Camille Claudel, Lost... & Found

Detail of L'abandon (or Sakountala) - bronze - 1905, Camille Claudel.

"Camille Claudel died in a lunatic asylum in 1943, alone and forgotten. Few people remembered that in her youth, she’d been regarded as the greatest sculptress of her generation. By the time she died, aged 78, amid the chaos and carnage of the Second World War, she’d become an obscure footnote in art history, merely remembered (if at all) as the muse and mistress of Auguste Rodin.

After the war Claudel’s work was ignored, while Rodin remained a household name. Yet lately something rather wonderful has happened – she’s been rediscovered, not only as Rodin’s model or his bedfellow but as an important artist in her own right."

- Via the BBC article: How Camille Claudel stepped out of Rodin's shadow.

***

Yesterday was a strange day... previously referred to as an "André Breton" sort of day... that is, dreamlike... or maybe the fragmented trance state which precedes the more coalescent realm of dreams. (But, yes, "surreality" is as good a word as any.)

I'd been attempting to establish a healthy beginning to my proposed third Empowerment post but was distracted (as I often am) by my research. Yes, I'm afraid I was down one rabbit hole after another. The André Breton post was one off-shoot of my mental travels and this post is, yet, another unexpected fruit from that particular tree; the sort of information that is just too amazingly wonderful to "save for later."

Some months ago, I'd come across a photo of a beautiful sculpture by Camille Claudel I'd missed previously (in 2016, while researching the Into the Madhouse section of this post.) Actually, I think it's possibly the most emotionally-satisfying sculpture I've ever seen. It wasn't the greatest of photos, however, and I saw no other evidence of it online at the time, but, I added it to my files, knowing that I'd share it on the blog eventually. Anyway, to "cut to the chase," I intended to use it in Empowerment Part III, but I needed both its date and title, so I wondered if, by this time, there was more information online. And, there certainly was... more than I could possibly hope for! Not only are there far better photos online now - and a plethora of documents referring to Camille -  but the photos of L'abandon (inset right, also above and below) were there to announce the opening of a new museum in March of last year... in Nogent-sur-Seine, France. And, the name of the museum is... (are you ready?):

 Musée Camille Claudel!!!

I really cannot say just how deeply happy I am to discover this information. My very special thanks go out to all the very special people who made this come to pass. I cannot think of an artist more deserving... or a more fitting postscript to the events of her tragic life. Merci!

Incidentally, regarding the other working title of L'abandon, Sakountala (or Shakuntala): it's the name of Sanskrit play - full name: Abhijñānashākuntala - by a fifth century Hindu poet, Kalidasa. I've just read the play and I'm still not sure why Camille chose that title, but, interestingly, (via this translation) we learn:

"The term Shakuntala means one who is brought up by birds (Shakun). There are references stating that Shakuntala was found by Rishi Kanva in a forest as a baby surrounded by, or, as some believe, being fed by birds after being left by her mother, Menaka."

A link to a related article (in French): Visite en images du nouveau Musée Camille Claudel.

"Tell me, beloved, what you want of me -

I am Love, who is filled with the all:

what you want,

we want, beloved -

tell us your desire nakedly."

- Poem fragment from The Mirror of Simple Souls, 1290 ?, Marguerite Porete.

An André Breton Kind of Day

A portrait of André Breton by Victor Brauner.
(Click-on images to enlarge.)

"I believe in the future resolution of these two states, dream and reality, which are seemingly so contradictory, into a kind of absolute reality, a surreality."

- Quote by André Breton found here.

"Who am I? If this once I were to rely on a proverb, then perhaps everything would amount to knowing whom I 'haunt.' I must admit that this last word is misleading,tending to establish between certain beings and myself relations that are stranger, more inescapable, more disturbing than I intended. Such a word means much more than it says, makes me, still alive, play a ghostly part, evidently referring to what I must have ceased to be in order to be who I am. Hardly distorted in this sense, the word suggests that what I regard as the objective, more or less de liberate manifestations of my existence are merely the premises, within the limits of this existence, of an activity whose true extent is quite unknown to me."

- The first paragraph from Nadja, 1928, André Breton sourced here.

From left to right: Max Ernst, Leonora Carrington, Marcel Duchamp
and André Breton, New York 1942. (Source). The painting in the background:
Ernst's Le Surréalisme et la peinture (Surrealism and Painting), 1942.

"Always for the first time
Hardly do I know you by sight
You return at some hour of the night to a house at an angle to my window
A wholly imaginary house
It is there that from one second to the next
In the inviolate darkness
I anticipate once more the fascinating rift occuring
The one and only rift
In the facade and in my heart
The closer I come to you
In reality
The more the key sings at the door of the unknown room
Where you appear alone before me
At first you coalesce entirely with the brightness
The elusive angle of a curtain
It’s a field of jasmine I gazed upon at dawn on a road in the vicinity of Grasse
With the diagonal slant of its girls picking
Behind them the dark falling wing of the plants stripped bare
Before them a T-square of dazzling light
The curtain invisibly raised
In a frenzy all the flowers swarm back in
It is you at grips with that too long hour never dim enough until sleep
You as though you could be
The same except that I shall perhaps never meet you
You pretend not to know I am watching you
Marvelously I am no longer sure you know
You idleness brings tears to my eyes
A swarm of interpretations surrounds each of your gestures
It’s a honeydew hunt
There are rocking chairs on a deck there are branches that may well scratch you in the forest
There are in a shop window in the rue Notre-Dame-de-Lorette
Two lovely crossed legs caught in long stockings
Flaring out in the center of a great white clover
There is a silken ladder rolled out over the ivy
There is
By my leaning over the precipice
Of your presence and your absense in hopeless fusion
My finding the secret
Of loving you
Always for the first time"

- A poem by André Breton found here

André Breton by Marcel Duchamp, 1945.

