DIPLOMARBEIT

Titel der Diplomarbeit

“Identity Crisis in Toni Morrison’s The Bluest Eye

and Sula”

Verfasserin

Chiara Cecchini, B.A.

angestriebter akademischer Grad

Magistra der Philosophie (Mag. Phil.)

Wien, 2008

Studienkennzahl lt. Studienblatt: A343

Studienrichtung lt. Studienblatt: Anglistik und Amerikanistik
Betreuerin: Univ.-Ass. Privatdoz. Mag. Dr. Astrid Fellner
Hinweis
Diese Diplomarbeit hat nachgewiesen, dass die betreffende Kandidatin oder
der betreffende Kandidat befähigt ist, wissenschaftliche Themen selbstständig
sowie inhaltlich und methodisch vertretbar zu bearbeiten. Da die Korrekturen
der/des Beurteilenden nicht eingetragen sind und das Gutachten nicht beiliegt,
ist daher nicht erkenntlich, mit welcher Note diese Arbeit abgeschlossen
wurde. Das Spektrum reicht von sehr gut bis genügend. Es wird gebeten,
diesen Hinweis bei der Lektüre zu beachten.

II
 Do I dare disturb the universe?
T.S. Eliot - Love Song of J. Alfred Prufrock

I would first like to thank and dedicate this paper to my mother Sandra and my
sister Sabrina. Without their love and support this work would not be
completed.

Thank you to Univ.-Ass. Privatdoz. Mag. Dr. Astrid Fellner who has provided me
with valuable assistance and guidance during this writing process.

Also, I would like to thank Katja, Ines, Logan, Jessica, and Jennah for listening to me
grumble and providing a much needed boost.

To all my friends at the English Department (Alex, Selma, Ina, and Tanja) and friends
in general – Thank you for keeping me sane!

To the Allisons, the Sanbergs, and the de Boados – Thank you for all the meals and
definitely the conversations.

Thank you to all my co-workers and professors who supported and guided me (Dr.
Ryan and Dr. Steinitz).

Thank you to all those guys who dragged me out of my literary cave once in a while to
enjoy life.

Last, but definitely not least, I would like to thank my grandmother Eleanor and the
three puppies. Even though there are no longer here, they have inspired me
tremendously.

III
Table of Contents:

1. Introduction ………………………………………………………………… 1

2. Identity and the African American Women Writer’s Movement ………. 5

2.1 The Importance of Identity in Toni Morrison’s Fiction …………………....5
2.2 The Construction of an Identity According to the Self and the Other ……...7
2.3 Foucault and Subjectivity…………………………………………………..10
2.4 Othering: The Mechanism of Marginalization……………………………..12
2.5 The ‘Primitive Other’………………………………………………………14
2.6 Stereotypes of African American Women (the Mammy, the Jezebel, the
Matriarch)…………………………………………………………………..17
2.7 The Plight of the African American Woman.……………………………...25
2.8 African American Women’s Writing………………………………………30
2.9 Toni Morrison’s Politics……………………………………………...……36
2.10 Toni Morrison’s Literary Technique……………………………………….39

3. The Bluest Eye ………………………………………………………………41

3.1 Family in The Bluest Eye.............................................................................44
3.1.1 Structure of the African American Family in The Bluest Eye…………….44
3.1.2 Communal Family Structure………………………………………………49
3.2 Mothers and Motherhood………………………………………………….51
3.3 Greek Myths in The Bluest Eye……………………………………………54
3.4 Self and Community………………………………………………………62
3.5 Eruptions of Funk………………………………………………………….66
3.6 Literary Technique………………………………………………………...73
3.6.1 Narrative Technique……………………………………………………….74
3.6.2 The Novel’s Structure……………………………………………………..75
3.6.3 Toni Morrison’s use of Language…………………………………………76

4. Sula…………………………………………………………………………….79
4.1 Sula’s Ties to Modernism………………………………………………….81
4.2 Eva the Self-Sacrificing Mother…………………………………………...84
4.2.1 Eva as the Communal Matriarch…………………………………………..87
4.2.2 Eva as the Pragmatic Mother………………………………………………89
4.3 Eva versus Sula…………………………………………………………….90
4.4 Destruction of Stereotypes in Sula…………………………………………95
4.5 Pariah and Community the Influence of Evil………………………………98

5. Conclusion……………………………………………………………………100

6. Bibliography…………………………………………………………………103

7. Index………………………………………………………………………….108
8. Appendix 1: German Summary....................................................................111
9. Appendix 2: Lebenslauf……………………………………………………..112

IV
1. Introduction

The purpose of this thesis is to identify what Toni Morrison achieves in her
novel by materializing the conflict of the self against the Other and its effect as a
social statement. To answer this question, I want to examine images of African
American women, analyzing what stereotypes defined them, and how Toni Morrison
has opened possibilities in her novels for African American women to be able to
reclaim their identities. I have chosen Toni Morrison because I find her to be
extraordinary in her depictions of African American life. The reason why I have
chosen The Bluest Eye and Sula is because these two texts are Toni Morrison’s first
two novels, written during the era of the movement of ‘Black is Beautiful,’ and carry
the strongest political statements referring to the depiction of African American
women.

Toni Morrison was born in Lorain, Ohio1 in 1931 to parents whose families
had migrated North in search of opportunity. Morrison grew up in Ohio and began her
literary career in 1970 with her publication of The Bluest Eye. Before becoming an
author, Morrison supported her family by working as a text editor for Random House.2
During this time Morrison promoted fiction written by prominent African Americans:

Morrison’s work as an editor contributed to African American literature in two

ways. First she was influential in publishing many other black writers. In
addition to editing her textbooks, she edited novels by Gayle Jones, Toni Cade
Bambara, and John McCluskey; and autobiographies by the boxer Muhammad
Ali and the politician Andrew Young. Her editing work thus helped to shape
the tradition of African American literature. Second, her editing work brought
her into contact with materials that she used as imaginative starting points in
her novels. (Kubitschek Toni Morrison a Critical Companion 4)

Toni Morrison began writing her novels in the politically charged 1970s when the
Civil Rights Movement and the Women’s Movement were in full effect. Influenced

1
Lorain, Ohio is the town in which The Bluest Eye is set.
2
Cf. Kubitschek Toni Morrison a Critical Companion 4

1
by the need for African American women’s authorship, Morrison wrote novels which
nakedly describe African American communities. However, she “resist[ed] political
demands that she write on particular subjects, or about particular subjects in particular
ways. Morrison considers her books to be political statements. In her view, the
aesthetic of “art for art’s sake”- literature with no social purpose is useless”
(Kubitschek Toni Morrison a Critical Companion 7). Toni Morrison politicizes her
novels with the subject matter she chooses and in the way she refuses to follow
general trends in authorship.

The primary focus of many African American women authors right before and
during the 1970s was to move the image of the African American woman from the
borders of marginalization to the center stage. Toni Morrison proves this in her
conversation with Christina Davis, “[…] in the beginning [of her writing] I was just
interested in finally placing black women center stage in the text” (Davis “An
Interview with Toni Morrison” 231). Morrison’s characters, Pecola and Claudia, are
the novel’s primary focus. Pecola is the image of the bruised and battered protagonist
while Claudia functions as the narrator who retells her story. In her book Toni
Morrison a Critical Companion, Kubitschek writes:

The novel develops the emotional rationale for some of the cultural changes
sought by the political movements of the 1960s. Activists called for black
dolls, for example, to help African American children build self-esteem. The
“Black is beautiful” movement enlarged this idea, advocating pride in black
skin and African or African American features. In The Bluest Eye, the absence
of black dolls-and the inescapable presence of white ones-is presented as a part
of what makes Pecola, feel invisible. Further, the novel presents the emotional
consequence of identifying ugliness with blackness, and clearly shows that too
many beautiful, unique black children are destroyed by racist aesthetics.
(Kubitschek Toni Morrison A Critical Companion 30)

In retelling Pecola’s story, Claudia gives a voice to a girl who never has one. Pecola is
forced into crisis and subsequent madness, because she will never be seen in her
society as beautiful. Pecola’s community neglects her because she does not fit into

2
their ideal image of beauty. Alone and marginalized, Pecola falls apart because of her
isolation.

Starting with the title of the novel, The Bluest Eye, the reader is clued into what
Pecola’s society deems as beautiful. They see Shirley Temple’s golden locks, blue
eyes, and pale skin as an image of perfection.3 Shirley Temple is the girl who can do
no wrong because, according to the skewed gaze of her community, she is the epitome
of what they strive to look like and become. Each member of the African American
community in Lorain struggles to become like Shirley Temple in his/her own way.
They do not recognize how destructive the force of false images of beauty, imposed on
each other, can be in a community.

To counteract the destructive imagery of Shirley Temple and other White

images of beauty, African American women, during the 1960s, promoted the idea of
‘Black is Beautiful.’ The concept behind the ‘Black is Beautiful’ movement was to
encourage images of African American women to reflect the characteristics of African
American women and how they truly were. However, in recounting the lives of
African American women, Morrison adhered to the notion that their identity is
problematic and cannot be clearly defined. In her book Folklore and Fiction, Trudier
Harris argues, “Morrison said that she felt it necessary, amidst all the ‘Black Is
Beautiful’ rhetoric of the 1960s, to develop a story in which all the problems
confronting black people were not solved” (Harris Fiction and Folklore 17). The
ending of The Bluest Eye leaves the reader unsettled. There is no resolution that ties
up the novel in a neat package; there is, however, a brutal reflection on African
American society.

Moving onto Morrison’s second novel, Sula is a story that centers itself on a
friendship between two women, Sula Peace and Nel Wright, and the bond they form.
In describing this novel, Kubitschek writes:

3
Cf. Kubitschek Toni Morrison a Critical Companion 30.

3
 Sula also examines females identity, but with less vulnerable heroines.
Whereas Pecola’s isolation leads her to doom, Sula Peace and Nel Wright live
in stable families and form a friendship that supports their growth into
womanhood. In addition, Morrison’s examination of the environment for this
friendship, the black community, is much more nuanced and complex that in
The Bluest Eye. (Kubitschek Toni Morrison a Critical Companion 47)

The novel is set in the African American town of the Bottom. The Bottom was
originally founded because an African American slave was conned by a White slave
owner into believing that the location of the town would be profitable. However, as
with anything planted in the poor soil in the Bottom, the African American community
struggles to survive.

The women of the Peace family confront the members of the Bottom and
challenge the traditional values of their community. This woman-headed household,
through three generations of women (Eva, Hannah, and Sula), embraces sexuality and
independence, two attributes that women should not have according the community in
the Bottom, during the period between World War I and World War II. The main
perpetrator of rebellion, in the Bottom, is Sula Peace. She brazenly defies her
community and its insistence that she ‘behave’ and consequently they cast her out
from her community. In her book Toni Morrison a Critical Companion, Kubitschek
explains that the retribution the Bottom experiences is a result of expelling one of its
members:

But whereas The Bluest Eye shows the scapegoat destroyed by this process,
Sula shows that when a community rejects one of its own members, it destroys
itself. The least self reliant, least vital members of the community celebrate
Sula’s physical death as though it were also her spiritual annihilation. Their
victory is short-lived and their spiritual notions shallow: they perish in the
tunnel collapse when Sula’s spirit survives to inspire Nel. As a community,
the Bottom too perishes, though self-reliant individuals survive. So do those
with the potential to reclaim themselves, like Nel. And so does the spirit of
female independence: Sula. (Kubitschek Toni Morrison A Critical Companion
70)

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The main statement Morrison makes in this novel is that an African American
community needs to bond together for it to succeed. If it does not, it is doomed to fall
apart and die.

In my thesis, I will analyze both novels and I will show how Morrison
emphasizes the topics of identity and community through the depiction of events that
unfold in Lorain, Ohio and the Bottom. I argue that what makes Morrison unique in
her authorship is her writing technique and the subjects about which she chooses to
write. I want to show how Toni Morrison, in her novels, creates a platform on which
African American women can reclaim their identity.

2. Identity and the African American Women’s Movement

2.1 The Importance of Identity in Toni Morrison’s Fiction

Having an individual identity4 is important when a person relates to a group.5

A loss of identity or identity crisis arises when a person, because of his/her
interactions with a group, is left without a positive image of him/her. As I will show
African American women have been devoid of positive images of themselves because
of their interactions with dominant groups that tried to suppress African American
women. To understand how negative images of African American women developed
and how this pertains to Morrison’s fiction, we have to understand how individual
identities are developed and destroyed.

