1. There was a greater opportunity for scientific inquiry for women and men in the seventeenth century. The progression of science included epic battles with conservative authorities. What did it mean to finally understand the world round? The type of man who was easily able to adapt to new realities was a special type of person. Their daughters would be growing in a more accepting environment. The Baker’s daughters understood their father’s trade with the mixing of work and domestic space. A new division was being created, but their still remained a blending that allowed daughters to display natural talents. The scientific method worked for daughters as sons. Inside the family direct evidence demonstrated the importance of an observation, not the gender of the witness.
Women scientists for the most part had scientist fathers. Just as most female artists had artist fathers. In the early modern period, the distinction between art and science is difficult to distinguish. Artists were invaluable in the teaching of science. They observed and depicted the natural world. Science made strides describing the motions of the planets and ever more complex mathematics. In the seventeenth century, knowledge was finally becoming debatable again. It was the awaking of the spirit of discovery. More fathers were asking more scientific questions. Hence, more daughters were witness to the genesis of new understanding. The special type of person who was able to ask the logical question and gain new comprehension was the unique parent that offered their daughter the opportunity for scientific inquiry. The postmodern period differs in that the majority is unique. As were taught, these 1700’s were no longer so dark.
On the more practical side, the publishers seemed to realize that there was a market out there literally untapped. People had little understanding of economics in the early modern period (MC 281-282). As literacy increased, more women taught their friends to read. Although there is very little evidence for this activity to due its nature, I am comfortable with the assumption. Special fonts were developed for women, which seems simply amazing. This was the Internet of the day. The architecture. The market is an almost a self-directed power in a society with little understanding of supply and demand.
Victor Hugo called the printing press the new architecture of mankind (NotreD). The way society passed down the code, the ethos, and the eternity. Those lessons were for everybody. The ritual communication left architecture and we saw grand revivalism in the cities: nothing new for a long time. The printed word was to be the new medium of communication. The printed word allowed more details. Naturally, more people had new questions.
2. The legal system shifted from an accusatorial form of justice, to an inquisitorial form of justice. Accusers remained unknown. Today we would consider that a violation of human rights. That form of justice removes all liability from the accuser. The earlier system said: you accuse, and then you prove your case. If there is no conviction then the accuser could be held liable.
There was also a new strategy employed by the prosecutors. Witchcraft was seen as committing treason against god in league with the devil. This was heretical by nature. They looked for marks that any women might have. Torture was the prescribed course for confession. The system was flawed in its tendency to frenzy.
The common sense notions remained as the old system once believed; witchcraft was the day-to-day use of magic to do harm. The Jewish community understood evil as the wages of sin, but the Christian authorities had the devil to blame when plausible. Maleficia was the new law, naturally linked to the devils plans.
3. In every case that a woman was lucky enough to be in the environment to become an artist: she was denied access to anatomical theory and practice in art. They were separated based upon common perception in the community about what was not appropriate for even the most exceptional woman.
P2 Maria Winkleman and Louise Labe were both able to excel in fields dominated by men. Maria created calendars with her astronomer husband; working as an astronomer herself. Louise became famous for her poetry; not an easy task for a woman of her day.
Louise believed once more women were educated men would realize how they had wronged women. John Calvin, with little understanding of the free market, suggested she exchanged sexual favors for publication. Maria received public rebutting as well after the death of her husband. The academy in Berlin proclaimed, “We are ridiculed for commissioning a calendar from a woman.” Her work was just fine in partnership with her husband, but female skill was not a generally accepted view by the authorities.
M1 Isabel of Castile and Catalina de Erauso are the opposite extremes of strategies used by women in order to create a meaningful identity. They in fact received the ultimate recognition for their unique lives: a direct papal blessing upon their lifestyle choices.
One woman placed in a convent at four year old. Her escape 11 years later was her next glimpse beyond the cloistered order. She was bold enough to work for her own relatives, even as they searched for her in vain. She had no identity at all. She took off ignorant of the world’s social constructs. To the amazement of all she returned to tell her story to the pope. In the strangest turn of events since Vatican II, papa said sure my child you can continue your life as a man. She demonstrated her strength perhaps most of all through her confirmed virginity. So much like a man, the Pope even was comfortable with a hint of lesbian affection.
Another woman was born to be Queen in an age when no one knew what it could mean to have a female monarch. All around your childhood a justification and consensus is built, that brings you eventually to ultimate power. Isabella was to be a legend in reuniting Spain, what no man could do. She had rid Europe of the Muslims and became the model of a strong Christian ruler.
The Pope, so ecstatic to have a demonstration that the church’s will was the ultimate force working in the world, delegated Isabella direct control of the Inquisition by picking the representatives. This power no other ruler was given. Nobody expected the Spanish Inquisition. Isabella was creating a new identity because she had none as property of the state. She also had little direct contact with the lives of the under classes. Her struggle to create herself seems similar to Catalina de Erauso; they were both in such unique isolation with unique educations; they became friends with the Pope. The church did not see them as women, but as unique individuals placed on twisted and narrow paths by God.
M2 “Behind the Veil” and Laura Gowing’s article demonstrate very different type of strategies for women to gain control of their lives. The Morsca represent a group that try to remain as distant from authority as possible. If confrontation is forced, a woman could confess to anything in hopes that she would receive less punishment than her husband would. The women Gowing describes are seeking a sort of formal justice under the jurisdiction of the church. One of the chief responsibilities of a Christian woman was to maintain the piety of the household (MC 227). “The weaker sexe, to piety more prone.” (MC 226)
The strategies of the women differed: one sought to minimize conflict, the other seemed to only make situations worse. Sexual dishonor was the common accusation described in “Language, Power and the Law.” The Morisca women kept alive vital tradition in the home. They wanted to minimize exposure to the outside community; the Christian wives were often sought to defend the honor of their household. Due to the importance of the outcome and the limited resources of women at the time, the majority of conflicts only grew more intense.
Christian women believed that Jesus presented himself in quiet corners, not to the world at once (MC). Therefore, they would need to stand strong against the evils of the world. The Morisca were simply distrusted by their repressors and wanted to survive. In Gowing’s article, the women were mostly Christian neighbors in dispute. Neither group is able to take ultimate control of their lives. As cultures clash, so do neighbors is the only lesson common to both articles. The Morisca women were seen as exotic and were perceived as untrustworthy. By the same process, an untrustworthy woman neighbor is perceived as a threat to honor.
E The first thing I noticed about “Dangerous Beauty” was the lack of the everyday activity. No one goes to the bathroom. Once I read Cohen’s article I could see the difficulties faced. From a modern perspective, it is impossible for a filmmaker to separate the contemporary self from the sensibilities of their audience. This is similar to much of the source materials available. Court documents were written for a specific audience as well. Cohen described the toughest reality we confront, “the paradox of a woman supposedly shameless initiating the defense of an honor she supposedly does not have.” (Cohen 206) Each case seems to bring more ambiguity to the subject.
The movie as an artistic vision seems content to pull the timeless tale of impossible odds and victory that is even more impossible. What the movie fails to do, as have historians, is fill in the time specific context of life for a prostitute in the sixteenth century. Some lived near other courtesans, but others were in the hustle and bustle of various neighborhoods. Overall, the movie formula is familiar and any fault seems to be with the historians. The resolution provided by the primary sources is murky at best. New discoveries are probably the best chance of a clearer picture.
In contrast, the movie “Elizabeth” (which is also available at the Cleveland library 3 copies each) focuses on the moments behind the History. There is an attempt to depict what historians describe as history. This is what is missing from the movie “Dangerous Beauty.” Unfortunately, it is also missing from the historical record.
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