"...Breton began to believe that our everyday encounters and chance findings are actually psychologically pre-ordained by our subconscious.

As such, found objects were direct, already existing embodiments of our inner desires, that just need to be found, in a privileged chance encounters.

To trigger these encounters, the Surrealists would visit flea markets in the hope of being ‘called’ by certain items. Because of this, and also due to the group’s interest in primitive art (which they believed was art straight from the psyche, devoid of social interpretations of norms), the Surrealists are known for having been avid collectors of all sorts of objects.
However, the concept that Dali came up with is slightly different from that of chance objects. Dali’s aim when creating Surrealist Objects was to bring objects from dreams into the real world, whereas Breton understood objects as entities which reveal one’s inner desires. We therefore see two categories of objects used by Surrealists: on the one hand, those created from dream-material, which eventually become symbolically functioning objects – as most of them are twisted enough to not really be functional anymore; and on the other hand, objects revealed through chance encounters, which eventually help the Surrealist to fulfil an existing unconscious obsession, or to complete a piece which was missing a little something."

- From Objective Chance and the Surrealist Object. The Surrealists and their relationships to found objects bring to mind Louise Nevelson and her psychic posse (via this post):

"These helpers of Louise Nevelson would get up very early in the morning. She lived in a town house in Manhattan, I believe; and they would go up and down the alleys, looking for discards. They were all kinds of individuals who were perhaps misfits in the outer world, but she believed them to be tremendously psychic. They all worked for her as her technicians, her helpers, in finding objects and wrapping them up in newspapers and paper bags, bringing them home; and then when they had all these treasures before them, they would let the objects tell them where to use them. And this came from a kind of psychic dialogue with the found object – which, I might add, was very similar to what Carl Jung taught many of his patients, to engage in with many natural things in their own experience."

Breton and some found objects... found here.

"About four o'clock that same day a very tall man was crossing the bridge that joins the separate islands. The bells, or perhaps it was the trees, struck the hour. He thought he heard the voices of his friends speaking: “The office of lazy trips is to the right,” they called to him, “and on Saturday the painter will write to you.”  The neighbors of solitude leaned forward and through the night was heard the whistling of streetlamps. The capricious house loses blood. Everybody loves a fire; when the color of the sky changes it's somebody dying. What can we hope for that would be better?"

- From Les Champs magnétiques (The Magnetic Fields), 1920, André Breton, found here. As for the other Magnetic Fields, try here.

***

What's an André Breton kind of day? Well, let me put it this way, don't drive large vehicles or operate heavy machinery.

Qualifying Feminism: Empowerment and the Arts (Part II)

A poster in a London bus station featuring an image by the artist Egon Schiele.
The banner, however - strategically plastered over the figure's pubic area -

was not of the artist's device. See here or here.
(All images in this post can be clicked-on to enlarge.)

_______________________________________________

The C-Word: Censorship

“Art cannot be modern. Art is primordially eternal.”

- Egon Schiele, Austrian painter (June 12, 1890 - October 31, 1918).

"The purging wave seems to know no bounds. The poster of an Egon Schiele nude is censored; calls are made for the removal of a Balthus painting from a museum on grounds that it’s an apology for pedophilia; unable to distinguish between the man and his work, Cinémathèque Française is told not to hold a Roman Polanski retrospective and another for Jean-Claude Brisseau is blocked. A university judges the film Blow-Up, by Michelangelo Antonioni, to be "misogynist" and "unacceptable." In light of this revisionism, even John Ford (The Searchers) and Nicolas Poussin (The Abduction of the Sabine Women) are at risk."

- Via an English translation of one of the more coherent passages from the notorious "#MeToo" backlash letter published in Le Monde earlier this year, written and signed by 100 French women-of-note, up to and including Catherine Deneuve. The original document (in French) can be found here and, in English, here. Inset left is the  painting under scrutiny at that time, Thérèse Dreaming.

"As with previous awareness raising campaigns, it is not unlikely that the backlash will snowball and that the deeply entrenched patriarchal mechanisms that have maintained sexism for centuries will reassert themselves. That is after all how the system has survived to date. It is also all too likely that we will all — men and women — soon grow weary of allegations of sexual harassment as we have done in the past, making #MeToo a distant memory, a bud that did not blossom into long-lasting structural change. As Jessa Crispin writes in her manifesto about why she is not a feminist, popular social movements must, by their very nature, be “banal… non-threatening, and ineffective.” This underscores the problem with movements propelled by hashtags and celebrities."