4
As is described in New Keywords: “[An] identity is to do with the imagined sameness of a person or
of a social group at all times and in all circumstances; about a person or a group being, and being able
to continue to be, itself and not someone or something else […] The question of identity centers on the
assertion of principles of unity, as opposed to pluralism and diversity, and of continuity, as opposed to
change and transformation […] An identity has no clear positive meaning, but derives its distinction
from what it is not, from what it excludes, from its position in the field of difference” (Bennett,
Grossberg, and Morris New Keywords 172).
5
The group, in this example, is a person’s community with whom the individual interacts and the
members of the community who influence mainstream thoughts for the community to follow. Often the
group is comprised of the dominant and powerful members of a community and the people who chose
to follow their doctrines.

5
 Throughout history, individuals have striven to obtain a unique identity for
themselves, which has led them to be motivated to perform a number of expected and
unexpected behaviors. In his book Identity in Modern Society, Bernd Simon states,
“Identity is fashionable. Everyone wants to have one, many promise to provide one”
(Simon Identity in Modern Society 1). Sociologists, psychologists, and cultural studies
theorists, I am assured, would argue that how we form our identity is a leading
preoccupation for many people today. Simon argues:

In any case, the general popularity of (notion of) identity suggests that most
people, irrespective of their hopes or fears, are fascinated by identity and what
it does to and for themselves and others. For example, most of us would agree
that identity is responsible for how we feel about ourselves and that a lack of
identity or an identity crisis jeopardizes our well-being or even our physical
existence. Also, identity is thought to underlie much, if not all, of our
behavior. (Simon Identity in Modern Society 1)

Identity plays a crucial part in our understanding of who we are and who we are not.
Many of us spend a great amount of energy creating our own identity and this search
for identity motivates our behavior. We use our appearance, intellect, and social status
as measurements to define our identity. How we form an identity depends strongly on
our interactions with others in our community. Simon writes:

Having a collective place as a group as well as one’s own individual place in

the group was and still is crucial for survival. Like other social animals,
people could not exist as isolated individuals because survival, both as a
species and as an individual, requires coordination and often cooperative
action. (Simon Identity in Modern Society 11)

An individual’s identity can be determined through his/her relationship with his/her

community. As I want to show in my analysis of The Bluest Eye and Sula, where one
is situated in a community has an impact on how that person creates his/her identity
and engages in social interactions.

Individual identity is recognition of who we are and what we constitute. How

we devise our identity relies heavily on how we perceive ourselves as individuals and

6
how we interact with others in our community. Cultural identity is the identity of a
group or how a group influences an individual. Crises of identity arise when we
cannot construct a positive self-image of ourselves alone or within a community. In
the case of African American women, a crisis can arise because these women have
been historically denied a positive self-image by society and even within their own
communities. In The Bluest Eye and Sula this denial of a positive self-image and
crisis is an often re-visited theme by the author, Toni Morrison. A discussion of
identity in a true and all encompassing argument would take longer than the pages of
this thesis would permit. For the sake of brevity, I want to limit my discussion of
identity to arguments presented in Stuart Hall’s book Questions of Cultural Identity
and Michel’s Foucault’s essay “Subject and Power.”

2.2 The Construction of Identity According to the Self and the Other

The first step towards constructing an identity is determining what should be

included in the self6 and excluded as the ‘Other.’ 7
The self is the positive aspect of
our identity and the ‘Other’ is the negative aspect. The distinction between the self and
the ‘Other’ is not a simple binary because there is a symbiosis between these two
concepts. In his book Questions of Cultural Identity, Stuart Hall describes how
identities are constructed:

[…] Identities are constructed through, not outside, difference. This entails the
radically disturbing recognition that it is only through the relation to the Other,

6
“In psychology it [the self] is often used for [a] set of attributes that a person attaches to himself or
herself most firmly, the attributes that the person finds it difficult or impossible to imagine himself or
herself without […] In philosophy, the self is the agent, the knower and the ultimate locus of personal
identity” (John Perry <http://www-csli.stanford.edu/~jperry/PHILPAPERS/self-enc.pdf> 22 Oct.
2008).
7
In New Keywords there is a discussion of what the Other constitutes, “Identities are constituted out of
the play of difference, on the basis, that is to say, of their difference from other identities, assuming
their positive meaning through what they exclude. The other is what eludes our consciousness and
knowing, and it is what resides outside the sphere of “our” culture and community. It is the non-self
and the non-us” (Bennett, Grossberg, and Morris New Keywords 249).

7
 the relation to what it is not, to precisely what it lacks […] Throughout their
careers, identities function as points of identification and attachment only
because of their capability to exclude, to leave out, to render ‘outside’ abjected.
Every identity has at its ‘margin,’ an excess, something more. (Hall Questions
of Cultural Identity 4-5)

To determine the self requires recognition of the ‘Other,’ for example, what is positive
can only be established in comparison with what is negative, therefore what is
negative cannot be completely disregarded. Often, when we construct our identities,
we try to exclude negative aspects. It is in the act of exclusion8 that we marginalize
and push away that which we believe to be harmful to our self. In his book Questions
of Cultural Identity, Hall refers to an argument put forward by Judith Butler:

[…] Butler makes a powerful case that all identities operate through exclusion,
through the discursive construction of a constitutive outside and the production
of abjected and marginalized subjects, apparently outside the field of the
symbolic, the representable – ‘the production of an “outside”, a domain of
intelligible effects’ (1993:22) – which then returns to trouble and unsettle the
foreclosure which we prematurely call ‘identities.’ (Hall Questions of Cultural
Identity 15)

As I have established, the construction of one’s identity is an interplay in which we

define what we are by what we are not. The dividing line, between what we are and
what we are not, is malleable and can change when we further develop our identities.
This malleability is unsettling, for what we might have previously considered outside
or marginalized from our identity, can now become included.

Many questions arise when we construct an identity and what we choose to

include as the self or exclude as the Other as the self: Who has the authority to
determine what encompasses the self and what marginalizes the Other? Where do we
find the images of the Other? What do we expel from the self and place in the
location of the Other? And in what context do we find the image of the Other? These
questions aid us in our understanding of what constitutes the Other and what we use as

8
This act of exclusion, as described in New Keywords, is also termed, “Othering: In the process of
othering, feelings of rage, hostility, and hatred are projected onto what are regarded as dangerously
alien persons or cultures” (Bennett, Grossberg, and Morris New Keywords 249).

8
the yardstick for its measurement. For example, in The Bluest Eye, the image of the
Other is embodied in the character of Pecola. To answer the aforementioned questions:
The African American community in Lorain marginalizes Pecola, she is the image of
the Other, the community expels anything in their image that could tie them to
Pecola’s ugliness, and her African American community is the context for her
‘othering.’

A community creates a concept of the Other in order to reaffirm its identity.

However, when the definition of the Other cannot be easily established, the concept of
self is threatened and becomes ambiguous. Often this ambiguity will lead to a more
aggravated attempt to vehemently define the Other and create a scapegoat in which all
the characteristics of the Other can reside. As I established earlier, identity is
important to an individual’s perception of the self and if this identity is challenged, the
principles on which the individual identity is founded are questioned. If there is crisis
within the individuals of the community, there will be crisis within the community as a
whole.

As I will examine further, in my analysis of The Bluest Eye and Sula, Morrison
lessens the definitive division between the self and the Other, what one is and what
one is not, in an attempt to create a more fluid connection between the self and the
Other. A way in which she creates fluidity between the self and the Other is through
her revision of the dominant gaze.9 As I will discuss later, the dominant racialized
gaze was imposed on African American women to render them powerless.

9
The dominant gaze can be surmised as the gaze that the dominant group in the community imposes on
the minority group. A more comprehensive description of the dominant and racialized gaze is presented
in the following chapter entitled “Foucault and Subjectivity.”

9
2.3 Foucault and Subjectivity

The definition of subjectivity10 constitutes the main objective in my thesis. In

essence, subjectivity encompasses the question of how a person is removed from the
location as the definitive subject 11to a more fluid construct through discourse. To aid
in my understanding of the process of subjectivity, I want to employ Michel
Foucault’s ideas concerning subjectivity in his essay “The Subject and Power.” At
first, Foucault writes in his essay “The Subject and Power,” “My objective […] has
been to create a history of the different modes by which, in our culture, human beings
are made subjects” (Foucault “The Subject and Power” 777). Foucault states that
there are different methods by which the Other in a society is created. One of these
methods Foucault terms ‘objectifying:’ “The subject is either divided inside himself or
divided from others. This process objectifies him” (Foucault “Subject and Power”
777). I argue then that the Other is a divided entity and consequently the Other is
created when a person is separated from other people in a community. The separation
of a person from a group or a community is part of what defines that individual as an
Other because that individual is denied access to the group because of his/her position
as an outsider.

In my understanding of Foucault, he redefines the ‘traditional subject’ into a

more fluid concept through the use of discourse.12 In Representation Hall writes:

10
In his book Cultural Studies, Chris Barker describes Subjectivity as thus, “Subjectivity is the
condition and process of being a person or self. For cultural studies, subjectivity is often regarded, after
Foucault, as an ‘effect’ if discourse because subjectivity is constituted by the subject positions which
discourse obliges us to take up.” (Barker Cultural Studies 392).

11
To assist in my understanding of the ‘traditional subject,’ I refer to Stuart Hall’s definition in his book
Representation, “The conventional notion think of ‘the subject’ as an individual who is fully endowed
with consciousness; an autonomous and stable entity, the ‘core’ of the self, and the independent,
authentic source of action and meaning […] Foucault’s most radical propositions: the ‘subject’ is
produced within discourse ” (Hall Representation 55).
12
In their book Cultural Theory, Riley and Smith describe discourse, “Discourse is perhaps the central
motif in Foucault’s thinking. A discourse can be thought of as a way of describing, defining,
classifying, and thinking about people, things, and even knowledge and abstract systems of thought.
Foucault argued that discourses were never free of power relations. Nor should they be understood as
the products of sovereign, creative human minds (as the humanist tradition maintained). To the

10
 Foucault’s ‘subject’ seems to be produced through discourse in two different
senses or places. First, the discourse itself produces ‘subjects’ – figures who
personify the particular forms of knowledge that the discourse produces.
These subjects have the attributes we would expect as these are defined by the
discourse […] But the discourse also produces a place for the subject from
which its particular knowledge and meaning most makes sense. (Hall
Representation 56)

Foucault creates subject placement through discourse. Accordingly, the discourse

produced by Morrison’s novels re-envisions traditional perceptions of African
American women and produces a more fluid identity for them. One way in which
fluid identity, for the image of the African American woman, was prevented was
through the racialized gaze imposed upon her. In his book A Glossary of Cultural
Theory, Peter Brooker writes, “His [Foucault’s] use of this term [gaze] carries the
sense of being objectified, subordinated or threatened by the look of another” (Brooker
A Glossary of Cultural Theory (no page number)). The gaze is then a tool used to
render the object gazed upon (in my thesis the African American woman) less
powerful. I argue that Morrison, through her novels, creates discourse that ‘redirects
the gaze.’ Redirection of the gaze occurs when the dominant group is forced to
reassess its position of power after looking at itself outside of the position of power.
To clarify this point let us analyze the following quote from Foucault in his essay
“Subject and Power:”

[…] go[ing] further toward a new economy of power relations, a way which is
more empirical, more directly related to our present situation, and which
implies more directly related to our present situation, and which implies more
relations between theory and practice. It consists of taking the forms of
resistance against different forms of power as a starting point […] Rather than
analyzing power from the point of view of its internal rationality, it consists of
analyzing power through the antagonism of strategies. (Foucault “Subject and
Power” 780)

One way in which we reevaluate a dominant or racialized gaze is by stepping outside

of that viewpoint and seeing in which historical context this gaze was created.

contrary, they are implicated and arise out of the power/knowledge relationships between the groups of
people that the discourses themselves constitute and regulate” (Riley and Smith Cultural Theory 116).

