"'Haunting the Center': Russia's
Madwomen and Zinaida Gippius's 'Madwoman'." Slavic and East European Journal 46.4 (2002): 72733.
I certainly agree with Caminero-Santangelo's assertion that madwomen characters in literature have thus far remained silent and therefore disempowered, yet in Soledad the madwoman does speak, though she does this silently until the end of the novel when she outwardly speaks.
As Jane Ussher, author of Women's Madness, adds, madwomen "have been portrayed as women who dared to question, who attempted to rebel, and who thus speak for us all" (39).
Moreover, their madwomen characters can do very little with their madness; that is, they cannot act, physically revolt, and of course, cannot speak for themselves in any form.
Three
madwomen, referred to by the General as "salopes celestes," perform their weird antics to the shocked delight of the reader/viewer.
This situation denotes a clear shift in the understanding of madness as a gendered disorder, because the previous dominating constructs had been cast in male form.(2) Much has been written about the subsequent preoccupation with madwomen from early romanticism to the fin-de-siecle.
A further critical factor in understanding the processes behind this representational shift is illustrated by the absence of madwomen in Hogarth's delineation of the gallery at Bethlem.
Reported cases of excessive religious enthusiasm from Alexander Cruden to Kit Smart were similarly dominated by men.(9) And when madwomen were included, as in Ned Ward's journalistic account of touring Bethlem (The London Spy [1698-1709]) or in John Fletcher's The Pilgrim (1621), little was made of them; women were in effect upstaged by their more clever and entertaining male counterparts.(10)
The military regime tried to discredit the Mothers of the Plaza de Mayo by calling them
madwomen. In his Afterword, written just after Galtieri's rise to power, Julio Cortazar credits the Mothers with Videla's downfall and reminds us that some of the greatest visionaries in the history of the world have been called mad.
When the trial of the plutocrats ends with the
Madwomen finding them guilty of worshipping the almighty dollar, and the CEOs, Geological Engineers, Lawyers, and their gold diggers are subsequently baited by Aurelia to her underground lair and led to Hades, we are happy to join Weldon and his cohorts, as they exit, in a round from Bob Marley's anthem of the dispossessed, "Stand up for Your Rights."
Two
madwomen, a man who bends spoons, one who likes to live in a box for no apparent reason, one who can't see and another who wears tight trousers and sings in a high voice.
Drawing on Michael MacDonald's study of Richard Napier's medical practice, she analyzes the fragmented discourse and the shift from supernatural to secularized accounts of madness in relation to Ophelia and Lady Macbeth,
madwomen who die mournfully even as their male associates "recover" sufficiently to assert their (tragic) identity.
Oscar-winning Bay Area documentarians Allie Light and Irving Saraf ("In the Shadow of the Stars," "Dialogues With
Madwomen") again balance human interest and instructional value to potent effect in "Rachel's Daughters," which scrutinizes the nation's breast cancer epidemic.