair, in which the most intimate details of two people's lives are aired in public. It is important to note that Janin locates this modern woman in the New paris IN sexy women sphere in his introduction, as opposed to Bonnie Smith, who locates the women of the Nord in their private sphere, domestic capacities, and examines their relationship to modernity from that standpoint.
So if modernity is based at least part on the reshaping of the public sphere, Janin observes woman as a vital part of that process, while Smith, with her limited view of history in terms of economic production and the alienation of labor from production, excludes them from it, arguing that women live in "a world apart.
Smith draws a distinction between bourgeois and working-class women that writers of the nineteenth century may not have. And at least in Janin's point of view, even completely domesticated bourgeois women are active in redefining urban culture because of their illicit, yet shockingly public, adulteries. In terms of the relationship between marriage and modernity, where Smith sees a valorization of traditional marriage and domesticity, Janin sees an erosion of it, represented by an increase in incidences of adultery.
In the modern city, where most people were alienated from production, new mass production provided a new economic opportunity — that of the salesperson. In these positions, "common" girls were able to brush up against upper class society in a way that la grisettethe young bohemian worker, could not.
La grisettetoo, however, was able to meet her economic and social needs through participation in the urban public sphere. I will discuss her unique place in the social and economic hierarchy in the next section of the paper.
A conservative monarchist, Balzac nevertheless displays a more positive outlook of the modern, urban woman than does Janin. Janin does not draw class distinctions between women when he criticizes the way in which changing gender roles and public sexuality define the licentious urban public sphere.
But Balzac, in positioning la femme comme il faut as a foil to the bourgeoiseactually supports the ambitions and grace of the lower class, yet acculturated, working girl, and criticizes the vacuity of the dominant cult of domesticity. He even recognizes, as Smith does, the psychological havoc that enclosed domesticity wrought on upper middle-class women. Like Smith, Balzac displays disgust at the materialism and "softness" of la bourgeoise.
Unlike the professionally busy, unmarried femme comme il fautthe bourgeoise is forced to tote nagging children with her through the streets of Paris. She rushes, but has nothing much to do other than shopping, in which she acquires more and more tasteless objects for her overly decorated home.
Balzac vividly describes a public sighting of a bourgeoise :. Balzac is sympathetic to the plight of housewives. The bourgeoise is "mother in public," she is "admirably" obsessed with personal hygiene and maquillage. In fact, Balzac seems to be criticizing the bourgeoise for bringing the domestic, private sphere into the public space. She does so in the form of motherhood, dress, and domestic aesthetics. Balzac, acknowledged to be a bourgeois conservative uncomfortable with many aspects of modernity, is nevertheless regarded as a great defender of women's humanity.
According to Bonnie Smith's conception of conservative bourgeois values, women's role in the economy was constrained to that of biological reproducer and mass-produced goods consumer.
Writing about the role of the woman as reproducer, Smith states:. This biologically-defined woman ventures into the public marketplace only as a consumer needing to purchase the products necessary for her to create a sanctuary out of the domestic space. In the physiology of la femme comme il fautBalzac certainly seems to share the disdain for the materialistic "taffeta-clad lady" that Smith writes about in her description of bourgeois economic and gender ideology. But Balzac's text does not fit within Smith's thesis on reproduction as the key to bourgeois respectability for women.
The women Balzac truly respects are les femmes comme il faut, those who refuse to retreat into a private "constellation" of the domestic space.
In an age of materialism, these young women work hard, stay busy and perhaps above all, display feminine "good taste" and sexual charm. In fact, it seems that Balzac would classify the ideal woman not as a domestic goddess or as a consumer, but as an active participant in the marketplace who manages to maintain a feminine sexuality that is divorced from reproduction. Like Janin, Balzac sees the new, openly sexual urban woman as a harbinger of modernity, and charts modern urban life in her lifestyle and comportment.