11
Resisting the urge to use the dominant gaze gives us the option to reassess what is
powerful and what is not. In both of Morrison’s novels, there are African American
characters who challenge power relations in their communities because they look at
situations through a resistance of the dominant, and in their case, racialized gaze. As I
progress through my analysis of the novels, I will pinpoint resistance to the gaze. First
we have to establish how stereotypes of African American women developed through
their marginalization to understand how they resisted oppressive powers.

2.4 Othering: The Mechanism of Marginalization

Othering is a way of seeing something in reductive terms and is a process that

has been used to subjugate African American women. In his book Stereotyping: The
Politics of Representation, Pickering prefers the term Othering to that of stereotype
because he asserts that Othering defines the practice of marginalizing individuals or
groups in a more comprehensive manner. In defining the terms of Other, Otherness,
or Othering, I want to analyze what creates stereotypes and how the central self is
moved, by marginalization, to the location, on the border, as the Other. Stereotypes
retard the construction of a positive self-image and identity. Pickering states:

The Other is an evaluative form of naming of naming or labeling which defines

someone or some cultural grouping in reductive terms. The Other also parallels
stereotyping as a strategy of symbolic expulsion, a mundane exocistic ritual,
used to control ambivalence and create boundaries. Ludmilla Jordanova has
defined the process of othering in this way as ‘the distancing of what is
peripheral, marginal and incidental from a cultural norm, of illicit danger from
safe legitimacy. (Pickering Stereotyping: The Politics of Representation 48)

The Other legitimizes a certain community when it expels all that opposes it. Images
that question or challenge the ‘legitimate’ or sought after community are a danger to
its inhabitants and are, therefore, vehemently outcast; to establish a self in a
‘legitimate community,’13 one has to eliminate any threat to a community’s

13
I use the term ‘legitimate community’ to describe a sought and ideal community.

12
foundations. By expelling anything that does not correlate with the concept of self,
the Other is created as a receptacle where all that is misunderstood can reside.

A ‘legitimate community’ reinforces itself through the use of stereotypes.

Stereotypes are misrepresentative and often devastating to the individuals thus
condemned. They are based on images created by the ‘legitimate community’ in order
to validate their actions and are a:

[…] way of warding off any threat of disruption to ‘us’ as the ‘same together’
through the generation of an essentialized Otherness that can be dealt with
from the point of view of this ‘same together’. It is a collective process of
judgment which feeds upon and reinforces social myths. (Pickering
Stereotyping: The Politics of Representation 48)

Stereotypes allow for a ‘legitimate community’ to wipe its feet on the marginalized
Other [c.f. as it happens to Pecola, an African American girl, in The Bluest Eye]. In
creating the Other, a community can devalue a person enough so that he/she is denied
any form of dialogue with other community members. If this happens, the Other (the
devalued person)14 is denied a form of communication with the ‘legitimate
community’ (the community that upholds the normative/dominant gaze)15 that leaves
him/her no possibility of challenging his/her marginalized status.

Stereotypes solidify the separation between the ‘legitimate community’ and the
Other by creating a boundary and casting people, who do not conform to the
characteristics of the ‘legitimate community,’ to the ‘periphery:’

As a rhetorical strategy of exclusion, made in the interests of a unified

collective identity, stereotypical othering seeks to deny not only its historical
basis but also its basis in dependency on that which it casts out to the
periphery. It attempts to separate and distance itself from the subjugated
Other. The ritualistic process of social exorcism it performs attempts to

14
In my thesis and in this specific context, the Other (devalued person) is the African American
woman.
15
The community, in this case, is the group of African Americans who strive for commercialized
whiteness.

13
 contain the Other in its place at the periphery. (Pickering Stereotypes: The
Politics of Representation 49)

When analyzing how a ‘legitimate community’ marginalizes and stereotypes people,

we have to look at when a stereotype was first given to us. Understanding the
background and history of a stereotype helps us identify what was marginalized during
a certain time in history. Pickering explains how this is achieved:

[…] we need to trace the roots historically, for although theorizations of the
Other are relatively recent, representations of the Other go back much further.
It is because they are deeply rooted in the sediment layers set down by past
cultural practices that have become entrenched as powerful social myths.
(Pickering Stereotyping: The Politics of Representation 49)

An analysis of the history and context of when a stereotype was first used gives us a
first step into the social climate in which it originated. For example, “[…]
contemporary racist stereotypes are inseparable from the long history of colonialist
discourse” (Pickering Stereotyping: Politics of Representation 50). I will revisit this
idea of the historical interdependence at a later stage in this thesis, when I analyze how
many of the relevant stereotypes are deeply rooted in the history of slavery and
African American oppression in the United States. However, as a first step I would
like to investigate the European concept of the ‘Primitive Other’ and its direct
correlation to the development of racial stereotypes and the construction of the Other
in the United States.

2.5 The ‘Primitive Other’

To fully establish how stereotypes of African American women evolved,

because of her race, we have to see where the idea of the ‘Primitive Other’ was
birthed. The ‘Primitive Other’ is the stereotype that Europeans, at the end of the
nineteenth century, applied to foreigners who did not fit into their ‘legitimate
community.’ It was originally a racial stereotype used to create an infantile and
animalistic image of foreigners who had arrived on the European continent.1617 Even

16
C.f. Pickering Stereotyping: The Politics of Representation 57.

14
though this term was primarily used when describing African slaves and non-
European people in Europe, it resonates through the history of African American
women’s stereotype. Pickering provides a description of the ‘Primitive Other:’

The Primitive was a composite, portmanteau figure for Europe’s Others, and
could be located in various parts of the non-European world, rather than in any
particular country or continent. It was nevertheless a racialized object of
representation and knowledge, both in its academic and popular forms. The
construct of the Primitive came into predominance during the later nineteenth
century. (Pickering Stereotyping: The Politics of Representation 51)

The ‘Primitive Other’ affirmed the notion that Europeans were superior to other races.
In addition, if the ‘Primitive Other’ was given characteristics, which associated this
racialized figure with savages and animals. It enforced the idea that Europeans had
progressed physically and mentally in contrast to non-Europeans.

The ‘Primitive Other’ was a negative stereotype which enforced European

White sophistication. The stereotype originated in Europe to convince Europeans that
they were superior to non-European races:

The Primitive was a general type of racialized other, who, while always
amenable to specific application according to case and context, appeared to
provide evidence of everything that had, through progressive social selection,
led to European global supremacy. (Pickering Stereotyping: The Politics of
Representation 57)

The ‘Primitive Other’ was created according to race and can be seen in stereotypes of
African American women. As I will discuss later, African American sexuality,
primarily during the era of slavery, was considered, by the White community, as
animalistic and almost bestial as a justification for slave owners’ liaisons with African
American women. While African American women have been stereotyped because of

17
A prime example of the ‘Primitive Other,’ in the case of women, is the Hottentot Venus or Saartje
Baartman who was an African woman, brought from South Africa to England in 1819 as a spectacle
and was caged and treated as though she were an animal rather than a human. For a further discussion
of who she was and what she represented c.f. Hall Representation 265.

15
their race, they have also been Othered because of their gender. In Stereotyping: The
Politics of Representation, Pickering cites Simone de Beauvoir, “Although women are
not the only Others, the fact remains women are invariably defined as Others”
(Pickering Stereotyping: The Politics of Representation 62). Women were and are
marginalized because of their sex. One has to recognize that “Black or Jewish women
have of course been doubly othered, in racist and sexist terms” (Pickering
Stereotyping: The Politics of Representation 62). There are two important arguments
here: The first being that groups are ‘Othered’ because of their race, religion, and
nationality; the second being that non-European women were doubly ‘Othered’
because of both their race and gender. Both of these arguments pertain to African
American women, as we will see in the next chapter.

To conclude my discussion of the ‘Primitive Other,’ I want to look at a quote

from Homi Bhabha that Pickering cites in his book Stereotyping: The Politics of
Representation:

Analyzing stereotypicality through the conceptual lens of the Other allows us

to understand more fully how it is implicated in identification as a field of
cultural encounter and interaction, how it operates strategically in that field as
an ‘arrested and fetishistic mode of representation’ and provides both a desire
for and a disavowal of what it commands. (Pickering Stereotyping: The
Politics of Representation 69)

In using the ‘lens’ of the Other, what determines a marginalized self can be further
investigated. By looking at a stereotype, possibly from the position of the stereotyped
individual, we gain a greater understanding of what the stereotype comprises. As I
will discuss, stereotype and Othering of African American women has had long
history in the United States. To fully understand how we can look at African
American women’s stereotype as “an arrested and fetishistic mode of representation,”
(Pickering Stereotyping: The Politics of Representation 69) we have to establish what
stereotypes are used for African American women and where they originated.

16
 2.6 Stereotypes of African American Women (the Mammy, the Jezebel, the
Matriarch)

Shoshana Felman states that to speak for another one is to silence him/her.
Those who cannot speak for themselves cannot represent themselves. In The Bluest
Eye, Pecola is the character without a voice and it is her community that speaks for
her. In her essay “Women and Madness: The Critical Phallacy,” Felman writes:

But what does ‘speaking for a woman imply? What is ‘to speak in the name of
the woman? What in general manner, does ‘speech in the name of’ mean? It is
not a precise repetition of the oppressive gesture of representation, by means of
which, throughout the history of logos, man has reduced the woman to the
status of the silent and subordinate object, to something inherently spoken for?
To ‘speak for’ could thus mean, once again, to appropriate and to silence.
(Felman “Women and Madness: The Critical Phallacy” 36)

The denial of self-representation, in her community, is what eventually leads to the

crisis of self-identity in Pecola. She lives in a community that views her as the Other.
The members of this community marginalize her because of her ugly physical
attributes, according to their White infused gaze, setting her away from all that is
‘beautiful.’ In The Bluest Eye, Morrison gives us a description of Pecola’s
marginalization:

All of our waste which we dumped on her and which she absorbed. And all of
out beauty, which was first hers and she gave to us. All of us – all who knew
her - felt so wholesome after we cleaned ourselves on her. We were so
beautiful when we stood astride her ugliness. (Morrison The Bluest Eye 162 -
163)

Claudia’s observation in The Bluest Eye shows us that by moving Pecola’s image to
the outer ring of ugliness, her community feels beautiful. To truly understand what
makes Pecola ugly and marginalized as Other, we need to first look at what
stereotypes have historically typified the African American woman and where Toni
Morrison uses these stereotypes in her novels to expand upon the cultural concept of
the self versus the Other.

17
 According to Barbara Christian, a “[…] stereotype is the very opposite of
humanness; stereotype, whether positive or negative, is a byproduct of racism, is one
of the vehicles through which racism tries to reduce the human being to non-human
level” (Christian Black Feminist Criticism 16). Throughout American literature and
history we find stereotyped images of the African American woman, which have
attempted to typify her role in literature and society by pushing her to the sidelines. In
marginalizing African American women, the dominant images of beauty such as
Shirley Temple in the 1940s shine in the spotlight.

Starting during the era of slavery18 and continuing through to contemporary

literature, the African American woman has been stereotyped. Predominant
stereotypes include: the Sapphire, the mammy, the sex kitten, and the evil woman,
“[…] images germinated in the white southern mythology and enhanced and enriched
by film, television, and societal programs even to the present” (Christian Black
Feminist Criticism 16). These stereotypes and images benefited those who sought a
justification for her marginalization:

Throughout the novels of the slavery and reconstruction periods, Anglo-

American literature, particularly southern white literature, fashioned an image
of the black woman intended to further create submission, conflict between the
black man and the woman, an importantly, a dumping ground for those female
functions a basically puritan society could not confront. (Christian Black
Feminist Criticism 2)

In order for the image of the genteel “White lady” to exist, the funkiness that she
repressed needed to be directed onto another woman. Sexuality and funk were not
images associated with a white debutant and as a result were directed to the woman of
color. Society needed a whipping post and that emerged in the form of the slave
woman.

18
The first record of slaves in the United States dates back to 1619. C.f. Turner and Sadler African
American History 30.