- Excerpted from the Public Seminar article The Many Faces of the #MeToo Backlash, written by Maryam Omidi.

"In an angry riposte, French feminists described the letter’s signatories as “apologists for rape” and “defenders of paedophiles”, a reference to Deneuve’s vigorous support of the French-Polish film director Roman Polanski, convicted of raping a 13-year-old girl.

'There’s nothing really new in the arguments they use; they’re like the embarrassing colleague or tired uncle who doesn’t understand what’s happening,' a group of feminists wrote in an open letter of their own to French radio."

- Regarding a backlash against the former backlash via this article. Inset left is a still from Repulsion, a Roman Polanski film starring Catherine Deneuve (pictured) as a woman who kills two men, one of whom sexually assaulted her. As one might expect, Deneuve's character is portrayed as psychologically deranged (i.e., violence of men is expected and often applauded in a patriarchal society, violence in women - even when justified - is pathological.)

As for Roman Polanski, in 2018: "in light of the #MeToo and Time's Up movements, the Academy of Motion Picture Arts and Sciences voted to expel Polanski from its membership." As for Polanski's relationship with his "victim," Samantha Geimer, apparently they have become friendly... see Samantha Geimer on Roman Polanski: 'We email a little bit'.

"The problem of comprehending Lolita begins with this moral discrepancy and her literary position as a rape victim. It causes us to unravel with Humbert. We question the book, ourselves, our culture, and in the space between our disgust and Humbert’s desire, we obsess over and recreate the story. Spawning two films, several musical adaptions, ballets, plays, a Russian opera spin-off, fashion subcultures, and endless memorabilia, Lolita is a transcendent literary icon. Her ghost lingers in Lana Del Rey, Katy Perry, Britney Spears, Miley Cyrus and many a pop icon seen cradling a teddy bear in skimpy lingerie. The hyper-sexualization of young women is Lolita’s legacy, a cast thrown sixty years into the future: a transition from rape victim to sex icon."

- From Emily Roese's 2016 (Huffington Post) article: The Problematic Idolization of Lolita. Inset right is a detail from a poster for Stanely Kubrick's 1962 film adaption Lolita.

"Violence against women is often against our voices and our stories. It is a refusal of our voices, and what a voice means: the right to self-determination, to participation, to consent or dissent, to live and participate, to interpret and narrate. A husband hits his wife to silence her; a date rapist or acquaintance rapist refuses to let the 'No' of his victim mean what it should, that she alone has jurisdiction over her body; rape culture asserts that a woman's testimony is worthless, untrustworthy... Having a voice is crucial. It's not all there is to human rights, but its central to them, and so you can consider the history of women's rights and lack of rights as a history of silence and breaking silence."

- From Rebecca Solnit's A Short History of Silence, an essay from her (highly recommended) collection: The Mother of All Questions, 2017, Haymarket Books.  Regarding the photo (inset left) - "STILL NOT ASKING FOR IT" - more info can be found here and here.

***

Apparently, the poster which introduces this section is one of several which appeared in London bus stations this year announcing an exhibit of artwork by Egon Schiele, a Viennese artist and painter, known for his oddly contorted human figures, both nude and otherwise (inset right and sourced here). I don't know that any feminists were involved in the censorship of his work - and, possibly, the exhibition of his nudes in a bus station wasn't the most brilliant of plans to begin with - but, in terms of censorship "100 years old and still too daring" makes a significant point. In terms of culture, are we as a species moving forwards, backwards, or remaining stationary? More importantly, will the censorship of art and/or the artist - either contemporary or from the distant past - solve anything? Lastly, is the sensual and/or sexual content of art - regardless of the variety explored or intimated - a feminist issue? And, if so, should art fall under the jurisdiction of any and/or all other political and societal movements as well?

While I can both sympathize with and applaud the #MeToo
(and subsequent Times Up) movements - which marked the historical moment when women finally broke their silence and dragged a few "rape culture" enthusiasts out from under their proverbial rocks (where they'd been congregating for a very long time) - the infamous backlash letter signed by 100 French female luminaries was correct in one respect: suppressing a work of art due to its sexual content or the sexual behavior of its makers - even when said content or behavior is presently considered taboo - is antithetical to the nature of art, human creativity and human expression. But, most importantly, for a feminist, fanning the flames of censorship can also backfire.

Then again, history tells us that in almost every case of censorship or prohibition - across the board - the eradication of the offending behavior was not achieved... neither in the short term and, most certainly, not in the long term. Case in point: Lolita, the 1955 novel written by Russian American novelist Vladimir Nabokov (1899-1977). Basically, it's a feminist's nightmare - and a hebephile's wet dream - following the obsessional musings of a middle-aged man directed towards his manipulative, sexually precocious 12-year-old stepdaughter whom he eventually rapes. Banned in Great Britain and France for a period of two years, it was then banned in Australia from 1958 to 1965. Meanwhile, when it arrived in America, 100,000 copies were sold in its first three weeks. After all, nothing says "Must Read" like the word: "Banned"...