Revealing a positive attitude toward societal transformation, Balzac writes:. The internal contradiction in this text is clear. As in Janin's introduction, here we see a male author using female types to negotiate his excitement about, but reluctant acceptance of, a new social order. Even as Balzac lauds la femme comme il faut as a uniquely modern creation who admirably stands her ground despite her uncertain economic and social identity, he valorizes her for representing somehow something old.
She is "the last image of good taste, of spirit, of grace, of distinction my italics. She continued to express her tie to nature and its attendant weakness and power through primitive s and rituals. The bourgeois woman continued an outdated holistic vision into the fragmented atmosphere of the nineteenth century" She did so through her personal dignity and unwillingness to obsess about material objects in the way the housewife did.
Both Balzac and Janin, then, are suspicious the facades women put up and their tendency to dissimulate. But while Janin blames adultery on the new public role of women, Balzac recognizes that the institution of marriage itself is partly at fault. In his femme comme il faut physiology, Balzac emphasizes that many modern social exchanges are artificial, especially those between men and women. But even as he trades in the age-old stereotypes about women being somehow mysterious and incomprehensible, Balzac does not seem to exhibit Janin's disapproval of women in public.
In fact, the mystery surrounding the very public femme comme il faut is part of what makes her sexually attractive to men, and in Balzac's view, because she is an inherently moral creature, this must not be such a bad thing. He writes:.
This sexy, public persona is what distinguishes la femme comme il faut from la bourgeois e, whose sexual persona is defined not by mystery, but by motherhood. Unlike la grisettewhose physiology was written by Janin, la femme comme il faut clings to bourgeois notions of respectability — she waits until marriage to have sex. La Modistea shop girl who works deing windows and other retail displays of luxury items, is presented as a typical femme comme il faut in the mode of Balzac.
She works within the "symbolic system 89 " of bourgeois femininity as described by Smith; la modiste 's work is the public sphere manifestation of the private sphere housekeeping Smith writes about in Ladies of the Leisure Class. As a writer, d'Anspach is concerned with showing a male audience the respectability of the middle-class working woman, and the way in which women can participate in the modern project of a meritocratic economy.
Directing a skeptical male audience who may not be comfortable seeing a woman in the public sphere, d'Anspach writes:. By comparing La Modiste to men who try to improve their lot in life through economic activity, d'Anspach locates women as players in and contributors to the modern social and economic project.
D'Anspach has a more nuanced and realistic view of women's role in modernity than Balzac, Janin or Smith. Because she understands that modernity was in fact, transformative for many women, she is able to explain how they enthusiastically took part in it. But d'Anspach also understands that respectable women are still expected to conform to bourgeois values when it comes to home and family. Her modiste will never achieve upper middle-class status by working in a boutique. To do that, she will need to make a good marriage, and d'Anspach accepts that ultimately, that is how these young women will better themselves.
By selling commodities to the rich, they expose themselves to a world of eligible suitors who might not ever have considered them in another era. This relatively liberated working woman becomes a commodity herself. She must look pulled together, smile at her customers, and engage in coquettish conversation with ease. Her sexuality is for sale. So while Smith conceives of 19th century women as reproducers and consumers, it is clear that another role was open to them: that of the self-marketer. La modiste barters in traditional femininity in the hope of attracting male consumers.
D'Anspach unabashedly approves of the way in which la modiste brings her sexuality into the urban marketplace as a working woman. In doing so, this femme comme il faut manages to improve her own situation in life while simultaneously contributing to the economy and thus to the project of modernization itself. She is a decidedly public sphere character who delights in new opportunities available to the modern woman.
La grisette is a similar female urban type who publicly trades in sexuality and hopes to make beneficial alliances with men. But la grisette is fundamentally different from les femmes comme il faut for two reasons: first, she uses her sexuality in a different, more revolutionary way, and secondly, she New paris IN sexy women not with men of the bourgeoisie, but with bohemians, a subculture regarded with suspicion by the upper middle-class.New paris IN sexy women
email: [email protected] - phone:(812) 742-1567 x 6299
Succes De Paris Fujiyama oz Women's Eau de Toilette