18
 During slavery, the predominant stereotype of the African American woman
was that of the mammy. The mammy was depicted as a woman who was strong and
hefty enough to work the fields alongside men, maternal and large breasted enough to
nurture and nourish her white charges, funky enough to handle the burden of
motherhood, and docile enough to smile willingly at her white masters while waiting
for her chores. Sexless and domesticated, she was, “[…] harmless in her position as a
slave, unable because of her all-giving nature to do harm is needed as an image, a
surrogate to contain all those fears of the physical female” (Christian Black Feminist
Criticism 2). She was a woman who counterbalanced the image of the lily-white
southern debutant, “These images are dependent on one another, since the white
woman could not be ornamental, descriptive, fussy, if she raised and brought up
children” (Christian Black Feminist Criticism 2). For, if she was in charge of all the
work of maternity, the Southern White woman was ‘free’ to play the part of a social
flower.

Below I would like to look at the images of the mammy and the Southern
Belle. In just the imagery, presented in the picture, we can see the visual aspects of the
mammy and the Southern Belle:

Fig. 1 Ann Sheridan and Hattie McDaniel in George Washington Slept Here,
1942. Representation (London: Sage Publishing, 2001) 253.

19
In this picture the mammy is the maternal figure who is hefty, asexual, and domestic
in her appearance. The Southern Belle is ornamental and delicate. She is dainty, slim,
and free of domestic responsibility.

The crisis found in the image of the mammy is not in her physical appearance
but stems out from her maternal role. She is large breasted enough to nourish the
‘would-be slave owners’ of the plantation without enough time for her own children.19
She has multiple children of her own yet remains sexless. Even though she provides
the image of ‘female docility’ to her masters, she is required to tend to the fields and
work and be whipped just as a male slave. In her book Black Feminist Thought,
Collins describes the image of the mammy as follows:

The first controlling image applied to U.S. Black women is that of the mammy
– the faithful, obedient domestic servant. Created to justify the economic
exploitation of house slaves and sustained to explain Black women’s long-
standing restriction to domestic service, the mammy image represents the
normative yardstick used to evaluate all Black women’s behavior. By loving,
nurturing, and caring for her White children and “family” better than her own,
the mammy symbolizes the dominant group’s perceptions of the ideal Black
female relationship to elite White male power. (Collins Black Feminist
Thought 72)

The stereotype of the mammy causes crisis because the gaze, directed upon her by the
White slave master, forms her into a being which is impossible. She cannot assume all
the roles which have been delegated to her because of the contradictions they
encompass. However, the stereotype imposed upon the African American woman as a
mammy served a function during slavery. In creating this stereotype, the White slave
master could marginalize the African American woman in order to deny her voice and
identity. Without her own voice she is oppressed because she cannot speak up for
herself and her identity.

Moving from the mammy to the jezebel or sex kitten, we see the next
stereotype which has repressed African American women. The jezebel is the sexually
19
Cf. Collins Black Feminist Thought 18.

20
aggressive woman. In her book Black Feminist Thought, Patricia Hill Collins cites
Christina Davis when describing the characteristics of the jezebel, “The jezebel’s
function was to relegate all Black women to the category of sexually aggressive
women, thus providing a powerful rationale for the widespread sexual assaults by
White men typically reported by Black slave women” (Collins Black Feminist
Thought 81). Forming an image of a wanton and sexually aggressive African
American woman was advantageous to the White slave owner because it gave him an
excuse for his behavior. In presenting the African American woman as sexually
aggressive, any rape or unwanted sexual advances against her were justified because
theoretically she emitted an aura of sexuality. Collins writes, “The allegedly
emotional, passionate nature of Black women has long been used to justify Black
women’s sexual exploitations” (Collins Black Feminist Thought 71). The white slave
owner would justify his infidelity to his wife and was helpless against her feminine
wiles. Most slave women were helpless against this idea and an African American
woman’s oppression lay in the control of her sexuality.

In her book Black Women Novelists, Christian argues, “Although the image of
the loose black woman is a correlate of the image of the chaste lady, this particular
stereotype, in real life, further separated the slave woman from the white woman”
(Christian Black Women Novelists 14). In creating the image of the jezebel, the
Southern White lady was defined as being pure and prudish. Sex was considered
bestial and in showing the African American woman as sexually loose, she was further
given animalistic characterization. Christian writes:

But given the Southern planters’ definition of sex as an animal function, which
was unfortunately necessary for the male to maintain his health and power, the
black woman’s animality fit well into the scheme of the division between mind
and body, spirit and matter. (Christian Black Women Novelists 14)

The idea that African American women were bestial and animalistic justified the
thought that African Americans were subhuman to the White community. The image
of the sexually loose African American woman, therefore, boosted the image of the

21
civilized lily-white debutant. As described earlier in chapter 2.3, with reference to
Foucault’s argument, the image of the jezebel was something to which the Southern
White woman could compare herself and reaffirm her own image. These two images
of women were, therefore, connected because without the one, the other could not
survive.

Knowing that the image of the jezebel was created to affirm the concept of the
prudish Southern White lady, we need to delve further into what imagery was used to
stereotype her:

Like the mammy, the loose black woman has certain physical characteristics.
She is brown-skinned, rather than black, and voluptuous rather than fat, and
she possesses a sensuous mouth and a high behind. She is known to have an
“evil” disposition, a characteristic that constitutes rather than distract from her
sexiness, which is contrasted with the sweet demeanor of the lady. She is good
looking and passionate, but never beautiful, for her animal nature rather than
her human qualities are foremost in her makeup. She ensnares men with her
body rather than uplifting them with her beauty. (Christian Black Women
Novelists 15)

The image of the jezebel portrayed the African American woman as being a sexual
figure who lured the slave owner. In harboring the image of sexuality, the actions of
the male slave owners were justified in their actions towards her. The White
community perceived her as being sex craved and provocative and, therefore,
attracting the advances of White men. Because this image was imposed on her and
used as an excuse for the slave owners’ advances, she was denied her own voice of
protest. She was given no ground to defend herself against this skewed perception of
her.

Alongside the image of the jezebel was the image of the sexuality heightened
African American male. While the common belief during slavery was that white men
“did not” rape African American women, there was a fear of the African American
male who would attack a White woman. This fear was used as a justification for the
lynching of many African American men accused of rape:

22
 What made lynching so effective was the accompanying cultural narrative that
justified and encouraged it – the myth of the black rapist […] lynching has
come to be inevitably associated with the myth of the black rapist. Because of
this cultural narrative, the specter of real and imagined lynchings has continued
to haunt the black community today. (Katrin Schwenk The Black Colombiad
312)

This fear led many African American women to silence the fact that they had been
raped by African American men so as to prevent further lynchings. The fear of death,
or punishment, often led African American women to silence their protest against
what was happening to them during this era of slavery in order to preserve themselves
and their race.20

Another outcome stemming from the image of the African American woman
as a jezebel was a number of bi-racial children who cropped up on plantations. These
children were caught between two worlds and came into being because of an illicit
relationship. They were a reminder to the African American community of its
helplessness in preventing the African American woman from being raped, and in the
White community they were symbols of slave owners’ infidelity. Christian writes,
“For the black slave man who knows his lack of power to prevent the union between
slave woman and master, this child must have represented his powerlessness”
(Christian Black Feminist Criticism 4). These children, called mulattos or mulattas
were outcast from both the white and the African American communities. The
African American community saw these children as a sign of their powerlessness as
slaves and the White community was reminded of the slave master’s sexual liaisons
with non-White women.

20
In their book Gender Talk, Cole and Guy-Sheftall write, “Many people spoke out against racial
injustice and cruelty, particularly the mutilation and lynching of African Americans. One of these
people was an African American journalist named Ida B.Wells-Barnett […] A Red Record was
published in 1895 in which she documented the lynchings of African Americans. It was the first
published record of lynchings in the United States” (Turner-Sadler African American History 117). Ida
B. Wells, unlike Frederick Douglass, did not advocate race loyalty to the detriment of the African
American Community: “It is important to recall at the beginning of the twentieth century, some black
women leaders had a different conception of race loyalty; they did not feel obligated to keep “race
secrets” (Guy and Cole-Sheftall Gender Talk 93).

23
 Later in abolitionist literature, there was a search for a character who
represented a “good” African American character. Often this was created in the image
of the tragic mulatta. As Christian describes in her book Black Women Novelists:

If their heroines were to be effective, however, they would have to combat the
negative images of black women in antebellum literature. […] The closest
black women could come to such an ideal, at least physically, would of course
have to be the mulatta, quadroon, or octaroon (Christian Black Women
Novelists 22).

Authors like Harriet Beecher Stowe and other abolitionists needed a character that was
not entirely “Black” in order for them to sell the concept of abolitionism to a primarily
White audience. It seems ironic and tragic that the mulatta, the daughter who was the
child of an illicit affair, became the image who promoted the African American race
during the period of the period of abolitionism in the United States.

The main purpose of this chapter was to outline four main stereotypes which
characterized African American women during the slave era and have appeared in
African American literature. By looking at stereotypes of the strong matriarch, the
mammy, the jezebel, and the tragic mulatta we see the different images thrust upon
African American women for decades. These are images that were fought against
before, during, and after the Civil Rights Movement.21 These images had to be
deconstructed and challenged in order for the African American woman to regain an
identity. These stereotypes were a means by which White American communities
could marginalize her identity. In her marginalization, her voice of protest was lost.
For her to regain her voice and position in communities, the African American women
had to reclaim her identity in order to establish an image of herself that truly depicted

21
The Civil Rights Era as described in Turner-Sadler’s book African American History: “During the
1950s and the 1960s, African Americans continued to face injustices. Hangings, or lynchings, were
common. In an effort to address these injustices and secure civil rights for all people, organizations
such as the National Association for the Advancement for Colored People (NAACP) were formed.
“Civil rights refers to the rights of all citizens to fully participate in society and be afforded equal and
fair treatment under the law” (Turner-Sadler African American History 169).

24
her plight and existence. In the next chapter, I wish to explore briefly the way in
which African American women regained their voice and subdued the crisis which
arose due to their marginalization.

2.7 The Plight of African American Women

Throughout African American women’s history, there have been many

misguided images, stereotypes, and misconceptions that were used in her definition.
Often “people other than the African American woman herself try to define who she
is, what she is supposed to look like, act like, and sound like. And most of these
creations bear very little resemblance to real, live black women” (Washington Black
Eyed Susans ix). African American women could not define themselves and,
therefore, could not counteract the marginalization they encountered because of their
race or their gender. In their book Recovering the Black Female Body, Bennett and
Dickerson argue, “The black female body is unseen because it is socially constructed
as a body not worth the effort of seeing. Such invisibility proves, of course, damaging
and denigrating. Yet all too often the gaze, the body, is still perceived as unworthy, if
not worthless” (Bennett and Dickerson Recovering the Black Female Body 197).
Because of her oppression, the African American woman was in effect “de mule uh de
world”22 or the whipping post for both her gender and race.

In the previous chapter of this thesis, I analyzed stereotypes that defined

African American women’s identity for a long time. Now I will move on to discuss an
issue that has plagued African American women which is whether or not they should
promote their race or their gender when attempting to establish equality for themselves
and their right to vote. In 1869, Frederick Douglass23 stated at the American Equal
Rights Association (AERA) in New York City24:

22
“de mule uh de world” is a term coined by Zora Neal Hurston in her novel Their Eyes Were Watching
God to describe the plight of the African American woman.
23
As Turner –Sadler writes in her book African American History, “During the 1800s, a remarkable
speaker named Frederic Douglass emerged. He was born into enslavement but managed to escape to
New York in 1838. [As an adult] he [Douglass] began to travel throughout the country speaking about
the evils of slavery and advocating its abolition” (Turner-Sadler African American History 58).

25
 When women, because they are women, are hunted down through the cities of
New York and New Orleans; when they are dragged from their houses and
hung upon lampposts […] they will have an urgency to obtain the ballot equal
to our own. (Cole and Guy–Sheftall Gender Talk 75)

Douglass contends that the urgency to promote race over gender was more pressing
because the danger African American people faced, because of their race, was more
perilous. However, what is omitted in Douglass’ argument is the fact that African
American women were also killed during the era of lynchings.

The 15th Amendment to the Constitution25 of the United States ensured the
gender gap in the African American community. Figureheads such as Sojourner
Truth26, an African American woman, sided with the women’s suffragist movement,
for fear that if African American men got the right to vote before women, they would
continue their oppression over African American women.27 Also, if African American
men were given the right to vote before women, African American women would
have to “negotiate with and convince their male relatives to use the ballot to advance
group as opposed to individual interests” (Cole and Guy-Sheftall Gender Talk 76).
Previously African American women and men had been able to collaborate because
they both were equally powerless. At the same time as fighting for equality for their
race, African American women were facing contention from their male counterparts
on the issue of gender.