Farewell to a Free Spirit (with 8/17/18 update and Addendum)

Oksana Shachko (January 31, 1987- July 23, 2018)

"... I was deeply inside the religious world and very concentrated on my craft. It started to take off for me. At ten years old I had already started painting in churches and exhibiting my art. I was deeply inside all these institutional bodies, and because of it, I started believing in God. I always went to Church to pray. When I was twelve years old I decided to go live in the church, to paint icons and spend my life praying. I wanted to stop living a normal life and become a monk.

... (but) I started to think that I didn’t want to overwhelm my parents with stress, so I decided to stay. At that moment, I started to think about the meaning of believing. It was a big paradox for me. My parents are religious, they believe in God, they go the Church… But they refuse that I become a monk. I didn’t understand. I continued living with my parents and started searching for an answer to my questions. I continued painting icons but started engaging in more conversations with the people surrounding me. I wanted to know why they came and prayed in front of these icons. I also starting becoming critical of the Church. When I was fourteen, I found a group of young people from fifteen to twenty years old who organized philosophical clubs out of school... They were very critical of religion. I found them very interesting. I started to come more and more and read their books. I discussed religion with them and continued to say, “God exists,” wanting to prove it to them. One year passed, two years passed, and I became a total atheist...

Oxana and Sasha Shevchenko,
Kiev, 2013

... At this time, I met with Anna Hustol and Sasha Shevchenko with whom I created Femen. I never thought about feminism before. In Ukraine, feminism is never talked about. We had a lot of meetings with professors, the University director, the mayor, and some businessmen to gather money for the students. When I went to see those people, I was accompanied by a guy and they only listened to him. That was not normal. When I was seventeen, I started to get very angry about this with the other girls. That’s when we decided to create a girl movement, to prove to everybody that we are able to create, to do things, and to work."

- Excerpt from: A Meeting with Oksana Shachko,  a November, 2017 interview with Armelle Leturcq for Crash magazine from which the photograph of Oxana (inset left) was taken. The icon in the background - featuring the Virgin Mary wearing a burqa while breast-feeding the infant Christ - is her own work; a detail of which is shown later in this post. Inset right is a detail of a photograph found here.

"During the five years she was in Femen, Shachko was arrested dozens of times, interrogated, allegedly abused by police and spent almost a year in jail. She was also one of the members who was allegedly kidnapped in Belarus in 2011 after protesting the Belarusian president Alexander Lukashenko during a topless rally. Shachko and other members said they were forced to strip naked in the woods, were beaten, had oil poured on them and were threatened to be set on fire." 

- From Oxana's Huffington Post obituary.

***

Oksana Shachko (or Oxana, as she preferred) was an almost fragile young woman... slightly built and diminutive, but, at the same time, striking enough to have been a model, and fierce enough to have been a prize-fighter. She showed great skill as an artist at a very early age, and was groomed as a painter of religious icons: a highly traditional and stylized genre of image-making that left little room for personal expression. As a prepubescent girl, she was spiritual to such a degree that she came very close to entering a monastery.

However, by the latter half of her teens all this would change. She would question the validity of religion and turn to atheism. She would question her position as the subordinate female of the species and turn to feminism. She would question her own convictions in relation to the apathy she found in her native Ukraine and turn to activism. Ultimately, in 2008, she would help organize a small band of Ukrainian feminists. They called themselves "FEMEN" and set in motion a series of outrageous, theatrical demonstrations in response to the political, patriarchal and demoralizing injustices to women they observed in both Western and Middle Eastern societies. Inset right below: Oxana at work.

Unfortunately, FEMEN was not an entirely successful experiment. The women were often berated, humiliated, beaten and imprisoned. And, although they gained enough notoriety to make headlines worldwide - consistently photographed by male members of the press - they failed to make a favorable impression on a number of their fellow feminists who - with a few exceptions - managed to miss the point.

And, it got worse. In a 2016 interview, Oxana reflected: "After our protest against the elections in Russia, I was detained for two weeks. In the police department, I was blamed for everything and deported. From then on, I was denied entry to Russia, for life. We were arrested after every action in Ukraine but never were deported of course, because we were the citizens of the country. Yet our activism became physically impossible. In the end, we were accused of preparing a terrorist attack against Putin and the Patriarch Cyrill. They planted weapons, bombs, and also the portraits of these two beauties. Within one day... we managed to escape from Ukraine."

Can't Keep a Good Woman Down

Our Godmother... feminist artist, Judy Chicago.

"I told Chicago that I was struck that, though she had often struggled in her career — overcoming the disapprobation of critics, the indifference of institutions and overt and tacit misogyny — she had managed to hold onto a sense of her work’s importance. She said, with her usual matter-of-factness, that it was simply a matter of pragmatism."

- Excerpt and photo (above) via the recent NY Times' feature: Judy Chicago, The Godmother.

***

It's pretty much impossible to keep up with Judy Chicago, but never let it be said some of us  don't try! Recently chosen as one of the Times' Top 100 most influential people, and appearing on the cover of NY Times' (February) Women's Fashion issue, Judy is always newsworthy. Don't believe me? Just check out this avalanche of Judy articles appearing within the past year.

