By Gillian Brown
Gillian Brown's publication probes the foremost dating among family ideology and formulations of the self in nineteenth-century the USA. Arguing that domesticity institutes gender, classification, and racial differences that govern masculine in addition to female identification, Brown brilliantly alters, for literary critics, feminists, and cultural historians, the serious standpoint from which nineteenth-century American literature and tradition were viewed.In this examine of the household structure of individualism, Brown strains how the values of interiority, order, privateness, and enclosure linked to the yank domestic come to outline selfhood ordinarily. through interpreting writings by way of Stowe, Hawthorne, Melville, Fern, and Gilman, and by way of studying different modern cultural modes--abolitionism, consumerism, structure, inside adorning, motherhood, mesmerism, hysteria, and agoraphobia--she reconfigures the parameters of either domesticity and the styles of self it models. Unfolding a representational background of the family, Brown's paintings bargains outstanding new readings of the literary texts in addition to of the cultural contexts that they include.
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Additional info for Domestic individualism: imagining self in nineteenth-century America
Sample text
Hence, in Stowe's politics of the kitchen, abolishing slavery means erasing the sign and reminder of the precariousness of the feminine sphere. Page 17 To read Uncle Tom's Cabin as Stowe's manifesto for family integrity is, of course, no twentieth-century innovation. Ever since George Sand noted in her 1852 review that "this book is essentially domestic and of the family," readers of Uncle Tom's Cabin, especially feminist readers, have continually noticed the novel's politicization of domesticity.
Eliza, Harry, and George Harris, the runaway slaves reunited in the Halliday sentimental utopia, discover that "[t]his, indeed, was a home,homea word that [they] had never yet known a meaning for" (1: 205). Rachel's "simple, overflowing kindness" defines the perfect home, and that kindness includes helping runaway slaves. This defiance of the Fugitive Slave Law demonstrates the commitment of the Quaker community to God's love and familial feeling over man's law. In Rachel's kitchen the boys and girls share domestic duties under their mother's guidance while their father engages in "the anti-patriarchal operation of shaving" (1: 205).
In the name of domesticity, Uncle Tom's Cabin attacks not only the patriarchal institution but nineteenth-century patriarchy, not only slave-traders but the system and men who maintain "the one great market" upon which trade depends (1: 109). Page 24 Stowe recognized the power for women in the alliance her sister forged, but she also perceived the limits of women's power in a patriarchal domesticity. She sought a more radical and extensive power, to be obtained through the replacement of the market economy by a matriarchal domestic economy.