24
Cf. Cole and Guy-Sheftall Gender Talk 75.
25
The 15th Amendment, section one states: “The right of citizens of the United States to vote shall not
be denied or abridged by the United States or by any state on account of race, color, or previous
condition of servitude” (Turner – Sadler African American History 91).
26
As Turner -Sadler states in her book African American History , “Sojourner Truth was born a slave in
Hurley, New York. She became free in 1827 when the State of New York abolished slavery. She
changed her name from Isabella Baumfree to Sojourner Truth and went around preaching. She
eventually added abolitionism and women’s suffrage to her speeches […] Truth lectured widely against
slavery and became a leader in the women’s movement for equality” (Turner-Sadler African American
History 59).

27
Cf. Cole and Guy-Sheftall Gender Talk 76.

26
 Arguments which arose against the promotion of African American woman
during the late 19th century surrounded her virtue compared to white Victorian
morality, “[a]t the center of these debates were arguments about her [the African
American woman] moral character which was a reflection of the general
preoccupation with women’s moral nature on the part of Victorian society” (Cole and
Guy-Sheftall Gender Talk 77). The African American woman was considered far
more sexual than their White counterpart. Alongside this comparison arose the image
of her as the strong maternal matriarch. Both images categorized her as either
28
lascivious or supra-human, neither of which truly captured the role of African
American women in their communities. Some African Americans, however, had
adopted and accepted the dominant culture’s stereotypical definition of a woman. In
their book Gender Talk, Cole and Guy-Sheftall state, “African American women
bashing has had a long history in the United States” (Cole and Guy-Sheftall Gender
Talk 77). On top the stereotypes that surrounded her disposition, later reports, such as
“The Moynihan Report,”29 blamed the fall of African American society on the
predominance of female - centered households. Single African American mothers, in
this report, became the falling point as to why African American communities were
not thriving economically.

While the 15th Amendment in the latter half of the 19th century was being
debated in the United States, leaders such as W.E.B. DuBois30 and others argued

28
Cf. Cole and Guy-Sheftall Gender Talk 77.

29
Forty years ago (1965) “Daniel P. Moynihan, the former U.S. Senator from New York, popularized
the correlation between poverty and the increase in female-headed [African American] households”
(Scott and Shade Essays on African-American History, Culture, and Society: An African-American
Reader 15).

“In essence, the Negro community has been forced into a matriarchal structure which, because it is to
out of line with the rest of American society, seriously retards the progress of the group as a whole, and
imposes a crushing burden on the Negro male and, in consequence, a great many Negro Women as
well” http://www.blackpast.org/?q=primary/moynihan-report-1965 1/22/2008.

30
W.E.B. Du Bois (1868 – 1963) “[…] was the Renaissance man of African American letters during the
first fifty years of the twentieth century. He was the most multifaceted, prolific and influential writer

27
against stereotypes which oppressed African American women. They did not approve
of men enforcing a conservative and destructive image of African American women.
Sprouting from the era of slavery and moving up to contemporary times, stereotypes
have created problems for African American women because of their damaging
effects. False concepts of the role and position of African American women in their
communities created ideas which were used to suppress her rise and argument for
equality. One of the accepted concepts was that, “[…] racism privileges Black women
and situates Black men at the bottom of the heap, reversing the natural order of things
with respect to manhood and womanhood” (Cole and Guy – Sheftall Gender Talk 83).
It was argued that women, rather than having a disadvantaged position regarding their
gender and their race, were actually given more freedom since they posed less of a
threat to the White community. What was not recognized in this argument is that
African American women were oppressed by both their race and gender. Two forms
of oppression were directed at them rather than just one.

During the 1960s, African American women were faced once again with the
dilemma of whether or not to promote their race or their gender. Throughout the
Women’s Liberation Movement and the Black Power Movement31 there were debates
and arguments as to who should be included in the struggle for equality. In their book
Gender Talk, Cole and Guy-Sheftall state, “When feminism does not explicitly oppose
racism, and when antiracism does not incorporate oppositions to patriarchy, race and
gender politics often end up being antagonistic to each other and both interests lose”
(Cole and Guy – Sheftall Gender Talk 71). African American women found
themselves oppressed by both their sex and their race. Often they were told that the
issues which faced the Black Power Movement superseded their cause as women, as

that black America has ever produced […] Du Bois’ feminism, though imperfect by today’s standards,
came to the fore again in his essay The Damnation of Women” (Gates Norton Anthology of African
American Literature 606-609).
31
Some African Americans “feared that African Americans would never be allowed to become equals
either economically or politically in the bigoted and social climate of the United States (in the late
1960s), and they espoused racial nationalism rather than integration. These “race first” advocates
became known as black nationalists” (The New York Public Library African American Desk Reference
62).

28
can be seen in the words of Elaine Brown,32 a member of the Black Panther Party33,
“If a black woman assumed a role of leadership, she was said to be eroding black
manhood, to be hindering the progress of the black race. She was an enemy of the
black people” (Cole and Guy-Sheftall Gender Talk 92). African American women
found themselves in a dilemma as to which path to pursue; either they supported their
race which discounted the importance of being a woman, or they fought for their rights
as women in a movement which appeared to be led by bored suburban white
housewives. Cole and Guy-Sheftall write:

There was an explicit message in Black nationalist discourse about the

destructive aspects of feminism and Black women’s quest for liberation. It
was very simple. Feminism is a white middle-class movement that retards
racial unity and draws Black women from their more urgent work – eradicating
racial oppression. (Cole and Guy-Sheftall Gender Talk 84)

In either case, the plight of the African American woman was not fully recognized. If
they dared to speak out against either cause, they risked severe scrutiny form their
peers, men and women alike.

The disparity created between race and gender caused women to find
themselves conflicted as to where to direct their allegiance.34 Does the imminent
danger to one group outweigh the rights of another? Should women of color find
themselves sacrificing their gender for racial equality? Is the woman of color required
to follow Frederic Douglass in his assertion that challenging African American men
would only disband the race? The Black Power Movement at first did not allow for
female figureheads,35 believing that women, out of loyalty to the race, would not fight
against the patriarchy imposed by the movement. Her duty to her race would require a
sacrifice of her gender. Regarding the Women’s Movement of the 1960s, many

32
Cf. Cole and Guy-Sheftall Gender Talk 92.
33
Black Panther Party (BPP), is a militant black political organization: “Originally called the Black
Panther Party for Self-Defense, the organization was founded in Oakland, California, by Bobby Seale
and Huey Newton in October 1966” (The New York Public Library African American Desk Reference
64).
34
Cf. Cole and Guy Sheftall Gender Talk 77.
35
For a further discussion of the role of African American women in the Black Panther Party cf. Cole
and Guy-Sheftall Gender Talk 84).

29
women who did not follow the pattern of the bored housewife, were not concentrated
on as major figures. The African American woman, during these movements, was not
allowed full access as a member even though she was party to both movements.

In finding her voice, the woman of color has to examine the stereotype that has
been imposed on her throughout history. William Hannibal Thomas36, an African
American male activist said of African American women, “Girls of two races will
grow up side by side […] yet the chances are two to one that the negro girl at twenty
will be a giggling idiot and lascivious wreck, white her white companion … has
blossomed out into a chaste womanhood, intelligent in mind” (Cole and Guy –
Sheftall Gender Talk 78). Here we see the disadvantage an African American woman
is given by members of her own race. Condemnation of her intelligence and virtue led
to stereotypes that were created by men. The adoration of the white woman and the
disregard of the African American woman as a wanton seducer is one of the many
ways in which her voice was silenced by her own race. One platform that gave the
African American woman the chance to be heard was in literature. As will be
explored in the next chapter, African American women found a medium, in writing,
where she was/is able to voice her identity.

2. 8 African American Women’s Writing: The Reclamation of Identity

Throughout American history, African American women have been

bombarded with inaccurate stereotypes of themselves. They counteracted these
stereotypes by writing for themselves in order to create an image of their own. The
tradition of African American women’s authorship is not simple, because “the
development of Afro-American women’s fiction is, in many instances, a mirror image
of the intensity of the relationship between sexism and racism in this country”
(Barbara Christian “Trajectories of Self Definition” 234). To clarify the complexity of
African American women’s fiction, I will examine where African American women

36
Cf. Cole and Guy-Sheftall Gender Talk 78.

30
have disagreed with their representation and why some African American women
voluntarily chose to create misrepresentative images of their selves in literature.
African American women’s authorship is crucial when it comes to creating a self-
identity as Christian argues in her essay “Trajectories of Self Definition:”

Of course, many literate persons might say that the commitment to self-
understanding and how the self is related to the world within which it is
situated is at the core of good fiction, and that this statement is hardly a
dramatic one. Yet, for Afro-American women writers, such an overtly self-
centered point of view has been difficult to maintain because of the way they
have been conceptualized by black as well as white society. The extent to
which Afro-American women writers in the seventies and eighties have been
able to make a commitment to an exploration of self, as central rather than
marginal, is a tribute to the insights they have culled in a century or so of
literary activity. (Christian “Trajectories of Self Definition” 233)

The challenge for the African American woman writer is to find a platform where she
is able to define herself. Impeded by the world around her and the audience she is
writing for, it is hard to create characters who do not appease some audience other
than her own. When writing, the African American woman author sometimes has to
take into account the African American and White American population in which she
lives and what censorship they would impose on her work.

As an example of early African American women’s fiction, Barbara Christian,

for instance, examines the work of Frances Harper’s Iola Leroy. In her novel,
Harper’s mission was to draw attention to the plight of the African American woman
in the 1890s. As Christian puts it “[…] was pleading for the justice due Afro-
Americans, who, in the 1890s, were being lynched, burned out, raped, and deprived of
their rights as citizens in the wake of the failure of reconstruction” (Christian
“Trajectories of Self Definition” 234). The need to shed light on how African
Americans were being killed by Whites was an important motivator for Harper.
Because of the delicate topic, she needed to ensure that her characters did not offend
the White audience of her novel. To appease her White audience, she incorporated
images of African American people which were appealing to the white audience, even

31
if they were not truly representational; for instance “[b]y creating a respectable ideal
heroine, according to the norms of the time, [she] was addressing not herself, black
women, or black people, but her (white) countrymen” (Christian “Trajectories of Self
Definition” 234). For Harper, attracting the attention of a White audience overrode
the need to establish African American female characters who portrayed an accurate
account of themselves.

To further elucidate the movement of African American fiction, I would like to

explore the impact that Zora Neale Hurston had with her novel Their Eyes Were
37
Watching God. This novel is often quoted and cited as a novel that broke the mold
for African American women characters in novels. As Christian states, “[i]n this
radical envisioning of the self as central, and in its use of language as a means of
exploring the self as female and black, Their Eyes Were Watching God is a forerunner
of the fiction of the seventies and the eighties” (Christian “Trajectories of Self
Definition” 234). In her novel, Hurston uses African American English, a cyclical
plot structure, and an African American woman protagonist who achieves ‘self-
fulfillment.’38 This was different to prior and contemporary novels which catered to a
White audience. Hurston is often described as being ahead of her time with the
39
subject matter she incorporated in her writings. It was not until roughly sixty years
later when the topic of African American women’s selfhood emerged as the
predominant theme in novels and literature.

To create a platform for self-definition, African American women authors had

to stop pandering to white and male audiences. During the 1950s, starting with
Gwendolyn Brooks’ Maud Martha (1953), African American women’s writing again

37
In the African American Desk Reference, Their Eyes Were Watching God is described: “Their Eyes
Were Watching God (1937). Reportedly written in only seven weeks, this novel is widely regarded as
Zora Neale Hurston’s masterpiece. In addition to depicting the spiritual development of a woman who
has been previously dependent on the men in her life, the novel provides a rich portrait of Eatonville,
Florida, Hurston’s Childhood home” (The New York Public Library African American Desk Reference
340).