Anyway, she isn't our Godmother for nothing... although Our Fearless Leader, or Her Majesty will do...  Which is why I'm here today. I realize it's a little late but at 6:30 PM tonight EST Judy was at Stanford University chatting with art historian, Marci Kwon, at the Bing Concert Hall.

The event was Livestreamed here. When and if archival footage appears, I'll update this post with a link.

Writ on Paper, Wrought in Stone (with Addendum)

An interior photo of Cologne Cathedral in Westphalia, Germany.

"This is what linked all people, she wanted to say, in spite of time and space; this joined them in a timelessness, a spacelessness, in a collective mind that transcended all boundaries. This is what endured forever and ever, as long as the painting was preserved, as long as the written word endured. Sappho's few words, Plato's, Homer's... The works of a great artist entered that other kind of reality, the words of a great poet lived there; this is what human history is all about, our efforts to transcend our limitations, our petty wars, our fears. We build our cathedrals, paint pictures, write our poetry, our music, all in the same effort to transcend ourselves. They fill the history books with trash about conquests, wars, treaties, but, these are transitory. The human spirit sails above them, yearning for that other reality... finding it in moments of great art..."

- Excerpt from Welcome Chaos, a science fiction novel by Kate Wilhelm first published in 1983. Inset right is an interior photo of the Cathédrale Saint-Pierre de Beauvais in Beauvais, France, found here. (Click images for larger views.)

"At about the same time Hugo began experimenting with a new approach to prose, based on telling the story of less than ideal characters—a poor bohemian girl, a deformed bell-ringer and a lecherous archdeacon—the three pillars of The Hunchback of Notre Dame. Few fans of the novel, which has inspired several successful films, know that Hugo wrote it to save the famous Gothic cathedral of Notre Dame from demolition. During the Revolution Notre Dame had been used as a saltpetre plant. By the nineteenth century it had suffered so much neglect that builders wanted to reuse its stones for bridge construction. Gothic art was then regarded as ugly and offensive; so Hugo’s choice of the location was deliberate: it linked the grotesque characters with the ugly art. The first three chapters of the novel are a plea to preserve Gothic architecture—in Hugo’s words, a “gigantic book of stone,” which he, as a Romantic, found beautiful."

- Excerpt from How Did Victor Hugo Save the Famous Cathedral of Notre Dame From Demolition?  The photos - inset above and below - are of the famous Notre Dame (de Paris) gargoyles which were found here.

“He therefore turned to mankind only with regret. His cathedral was enough for him. It was peopled with marble figures of kings, saints and bishops who at least did not laugh in his face and looked at him with only tranquillity and benevolence. The other statues, those of monsters and demons, had no hatred for him – he resembled them too closely for that. It was rather the rest of mankind that they jeered at. The saints were his friends and blessed him; the monsters were his friends and kept watch over him. He would sometimes spend whole hours crouched before one of the statues in solitary conversation with it. If anyone came upon him then he would run away like a lover surprised during a serenade.”

- Excerpt from Victor Hugo's 1831 gothic masterpiece The Hunchback of Notre-Dame.

“Everything has been said about these great churches,” Rilke wrote. “Victor Hugo penned some memorable pages on Notre-Dame in Paris, and yet the action of these cathedrals continues to exert itself, uncannily alive, inviolate, mysterious, surpassing the power of words.… Notre-Dame grows each day, each time you see it again it seems even larger.” 

- Rainer Maria Rilke quote from a 2014 New Yorker article (7th in a series): Street of the Iron Po(e)t by Henri Cole.

"This time, Paris was just what I had expected: difficult. And I feel like a photographic plate that has been exposed too long, in that I remain forsaken to this powerful influence... Out of fright I went right off Sunday to Rouen. An entire cathedral is necessary to drown me out... Would you believe that the glance of a woman passing me in a quiet lane in Rouen so effected me that I could see almost nothing afterward, could not collect myself? Then gradually the beautiful cathedral was finally there, the legends of her densely filled windows, where earthly events shine through and one sees the blood of its colors."

- From a 1913 letter by Rainer Maria Rilke to Russian-born psychoanalyst - life-long friend and one-time lover - Lou Andreas-Salomé. Inset left is an interior shot of Rouen Cathedral found here. Inset right is one of series of paintings of Rouen by Claude Monet (and here). Inset left (below) is another.

"Ours, the scientists keep telling us, is a universe, which is disposable. You know it might be just this one anonymous glory of all things, this rich stone forest, this epic chant, this gaiety, this grand choiring shout of affirmation, which we choose when all our cities are dust, to stand intact, to mark where we have been, to testify to what we had it in us, to accomplish."

- Orson Welles, from his 1975 docudrama Vérités et mensonges ("Truths and lies") which focuses on the career of an art forger. The "stone forest" in the quote was a reference to the Cathédrale Notre-Dame de Chartres.

***

This is another of the 3 posts I had been working on - apart from the previous one - and it was a post I personally needed to create at the time. That is to say, like Rilke, I found myself (emotionally and spiritually) needing "an entire cathedral" to contain my high anxiety. Generally, I might have relied on the sight of Sandia Crest - mountains and cathedrals, after all, have a great deal in common in a symbolic sense... they both represent the union of the cosmos and earth - but there's an underlying order in the structure of a cathedral, an authentic Sacred Geometry evidenced by features like the (south) rose window (inset left) from the Cathedral Notre-Dame de Paris. What the mountain might intimate, the cathedral spells out in no uncertain terms. In this case, the source: the "dame," lady or mother, the infinite symmetry of the circular form from which the cathedral unfolded and inevitably returned.

(Appropriately) I'd been reading Kate Wilhelm's apocalyptic "Welcome Chaos"... and came across the first paragraph (quoted above) which ultimately inspired this interlude post. The quote resonated with me because it occurred to me recently that what is generally considered the history of the world is, for the most part, the history of war and the acquisition of territory. For the rest of humanity's long saga one ultimately has to turn elsewhere...

A Day For the Little Ladies (Updated 3/28/18)

Suffragette Sylvia Pankhurst in action circa 1914.
(All images: click to enlarge.)

"After the Socialist Party of America organised a Women's Day on February 28, 1909 in New York, the 1910 International Socialist Woman's Conference suggested a Women's Day be held annually. After women gained suffrage in Soviet Russia in 1917, March 8 became a national holiday there. The day was then predominantly celebrated by the socialist movement and communist countries until it was adopted in 1975 by the United Nations.

In August 1910, an International Socialist Women's Conference was organized to precede the general meeting of the Socialist Second International in Copenhagen, Denmark. Inspired in part by the American socialists, German Socialist Luise Zietz proposed the establishment of an annual Women's Day and was seconded by fellow socialist and later communist leader Clara Zetkin, supported by Käte Duncker, although no date was specified at that conference. Delegates (100 women from 17 countries) agreed with the idea as a strategy to promote equal rights including suffrage for women. The following year on March 19, 1911, IWD was marked for the first time, by over a million people in Austria, Denmark, Germany and Switzerland. In the Austro-Hungarian Empire alone, there were 300 demonstrations. In Vienna, women paraded on the Ringstrasse and carried banners honouring the martyrs of the Paris Commune."

- Excerpt from the Wiki entry for International Women's Day. Images: uppermost, Sylvia Pankhurst, activist and artist, and one of three daughters belonging to British suffragette Emmeline Pankhurst (her portrait - inset left - was painted by daughter Sylvia. Another example of S.P.'s artwork appears later in the post.) For more information about the Paris Commune,* see the foot-note section.

Regarding the German poster (inset right, above, and found in the Wiki article) - which, by the way, was banned in Germany at the time - reads: "Give Us Women's Suffrage. Women's Day, March 8, 1914. Until now, prejudice and reactionary attitudes have denied full civic rights to women, who as, mothers, and citizens wholly fulfill their duty, who must pay their taxes to the state as well as the municipality. Fighting for this natural human right must be the firm, unwavering intention of every woman, every female worker. In this, no pause for rest, no respite is allowed. Come all, you women and girls, to the 9th public women's assembly on Sunday, March 8, 1914, at 3 pm."

"The most dramatic celebration of International Woman's Day was in 1917 in Russia. Led by feminist Alexandra Kollontai. Central to their protest in 1917 were complaints over deteriorating living conditions. Rents had more than doubled in St. Petersburg, renamed Petrograd, between 1905 and 1915. Food prices, particularly the cost of fIour and bread, rose between 80 and 120 percent in most European cities. The price per pound of rye bread, the staple of working-class diets in Petrograd, rose from three kopeks in 1913 to eighteen kopeks in 1916. Even soap rose 245 percent in 1917 Petrograd. Merchants speculated in grain, fuel, and meat, while factories closed for lack of energy to run the plants. Female and male wage earners who faced layoffs often went on strike. Between January and February 1917, more than half a million Russian workers, mostly in Petrograd, went out. Taking the occasion of International Woman's Day March 8th in the West, but February 23d on the Gregorian calendar), women led a demonstration from the factories and the breadlines."

Soviet Women's Day poster.

- An excerpt from On the Socialist Origins of International Woman's Day (.pdf) by Temma Kaplan (1985). Inset right (above) is a photo of Russian feminist Alexandra Kollontai (1872-1952). It was the demonstrations and protests which occurred on and around March 8th, 1917, that signaled the beginning of the Russian Revolution! In the Wiki entry for the February Revolution we find:

"Women, in particular, were passionate in showing their dissatisfaction with the implemented rationing system, and the female workers marched to nearby factories to recruit over 50,000 workers for strike. Both men and women flooded the streets of Petrograd, demanding an end to Russian food shortages, the end of World War I  and the end of autocracy. By the following day 24 February O.S. (March 9 N.S), nearly 200,000 protesters filled the streets, demanding the replacement of the Tsar with a more progressive political leader."

"Fast forward to March 8, 1908: 15,000 women marched in New York City for shorter work hours, better pay, voting rights, and an end to child labor. The slogan “Bread and Roses” emerged, with bread symbolizing economic security and roses for better living standards.