38
Cf. Christian “Trajectories of Self Definition” 234.
39
Cf. Christian “Trajectories of Self Definition” 237.

32
shifted the image of the African American woman. In her essay “Trajectories of Self
Definition,” Christian examines this concept:

[…] Afro-American women writers are, as Alexis De Veau noted, putting

more emphasis on reflecting the process of self-definition and understanding
women have always had to be engaged in, rather than refuting the general
society’s definition of them. (Christian “Trajectories of Self Definition” 237)

Focusing on self – definition African American women authors decided to voice their
experiences in their own words. This is not to say that some of these writings did not
still cater to white or male audiences or escape the criticism from those groups.
However, it is important to see how the African American woman’s voice was
emerging through literature.

African American women authors began to create their own genre of fiction
and it was apparent either through the subject matter they chose, the language used, or
how they structured their literature. During the 1960s, African American women’s
literature tended towards poetry and drama, because the Civil Rights Movement
influenced these authors. As Christian explains, “During the sixties few novels by
Afro-American women were published; rather, poetry and drama dominated the
literature perhaps because of the immediacy of these forms and the conviction that
literature should be as accessible as possible to the black communities” (Christian
“Trajectories of Self Definition” 240). African women authors were persuaded to
pander to the African American audience in promotion of their race rather than their
gender:

The ideology of the sixties had stressed the necessity for Afro-Americans to
rediscover their blackness […] one side effect was the tendency to idealize the
relationship between black men and women, to blame sexism in the black
community solely on racism or to justify a position that men were superior to
women. (Christian “Trajectories of Self Definition” 240)

In promoting her race, however, the African American woman writer was forced by
this ideology to subdue the subject of gender in her literature. Often it was difficult to

33
create fiction which appeased her both her race and her gender because African
American women were forced to choose which part of themselves they wished to
promote.

A great deal of writing emerged after the Black Power Movement which
addresses the problems that African American women faced during the Civil Rights
Movement. Alice Walker’s story Advancing Luna and Ida B. Wells is a tale which
delineates what African American women felt when forced to promote their race over
their gender. In promoting the African American male cause, they were silencing
themselves as women. This is an issue that many African American women authors
broached beginning in the 1970s, as Christian explains, “This fiction in the early
seventies represents a second phase, one in which the African American community
itself becomes a major threat to the survival and empowerment of women”
(“Trajectories of Self Definition” 240). I will explore the influence of the African
American community on African American women’s writing further when examining
Morrison’s novels The Bluest Eye and Sula later on. In these two novels Morrison is
adamant in her criticism of an African American community’s destructive attitude
towards itself.

Barbara Christian demonstrates how and why the emergence of African

American novelist such as Toni Morrison was important. Authors, such as her,
criticized both the White and African American communities’ adherence to
stereotypes of African American women. In doing so, these authors stressed how both
communities devalued African American women. With their criticism Morrison and
other authors gave a voice back to African American women and the problem they
faced:

Black communities are clearly one of the many audiences Morrison and
Walker addressed their first novels, for both works critique those communities
and insist that they have deeply internalized racist stereotypes that radically
affect their definitions of woman and man. (Christian “Trajectories of Self
Definition” 240)

34
In The Bluest Eye, “ […] there is always someone who learns not only that white
society must change, but also that the black community’s attitudes towards women
must be revealed and revised” (Christian “Trajectories of Self Definition” 241). This
novel and other African American women’s writing of the early 1970s focused on the
responsibility the African American community had in redefining the image of the
African American female and suggested that the revision of her identity needed to start
in the African American community itself.

Following the literature of the early 1970s, Christian, further investigates

African American women’s writing of the mid-1970s. She avers that African
American women authors drastically shifted the focus of their novels. In her essay
“Trajectories of Self Definition,” Christian writes:

By the mid-1970s, the [African American women’s] fiction makes a visionary

leap. In novels like Sula and Meridian, the woman is not thrust outside her
community. To one degree or another she chooses to stand outside it, to define
herself as in revolt against it. (Christian “Trajectories of Self Definition” 241)

What is important to note, is the change in the ‘political’ message these novels had
from the early to the mid-1970s. At first, African American women authors, like Toni
Morrison, confronted the African American community with their novels by exposing
the tragic effects that self-loathing and dislike of blackness can have in African
American communities. These women claim that it is the responsibility of the African
American community itself to change and revise images used to represent African
American women.

Some African American women authors, during the mid 1970s, recreated the
image of African American women characters, in their novels. As I will further
explain in my thesis, when analyzing Sula, African American women authors created
female characters who voluntarily lived outside of their communities because they
refused to abide by archaic laws. These characters show independence and a strong
will power. A new dynamic was created because, instead of the African American
woman’s need to rely on her community, her community relied on her strength.

35
Further analysis will show the outcome of this change in perspective as we go on to
discover messages and themes Toni Morrison uses in her literature to project political
themes.

2.9 Toni Morrison’s Politics

Morrison claims that art is political and a medium in which commentary on

community, history, and society are presented. As Morrison states in a conversation
with Alice Childress, “I think all good art has been political. None of the best writing,
the best thoughts have been anything other than that” (Childress “Conversations with
Toni Morrison and Alice Childress” 3). Morrison politicizes her work though her use
of language and the topics about which she writes, “The kind of work I have always
wanted to do requires me to learn how to maneuver ways to free up the language from
its sometimes sinister, frequently lazy, almost always predictable employment of
racially informed and determined chains” (Morrison Playing in the Dark x). In my
analysis of Morrison’s writing, I want to investigate which political topics she
advocates and how she uses language in their presentation. To narrow the focus of my
investigation, I will limit myself to the political topics found in The Bluest Eye and
Sula. Morrison politicizes these two novels as a way to promote the image of the
African American woman. To understand what images of African American women
Morrison wants to promote we have to understand how she politicizes her work.

Politics in Toni Morrison’s literature is apparent. She uses her novels as

message bringers to the African American community and the world at large. In a
conversation with Alice Childress, Morrison stated, “I don’t believe artists have ever
been non-political. They may have been insensitive to this particular plight or
insensitive to that, but they were political because that’s what an artist is – a
politician” (Childress “Conversations with Toni Morrison and Alice Childress” 4).
What writers choose to include or exclude in their writing is greatly important in
assessing their political message. Morrison chooses, in The Bluest Eye and Sula to
write about the lives of African American people and in particular women. She also

36
uses African American narrators to ensure that an account of events in a community is
told according to one of its members.

Morrison lays the responsibility of representation of the African American

image on the shoulders of African American authors and critics. She also ascertains
that critics, of African American literature, need to employ African American ‘criteria
for criticism.’ In her conversation with Alice Childress, she stated, “Black people must
be the only people who set out criteria in criticism. White people can’t do it for us.
That’s our responsibility and in some way we have to do it” (Childress “Conversations
with Toni Morrison” 7). Morrison does not say that a White, Asian, or Native
American critics cannot analyze and comment African American writing; however, if
they do, these critics need to employ African American methodology when creating
their arguments. If these critics fail to recognize this methodology, their analysis is
incomplete and inaccurate.

Shifting from the analysis of African American work to the incentives

Morrison found for writing her works, I want to analyze why Morrison began writing.
I have established that Morrison believes art and literature to be political; therefore her
writing must have a clear political statement. In a conversation with Charles Ruas
about what urged her to begin writing The Bluest Eye, Morrison said:

I began to write about a girl who wanted blue eyes and the horror of having
that wish fulfilled; and also about the whole business of what is physical
beauty and the pain of that yearning and wanting to be someone else, and how
devastating that was and yet part of all females who were peripheral in other
people’s lives.
(Ruas “Toni Morrison” 95-96)

Morrison’s political message, as seen in this quote, is that the concept of ideal physical
beauty is dangerous. Throughout her novel, The Bluest Eye, Morrison draws attention
to the ‘damaging effects of beauty’ and specifically when it influences a young
African American girl. Morrison, by focusing on the destructive nature of physical
beauty in her novel, politicizes how commercialized images can be hazardous. In an
attempt to counteract prior damage to the image of African American’s, Morrison

37
claims in her conversation with Christina Davis, that the African American needs to
write for themselves:

Yes, the reclamation of the history of black people in this country is paramount
in its importance because while you can’t really blame the conqueror for
writing history his own way, you can certainly debate it. There is a great deal
of obfuscation and distortion and erasure, so that the presence and the heartbeat
of black people has been systematically annihilated in many, many ways and
the job of recovery is ours. (Davis “An Interview with Toni Morrison” 224-
225)

According to this quote, in order to move forward the African American author needs
to be attuned to prior images of African Americans and consciously recreate this
image according to his or her own experience.

In her novels Morrison politicizes race. She also promotes the plight of
women and specifically African American women. To ensure that the issues
surrounding African American women are recognized Morrison writes a political
novel, where the image of the African American woman is center staged:

In the beginning I was just interested in finally placing black women center
stage in the text, and not as the all-knowing infallible black matriarch but as a
flawed here, triumphant there, mean, nice, complicated woman, and some of
them win and some of them lose. (Davis “An Interview with Toni Morrison”
231)

In centering the African American woman in her novels, Morrison moves these
women from their position as a marginalized ‘Other’ to the center stage and gives
them a voice to retell their story. Having a voice in literature and subsequently in the
political arena is important. Morrison discussed, with Bonnie Angelo, the lack of
authentic African American presence in canonical literature, “Never heard. Blacks
don’t speak for themselves in the texts. And since they were not permitted to say their
own things, history and academy can’t really permit them to take center stage in the
discourse of the text in art and literature” (Bonnie Angelo “The Pain of Being Black
and Interview with Toni Morrison” 258). Without any models and any accurate

38
descriptions of African American women, Morrison chooses to focus on these women
in her writing.

Morrison engages in the politics of identity for African American women when
writing through the eyes of an African American woman. As she argues, African
Americans, especially women, need to create literature that offers an accurate account
of African American heritage, plight, and imagery. Creating fiction, in which a real
critique of the African American woman is present, is a political act. Morrison’s
strategy is to bring the African American woman to the center stage where she can be
validly viewed. She, therefore, politicizes her novels by including topics and revisions
of images that she feels need to be revised.

2.10 Toni Morrison’s Literary Technique

In my analysis I find that Morrison uses language to emphasize a political

statement. Which form of language, how it is written, and what is included or
excluded in a text transmits a message to the reader. In Playing in the Dark, Morrison
writes about how language manipulates the audience’s interpretation of a text and
Morrison takes particular interest in how language represents race:

[…] I am a black writer struggling with and through a language that can
powerfully evoke and enforce hidden signs of racial superiority, cultural
hegemony, and dismissive “othering” of people and language which are by no
means marginal or already and completely known and knowable in my work.
[…] The kind of work I have always wanted to do requires me to learn how to
maneuver ways to free up the language from its sometimes sinister, frequently
lazy, almost predictable employment of racially informed and determined
chains. (Morrison Playing in the Dark x-xi)

Morrison is conscious of her art and which images she transmits through language.
For her, language is a mechanism she uses to establish an African American form of
authorship. Knowing the constraints which were previously placed on African

39
American writers Morrison, as she states in her book Playing in the Dark, needs to
create a language which reflects African American women:

What happens to the writerly imagination of a black author who is at some

level always conscious of representing one’s own race to, or in spite of, a race
readers that understands it itself to be “universal” or race – free? In other
words, how is “literary whiteness” and “literary blackness” made, and what is
the consequence of that construction? (Morrison Playing in the Dark xii)

I would like to argue that Morrison questions if it is possible to create a ‘race free’
work and whether or not it would be a suggested form of writing. This quote shows
one of the major dilemmas Morrison has in her writing. One question she continually
tries to answer is whether or not it is possible to move beyond race and language.

In her book Playing in the Dark, Morrison examines the issue of ‘racialized
literature' through the works of other authors. In describing her own writing and that
of other authors Morrison writes:

My work requires me to think about how free I can be as an African-American

woman writer in my genderized, sexualized, wholly racially world. To think
about (and wrestle with) the full implications of my situation leads me to
consider what happens to other writers work in a highly racialized society.
(Morrison Playing in the Dark 4)

Morrison contemplates how other authors tackle the issue of race in literature. She
writes, “But I remain convinced that the metaphorical and metaphysical uses of race
occupy definitive places in American literature, in the “national” character, and ought
to be a major concern of the literary scholarship that tries to know it” (Morrison
Playing in the Dark 63). Morrison acknowledges that race can influence literature and
according to her argument an author needs to be wholly conscious of this subject.
However, she argues that even if a work appears to be infused with racial imagery, the
audience cannot assume that the writer agrees with what his or her characters convey.
To further explain how a writer can have characters in their literature who present a
different perspective than the author, Morrison examines Hemingway’s writing:

40
 It would be irresponsible and unjustified to invest Hemingway with the
thoughts of his characters. It is Harry who thinks a black woman is like a
nurse shark, not Hemingway. An author is not personally accountable for the
acts of his fictive creatures, although he is responsible for them” (Morrison
Playing in the Dark 86).

Morrison shows how an author can be separated from his/her characters. For example
it may be important to examine why the character was used at all rather than what he
or she embodies. In examining different methods of writing and creating literature,
Morrison thinks and rethinks how her writing should be formed.

In Playing in the Dark, Morrison reviews other authors and their authorship in
an analysis of how literature conveys meaning through the language it uses and can
therefore be a platform for political discussion and thought. In Morrison’s case the
issue of race is prevalent. She writes, “The contemplation of this black presence is
central to any understanding of our national literature and should not be permitted to
hover at the margins of the literary imagination” (Morrison Playing in the Dark 5). It
can be assumed from this quote that Morrison implores us to acknowledge the
presence of race in literature. In analyzing the emphasis or exclusion of race in
literature, one is forced to look at what impact it has. We can speculate that in
broaching the topic of race and literature Morrison politicizes her writing. She
requires the academic, the critic, and the reader to acknowledge that race plays an
important part in literature and cannot be dismissed. I will investigate further the topic
of race when I analyze The Bluest Eye and Sula in the upcoming chapters.

3. The Bluest Eye

The Bluest Eye is a story that tells the tale of the young African American girl,
Pecola Breedlove, and her tragic search for ‘blue eyes.’ The novel was first published
in 1970 at the height of the ‘Black is Beautiful’ movement and the text can be seen as
a political allegory for the issues facing African American women at the time. As
Kubitschek argues in her book Toni Morrison a Critical Companion, “The novel

41
realistically explores a black community in a particular time and place – Lorain, Ohio
in the 1940s-and shows that the events there result from wider social realities of
racism and poverty” (Kubitschek Toni Morrison a Critical Companion 28).
Inundated by images of ‘White beauty,’ Pecola, like many African American women
during the 1940s, strove to emulate Hollywood icons such as Shirley Temple. The
outcome of this mimicry of images was tragic for Pecola and for other African
American women who tried to bleach themselves of their race and heritage in order to
achieve ‘Whiteness.’

The novel is set in Lorain, Ohio during the year 1940. African Americans in
this town are influenced by World War II, Hollywood, and poverty. A predominant
distinction between families in the novel is their economic status which is often
equated with blackness. The poorer one is, the blacker they appear. In her article
“Toni Morrison,” Sissman writes:

[…] the overriding motif of this book, the desirability of whiteness, or, as the
next best thing, the imitation of whiteness; as a corollary, blackness is
perceived as ugliness, a perception that must surely have given rise in later
years to the overcompensatory counterstatement “Black is beautiful.” (Sissman
“Toni Morrison” 5)

The African American community in Lorain struggles for whiteness and none of its
members are left unaffected, they buy white baby dolls for their children, straighten
their hair, and ignore Pecola Breedlove because she is African American and poor. At
the end of the novel there is a description of Pecola, flapping her arms like a bird and
muttering to herself. She fell into madness because her struggle to have blue eyes
failed and she is left, as she was born, unloved and alone.

The novel is positioned primarily around the events in the Breedlove and
MacTeer households. Both families are African American, however the Breedloves
are poor African Americans “and they took the ugliness in their hands, threw it as a
mantel over them, and went about the world with it” (Morrison The Bluest Eye 28)
whereas the MacTeers are African Americans who work to improve themselves.

42
Claudia MacTeer is the primary narrator in the novel; however, Toni Morrison
juxtaposes her narration against other characters’ narrations to create a crossbred view
of events. Claudia is also the character who is juxtaposed against Pecola. Where
Claudia fights against the thought that being African American is ugly, Pecola accepts
this idea wholeheartedly. The brutality of Pecola’s life, “[…] shows racism’s
damaging effects on the black community at large and on black families” (Kubitschek
Toni Morrison a Critical Companion 27). Throughout the story the reader is
inundated with the horrific events that happen to Pecola and other African Americans.
She is abused by her family and schoolmates, hated by her community, and eventually
raped by her father in the ‘only act of love anyone ever showed her.’

In the next chapters I argue how Morrison represents the crisis of identity
African American women face in The Bluest Eye and on a larger scale. Through the
structure of families, the inclusion of mythical figures, definitions of the self in the
community, eruptions of funk against the community, and her narrative technique
Morrison communicates a political message to her audience. In her book Toni
Morrison a Critical Companion, Kubitschek states, “The Bluest Eye shares concerns
with the two most powerful social forces in the United States during the 1950s and
1960s, The Black Power movement and the feminist movement” (Kubitschek Toni
Morrison a Critical Companion 28). The Bluest Eye is not only a tragic story of a
little girl wanting something she could never dream of obtaining, the true tragedy lies
in a community’s destruction of itself and its image.

3.1 Family in The Bluest Eye

43
3.1.1 The Structure of the African American Family Represented in The Bluest
Eye

A very important theme in Morrison’s novel is the concept of the family. In her
fiction, Morrison creates very intricate models of families. The complex family
structures, found in Morrison’s fiction, exemplify how one cannot use the image of the
White patriarchal nuclear family as a template for analyzing African American
families. In her book The Dilemma of Double Consciousness, Heinze describes the
representation of the African American family in The Bluest Eye:

While Morrison writes primarily about the need for the family and community
to nurture and sustain the individual, she never valorizes the traditional
structure, which for the majority of whites and blacks in America until very
recent times consists, major studies have shown, of two parents and their
children. Instead, Morrison chooses to consistently, almost systematically,
dissect the nuclear structure. (Heinze The Dilemma of Double Consciousness
55)

Morrison rejects stereotypical family roles to create an area where an actual account of
events and cultural situations is represented. Rather than falsely superimpose the
‘ideal White nuclear family’ image, where two children are raised by their mother, and
financially provided for by their father, Morrison creates very complex and
indefinable family roles for her characters. Unwilling to perpetuate a normative image
of African American families, she mandates, through her novels, that her readers
reexamine stereotypes in order to fully understand the African American family.

One way in which Morrison emphasizes the complexity of the African

American family is by including many women-headed households in her fiction. It is
important to note the strength that can generate from a woman centered African
American household. However, the female-headed African American household has
not always been praised. In the mid – 1960s The Moynihan Report40, written by

40
In their book Essays on African-American History, Scott and Shade write, “Thirty years ago (1965)
Daniel P. Moynihan, the former U.S. Senator form New York, popularized the correlation between

44
Senator Moynihan, pinpointed the predominance of matriarchs in African American
families as the primary reason for their decline, “Since the infamous Moynihan report
in 1965, Americans have come to see the African – American family as a matriarchy
in which mothers rather than fathers have power and presence” (Heinze The Dilemma
of Double Consciousness 66). The “Moynihan Report” was very influential when it
was published and even though the data in the report is currently outdated, it still
perpetuates the negative effects of a matriarchic African American family. Contrary
to Senator Moynihan’s report, it could be argued that the ‘powerful matriarch’ is a
beneficial concept found in African American families. In her book The Dilemma of
Double Consciousness, Heinze notes how Morrison counteracts Moynihan’s argument
using alternative family structures in her novels:

She scrambles the structure, locus, ideology, and value system of the family,
dramatically illustrating that the home is not necessarily housed in a two-parent
nuclear family but where the heart is. Morrison says that the nuclear family “is
a paradigm that just doesn’t work. It doesn’t work for white people or for
black people. Why we are hanging on to it, I don’t know. (Heinze The
Dilemma of Double Consciousness 66)

Morrison embodies the conflict between traditional nuclear families and communal
families in The Bluest Eye. To understand what this conflict between these families
entails, we need to examine the array of different households in the novel.

To analyze families in The Bluest Eye we need to first look at mothers in the
novel. There are three main bloodmother41 characters in the novel: Mrs. MacTeer,
Pauline Breedlove, and Geraldine. Mrs. MacTeer has a husband who is the
breadwinner of the family and therefore they represent a nuclear family. Pauline
Breedlove is forced by the inability of her husband, to take on a job as a servant to a

poverty and the increase in female-headed black households” (Scott and Shade Essays on African-
American History, Culture and Society 15).
41
Bloodmothers are biological mothers who are expected to care for care for their children. But
African and African American communities have also recognized that vesting one person with full
responsibility for mothering a child may not be wise or possible. As a result, othermothers – women
who assist bloodmothers by sharing mothering responsibilities – traditionally have been central to the
institution of Black motherhood (Collins Black Feminist Thought 178).

45
White household, embodying the image of a faithful mammy while being the sole
breadwinner for the family. Geraldine is a woman, provided for by her husband, but
due to an internalized hatred of her race refuses to allow any sign of blackness to cross
her threshold. She represents the bi-racial community in Lorain who strive to be
capitalist White nuclear families while vehemently trying to abort connections with
the African American community. In her description of these three families in her
book The Dilemma of Double Consciousness, Heinze writes, “Morrison’s first
fictional families are dialectical voicings and revoicings of traditional nuclear families
versus women-constructed, women headed households” (Heinze The Dilemma of
Double Consciousness 66). Morrison creates three households that either challenge or
fall prey to the mandate of the nuclear family. Interestingly, the head of each of the
families is the mother.

The three mothers Mrs. MacTeer, Polly, and Geraldine represent three
different approaches to motherhood within an African American family. Mrs.
MacTeer is a bloodmother and an othermother, a woman who embraces her
community and does not understand why one would not ‘take care of one’s own.’
Pauline Breedlove is a woman who abandons her family to pursue the myth that
everything white is powerful and beautiful. Geraldine is caught in a bi-racial middle
class and therefore tries to prevent ‘African Americaness’ in her family’s appearance
in order to mimic a white suburban lifestyle. Having three different family structures,
that incorporate different versions of matriarchal roles, Morrison shows us the
complexity of the African American family. There is not just one stereotype that can
be superimposed on the African American family, rather it is an organism rooted and
ruled by a complex history and heritage.

The African American family structure, within The Bluest Eye, cannot be
viewed through only one lens. In her book The Dilemma of Double Consciousness,
Heinze notes, “Any historical sociological recounting of black family life is at best an
approximation of a very complex social phenomenon” (Heinze The Dilemma of
Double Consciousness 58). There is a struggle to define, if definable, what the

46
African American family entails because it is such a socially constructed phenomenon.
Morrison replicates the complexity of African American families in her novel:

She (Morrison) sets up tenuous dyads and triads in her earlier novels only to
abandon them as she creates even more complex and bizarre families in her
later novels. Her families themselves constitute genealogical lines of fictional
descent, some of which become extinct and others that engender aberrant and
even startling configurations. (Heinze The Dilemma of Double Consciousness
66)

In Morrison’s replica, her novel, she examines what constitutes an African American
family, whether it is a purely blood relation or if communal families are a more
appropriate visage. Having women, as the productive heads of households, is a great
image, however, there is the question of where men fit into these families. Morrison
often uses a ‘failed’ male character, as an example, Cholly Breedlove, in The Bluest
Eye to emphasize how matriarchies can be more beneficial than a nuclear patriarchic
family.

Cholly Breedlove is a ‘failed’ male character because he is emasculated and

lackluster father. He is unable to be the breadwinner and protective father to his
children. In The Bluest Eye Cholly sets out on a deranged quest to overcome his
emasculation which leads to the destruction of his family. In her essay “Focusing on
the Wrong Front: Historical Displacement, the Maginot Line, and The Bluest Eye,”
Jennifer Gillan describes the reasons for Cholly’s demise:

The history of Cholly Breedlove suggests that his demoralization over his
exclusion from full citizenship is the emasculating force in his life. Contrary
to the Moynihan Report’s claim that it is the matriarchal structure of the black
family that imposes a “crushing burden on the black male,” Morrison
demonstrates that it is the attempt to embrace patriarchy that crushes Cholly’s
spirit. Although Morrison begins Cholly’s section with the line
“SEEFATHERHEISBIGANDSTRONG,” the experiences detailed therein
reveal the negative impact of the patriarchal assumptions inherent in the
artificial social demarcations intrinsic to the nuclear family. (Gillan “Focusing
on the Wrong Front: Historical Displacement, the Maginot Line, and The
Bluest Eye” 292)

47
Cholly’s inability to provide for his family and be the head of the household is one of
the motivating forces in his behavior. In the novel he aspires to regain his masculinity.
His concept of masculinity, as stated in the quote above, is artificial and, therefore,
unobtainable.