Many of those who protested for working rights were young immigrants from Europe who came to the United States seeking better opportunities, says Carol Rosenblatt of the Coalition of Labor Union Women... “They had a much different expectation than when they got here. They were exploited.”

That May 1908, the Socialist Party of America declared that the last Sunday in February would be National Women’s Day." 

- Photo (inset right) and text borrowed from the 2013 article: Where Did International Women’s Day Come From? by Stephanie Solis. The photograph depicts workers at the Reliance Waist Company and is credited to the Kheel Center, Cornell University.

"Due to its ties with socialism and communism, perhaps it’s not surprising that International Women’s Day didn’t catch on here in the United States the way it did in other countries. Recently, however, international digital marketing campaigns have brought the holiday (in its less-political form) further into American culture, complete with corporate support from PepsiCo and other brands. In 2017, the official theme for International Women’s Day is #BeBoldforChange, a campaign that calls on its supporters “to help forge a better working world—a more gender inclusive world.”

- From the 2017 article The Surprising History of International Women’s Day via the History channel site. Regarding Women's Day 2018, well, the hashtag is: How will you continue to #PressforProgress? Inset left: McDonald's gives on a nod to IWD.

***

(Yes, it's finally Spring! And, yes, I'm finally back... after a weird, chaotic, confusing month. The operative question is: will I be spared a fourth "saison en enfer"? We shall see.

Meanwhile, as we know, International Women's Day fell on March 8th... which, of course, was weeks ago. But, believe it or not, I  began (diligently) constructing this post on that day. Alas, it had a lot of competition... I was already working on three others!

So, an entire month went by with utter silence on my part. Sorry, comrades. But, if it means anything, this post - for what it's worth - is finally presentable and, fingers crossed, 2 more should follow it fairly closely.)

Honestly, I generally ignored International Woman's Day in the past, figuring it was mostly a superficial, patronizing token of a holiday (as in, "here's a day for the little ladies" kind of thing). But, as it turns out, I was wrong. The day has a rich political history, and as we can see by the German poster from 1932 (inset right) - and the other posters featured above and below the jump - often a militant one!

A (totally unprecedented) Valentine's Day Interlude...

My Lady Greensleeves - oil on canvas - 1863, Dante Gabriel Rossetti

Lovesight

When do I see thee most, beloved one?
When in the light the spirits of mine eyes
Before thy face, their altar, solemnize
The worship of that Love through thee made known?
Or when in the dusk hours, (we two alone,)
Close-kissed and eloquent of still replies
Thy twilight-hidden glimmering visage lies,
And my soul only sees thy soul its own?
O love, my love! if I no more should see
Thyself, nor on the earth the shadow of thee,
Nor image of thine eyes in any spring,—
How then should sound upon Life's darkening slope
The ground-whirl of the perished leaves of Hope,
The wind of Death's imperishable wing?

Severed Selves

Two separate divided silences,
Which, brought together, would find loving voice;
Two glances which together would rejoice
In love, now lost like stars beyond dark trees;
Two hands apart whose touch alone gives ease;
Two bosoms which, heart-shrined with mutual flame,
Would, meeting in one clasp, be made the same;
Two souls, the shores wave-mocked of sundering seas:—
Such are we now. Ah! may our hope forecast
Indeed one hour again, when on this stream
Of darkened love once more the light shall gleam?—
An hour how slow to come, how quickly past,—
Which blooms and fades, and only leaves at last,
Faint as shed flowers, the attenuated dream.

Sudden Light

I have been here before,
But when or how I cannot tell:
I know the grass beyond the door,
The sweet keen smell,
The sighing sound, the lights around the shore.

You have been mine before,--
How long ago I may not know:
But just when at that swallow's soar
Your neck turn'd so,
Some veil did fall,--I knew it all of yore.

Has this been thus before?
And shall not thus time's eddying flight
Still with our lives our love restore
In death's despite,
And day and night yield one delight once more?

***

... just for love.

______________________

All poems and images are by Pre-Raphaelite artist and poet, Dante Gabriel Rossetti (12 May, 1828 - 9 April, 1882). His poetry can be found here. The images (inset) from first to last:

• Bocca baciata (1859) - The title of the painting translates to "mouth that has been kissed" from an Italian proverb Rossetti had written on the back of this painting: Bocca baciata non perde ventura, anzi rinnova come fa la luna. (The mouth that has been kissed does not lose its savour, indeed it renews itself just as the moon does).
• Beata Beatrix (1870) - Rossetti was said to have modeled the subject of this painting after his deceased wife, Elizabeth Siddal (1829 -1862).
• How They Met Themselves (1851-1860) - a pen and ink version. There are also two watercolors of the same image (found on the linked page).

Qualifying Feminism: Empowerment and the Arts (Part I)

Gal Gadot in her 2017 film role as Wonder Woman.

"But it was within this busy, unorthodox household, where (William Moulton) Marston upheld a "hodgepodge of Aquarianism and psychology and feminism," that Wonder Woman began to take shape. Marston proudly claimed that his most famous creation was meant to be "psychological propaganda for the new type of woman who ... should rule the world." The superhero made her debut in December 1941, the same month the United States entered World War II. With her mandate to fight "evil, intolerance, destruction, injustice, suffering, and even sorrow, on behalf of democracy, freedom, justice, and equal rights for women," Wonder Woman not only battles Nazis but also aids (in the guise of her alter ego, Diana Prince) female department-store workers on strike over meager wages."

- Melissa Anderson from her Newsday book review of The Secret History of Wonder Woman by Jill Lepore. Inset left is a Wonder Woman comic book panel (possibly from the 1970s) featuring an explosive rant which begins: "Men! It was you who did this, with your weapons and your war, and your mad need for confrontation..."

"This perception shifted over the years, however, as demonstrated in December 2016 when the United Nations decided to drop the title of "honorary ambassador for the empowerment of women and girls" which it had given to the comic book character Wonder Woman a few months prior, in a ceremony attended by the actors who had portrayed her (Lynda Carter and Gal Gadot). The title was eliminated in response to a petition signed by 44,000 people which argued that Wonder Woman undermines female empowerment due to her costume, described as a "shimmery, thigh-baring bodysuit with an American flag motif and knee-high boots". The petition stated that "it is alarming that the United Nations would consider using a character with an overtly sexualised image at a time when the headline news in United States and the world is the objectification of women and girls"...

The debate continued with the release of Jenkins' 2017 film, Wonder Woman, which according to the BBC had "some thinking it's too feminist and others thinking it's not feminist enough". Kyle Killian found an inherent contradiction in the construction of Wonder Woman as "a warrior" whom, she states, is also highly sexualized. Killian thus suggests that these elements "should not be the focus of a kickass heroine—her beauty, bone structure, and sexiness—if she is to be a feminist icon..."

- Excerpt from the Wiki entry for Wonder Woman, the 2017 film directed by Patty Jenkins. Inset right, Wonder Woman and her controversial costume.

"Spartan women, of the citizenry class, enjoyed a status, power, and respect that was unknown in the rest of the classical world. The higher status of females in Spartan society started at birth; unlike Athens, Spartan girls were fed the same food as their brothers. Nor were they confined to their father's house and prevented from exercising or getting fresh air as in Athens, but exercised and even competed in sports. Most important, rather than being married off at the age of 12 or 13, Spartan law forbade the marriage of a girl until she was in her late teens or early 20s. The reasons for delaying marriage were to ensure the birth of healthy children, but the effect was to spare Spartan women the hazards and lasting health damage associated with pregnancy among adolescents. Spartan women, better fed from childhood and fit from exercise, stood a far better chance of reaching old age than their sisters in other Greek cities, where the median age for death was 34.6 years or roughly 10 years below that of men."

- Excerpt from the Wiki entry for the ancient Greek city of  Sparta. Note that, in the ancient world, the life span of a woman was shorter than that of her male counterpart. Inset left is a bust of Helen (Helénē) of Troy (or Sparta) by the artist Antonio Canova. She was that famous swan daughter of (Spartan) Leda and the god, Zeus.

"Girls with guns, big guns - what fun! Even the most pacifistic woman - and really, I am - experiences a certain vicarious release when, with a gun in each hand, a superwoman blows away a flock of her opponents, without so much as blinking her eyes. Hell, I have a hard time swatting a fly, but when I watch Kate Beckensale blast her way through a bevy of creeps, I get to share a certain heady sense of power...

So, you go Kate, and Charlize, and Carrie-Anne... and you go Milla, and Sigourney, and anybody I may have left out. There are no underdogs quite so "under" as women, so, when you shine, all of our repressed warrior instincts finally get to kick some ass!"

- Excerpt from my (2011) PMB post "The New Superheroines - Girls With Guns." Inset right is
Kate Beckinsale as the Vampire (and Death Dealer), Selene.

***

From 1987.

The word "superheroine" isn't even an official word according to my computer system's 2009 dictionary... (and maybe it isn't now, either, judging by the way it's being underlined in red as I write this post). But, considering that the comic book character, Wonder Woman, made her debut over 70 years ago (in December of 1941), and noting, too, the plethora of female warrior-types who've invigorated the film, television and comic book industries since that time, well, one would think the word would have surfaced in the English language by now.

But, as it happens, the official world transforms very, very slowly... and, in certain areas of the globe, almost not at all; and in regards to the subordination of the female gender, well, despite several "waves" of feminists - and thousands upon thousands of years spent pushing the world's population out of their (collective) wombs - women are still essentially the underdogs. The odd thing is, even when a woman is the boldest, most attractive, most ingenious person she can be, chances are she still fears she is never quite good enough and her accomplishments are trivial, often driving her to overcompensate for a deficiency she never really had. Inwardly, regardless of her accomplishments, she still feels as if she's treading water, or as if some undefinable force continues to hold her back or drag her down. This is not a delusion. Metaphorically, society - under the spell of a pervasive patriarchal zeitgeist - clipped her wings many ages ago. And this legacy - this insidious mutation - was genetically* passed down to her in such a way, that she needs no outside force to enslave her - the trappings of her prison exist at all times embedded within her own psychology.

So, the question becomes: how can a maimed bird fly?