Cholly is emasculated according to the image of the nuclear family because he

is not the head of the household and the breadwinner. He also has no concept of what
being a father entails. Abandoned by his own father and raised by women, Cholly is
never instructed about his role as a father. Subsequently he does not know how to
love his daughter. In describing Cholly’s attitude towards his daughter Morrison
writes:

How dare she love him? Hadn’t she any sense at all? What was he supposed
to do about that? Return it? How? What would his calloused hands produce
to make her smile? What of his knowledge of the world and of like would be
useful to her? What could his heavy arms and befuddled brain accomplish that
would earn him his own respect, that would in turn allow him to accept her
love? (Morrison The Bluest Eye 127)

Sadly, Cholly rapes his daughter in a delusional attempt to show her parental love.
This perverted act not only destroys his daughter, and his family, but cruelly gives him
power. He has conquered someone weaker than him and is, therefore, no longer the
one on the bottom of the totem pole. He overcomes his emasculation by raping his
daughter. The rape of a daughter is a dreadful act, however, the more pressing issue is
what caused Cholly to do this vial act. By including the rape, in her novel, Morrison
seems to emphasize how destructive a quest for masculinity42 can be.

In the novel, Mr. MacTeer is the alternate father figure. Unlike Cholly, Mr.
MacTeer provides for his family and follows the role of the ‘respectable’ father figure.
He protects his daughters from the wandering hands of the child molester Mr. Henry
and does what a ‘father should do:’

42
In this context I refer to a masculinity that is achieved in a nuclear family where the father is a
provider and head of a household therefore his role as a man is secure.

48
 Wolf killer turned hawk fighter, he worked night and day to keep one from the
door and the other from under the window sills. A Vulcan guarding the
flames, he gives us instructions about which doors to keep closed or open for
proper distribution of heat, lays kindling by, discusses qualities of coal, and
teaches us how to rake, feed, and bank the fire. (Morrison The Bluest Eye 47)

Mr. MacTeer fights for his family and wants to keep environmental and financial
dangers away. The care he provides is one of survival. The dutiful love that he
invests is not like Cholly’s love. It is not an all consuming lust or urge. It is the role
that he is assigned and that he fulfills to ensure the continuance of his offspring and as
a broader allegory, the survival of the African American community.

Having a nuclear family, where the father is the head of the household, is not
always possible. In Morrison’s fiction, particularly The Bluest Eye, we can see
destructive outcomes if one tries to implement a nuclear family structure where it is
unobtainable. For example, Cholly’s rape of Pecola is an act of perverted patriarchy.
In The Bluest Eye we have the Breedloves who are not a ‘nuclear’ family and we have
the MacTeers who appear to be one. Rather than trying to form a nuclear family it
should be recognized that there are other forms of acceptable families for African
Americans. I argue that Toni Morrison emphasizes the beneficial outcomes of
families that are either matriarchies or communally created structures in order to
emphasize the point that a nuclear family is not always necessary or beneficial.

3.1.2 Communal Family Structure

In The Bluest Eye we not only see families that are comprised of a father and
mother, but ones that are organized through collective groupings. It is in her
community, rather than at home, where Pecola finds a family and love. China, Poland,
and Marie are the first othermothers who show Pecola love, “Three whores lived in the
apartment above the Breedloves’ storefront. China, Poland, and Miss Marie. Pecola
loved them, visited them, and ran their errands. They, in turn, did not despise her”
(Morrison The Bluest Eye 38). The three prostitutes do not fully fulfill the role of a

49
mother for Pecola, but they worry about her and ask her to run errands. Unlike
everyone in Lorain, Ohio, these women do not despise Pecola’s ugliness/blackness
and they allow her to visit them. These women also perpetuate the African tradition of
oral storytelling when they allow Pecola to listen to the stories of their lives. In this
storytelling these women pass along their knowledge, as a mother would do, to the
next generation: Pecola.

The next foster family Pecola finds is the MacTeers. Pecola lives with this
family after she is raped. She is adopted into this family not because she is a blood
relative, but because Mrs. MacTeer believes that in order for the African American
community to survive, it must take care of its own. Mrs. MacTeer is the second
othermother in Pecola’s life. The description of Pecola’s inclusion into the MacTeer
family goes as follows:

Mamma told us that a “case” was coming – a girl who had no place to go. The
county had placed her in our house for a few days until they could decide what
to do, or, more precisely, until the family was reunited. We were to be nice to
her and not fight. Mamma didn’t know “what got into people,” but that old
Dog Breedlove had burned up his house, gone upside his wife’s head, and
everybody, as a result, was outdoors. (Morrison The Bluest Eye 11)

Pecola is not loved and properly cared for by her family; therefore, she searches for
alternate families. These substitute families provide her with a stronger bond than her
‘nuclear family’ ever does. For example, Pecola bonds with the MacTeer daughters as
if they are sisters. Mrs. MacTeer is a stern mother, however, she comforts Pecola
when she has her first menstruation and explains the whole process. Unlike Pauline,
Pecola’s bloodmother, she provides Pecola with the few pieces of guidance she can
give this destroyed girl. Once again, as is the case with the prostitutes, knowledge is
passed from an othermother to Pecola.

3.2 Mothers and Motherhood

50
 A bloodmother is meant to be the first one to glance at her child and see he as
beautiful. What happens when a mother rejects this idea and sees her child’s ugliness?
Where can the child find a positive self- image from which to construct their identity?
In her essay “Pariah’s and Community,” Roberta Rubenstein discusses the mother-
child bond:

D.W. Winnicot has proposed that the core of what eventually forms as the
individual’s self-concept begins with the mirroring that occurs between mother
and baby. Typically, what the baby sees when it looks into its mother’s face is
“himself or herself. In other words the mother is looking at the baby and what
she sees there.” In this sense, then Pecola’s first perception is her mother’s
reflection of her ugliness. From the seed of that initial negation grows her
subsequent “fear of growing up, fear of other people, fear of life. (Rubenstein
“Pariah’s and Community” 129)

At birth Pecola is deemed ugly and this is where her lack of self-love originates, “But I
knowed she was ugly. Head full of pretty hair, but Lord she was ugly” (Morrison The
Bluest Eye 98). Pecola internalizes her ugliness which stems from her mother and her
community’s belief that ‘blackness’ is equated with ugliness and therefore they
positioned her at the bottom of their social strata, “Her position at the bottom
symbolizes the regrettable need to pronounce someone inferior in order to defend a
fragile sense of self-worth” (Rubenstein “Pariah’s and Community” 130). Pecola is
the character who everyone compares themselves to in order to affirm their beauty.
What is disheartening is that her mother was the first person to cast this negative gaze
on her child.

To fully understand Pauline’s rejection of her daughter we have to evaluate her

character. Pauline is a hard character to define. She is a mother who rejects her
children and a strong, sexual, breadwinner who bows to the whims of her White
employers the Fishers by playing the role of the mammy. She is an artist whose
artistry is taken away from her when she marries and has a family. Pauline is not a
doting and caring bloodmother and she is the first person who affirms Pecola’s
ugliness. She is therefore the first person to contribute to Pecola’s crisis in identity,
“Seduced by appearances, Pauline dams her only daughter at birth […] The emotional

51
crippling shared by Cholly and Pauline is indeed bred into the next generation”
(Rubenstein “Pariah’s and Community” 129). Rather than breaking the cycle of self-
hatred, Pauline passes on her own self- hatred of her ‘blackness’ to her daughter.

What is confusing is that even though Pauline rejects her children, she still
provides for them. She works so that there will be food on the table and they will have
a roof over their heads. She fights Cholly when he is drunk and tries to bandage
together a household. However, little by little Pauline’s interest dwindles in her
family and she rejects them in favor of the White family she works for:

More and more she neglected her house, her children, her man – they were like
the afterthoughts one has before sleep, the early morning and late evening
edges of her day, the dark edges that made the daily life with the Fishers
lighter, more delicate, more lovely. (Morrison The Bluest Eye 99)

In abandoning her domestic responsibility at home, she becomes the perfect domestic
helper for the Fishers:

Hearing, “We’ll never let her go. We could never find anybody life Polly. She
will no leave the kitchen until everything is in order. Really, she is the ideal
servant.” Pauline kept this order, this beauty, to herself, a private world, and
never introduced it to the storefront, or to her children. Them she bent toward
respectability, and in doing so taught them fear, fear of being like their father,
fear of not being loved by God, fear of madness like Cholly’s mother’s. Into
her son she beat a loud desire to run away, and into her daughter she beat a fear
of growing up, fear of other people, fear of life. (Morrison The Bluest Eye
100)

Pauline’s family falls apart when she loses interest in them. She is the mother figure
who is meant to keep her family together. When Pauline loses interest in her role as a
mother, and focuses her energy on running the White Fisher household, is when her
children and husband split apart. Similarly when the African Americans, in Lorain,
replace their interest in their heritage and ‘Blackness’ and replace it with a
comfortable ‘Whiteness’ the community falls apart. It seems, in the novel, when
African American’s ignore their roots they are bound to experience self-destruction.

52
 The counterproductive nature of self-hatred, because of one’s race, is
counteracted with Claudia’s character. Claudia, like Pecola, is an African American
girl. What differentiates the two girls is that Pecola comes from a house of self-hate
and Claudia comes from a house of love. In the novel Pecola becomes where Claudia
survives and succeeds. The point of this novel is that if a community and family
supports one of its members, that person will thrive. If that person is rejected and
ignored, they will fall apart. Claudia’s world is not a perfect environment where
‘Black is Beautiful’. Her family buys her Shirley Temple dolls for Christmas
believing them to be beautiful:

It had begun with Christmas and the gift of dolls. The big, the special, the
loving gift was always a big, blue-eyed Baby Doll. From the clucking sounds
of adults I knew that the doll represented what they thought was my fondest
wish. I was bemused with the thing itself, and the way it looked. What was I
supposed to do with it? (Morrison The Bluest Eye 13)

What differentiates Claudia from Pecola is that she challenges her parents and their
belief system that white is beautiful. Later on Claudia destroys her baby doll. She
finds no beauty or benefit from the doll. In questioning why her family found this doll
so beautiful, she is questioning a community’s love for all things white. Why was she
not given an African American doll? Pecola, however, loves Shirley Temple and
wishes for her blue eyes. In a tragic quest she sets off to obtain blue eyes. She
believes that these eyes would make her beautiful. This impossible quest leads her
into madness. To emphasize the tragedy of her quest, Morrison compares her tragedy
to the plight of three women in Greek mythology.

3.3 Greek Myths in The Bluest Eye

53
 In The Bluest Eye Morrison references three tales from Greek Mythology: the
tale of Philomena, the tale of Persephone, and the tale of Medusa.43 Morrison
connects the tragedies of these three women to the characters in her novel to
emphasize the tragedy of Pecola’s life. In her essay “Lady No Longer Sings the
Blues: Rape, Madness, and Silence in The Bluest Eye,” Miner notes:

The sequence of events in this story – a sequence of rape, madness, and silence
– repeats a sequence I have read before. Originally manifest in mythic
accounts of Philomena and Persephone, this sequence provides Morrison with
an ancient archetype from which to structure her very contemporary account of
a black woman. (Miner “Lady No Longer Sings the Blues Rape, Madness, and
Silence in The Bluest Eye” 85)

Philomena represents the silencing of Pecola after her rape, Persephone represents a
connection to nature and motherhood, and Medusa represents the concept of ugliness.
In her essay “Lady No Longer Sings the Blues: Rape, Madness, and Silence in The
Bluest Eye,” Miner connects Pecola’s plight and the tragedy of these three women of
Greek mythology. In weaving the three myths into the novel, Morrison incorporates
the mythic and ‘unreal’ with the themes of the novel.

The story of Philomena44 in Ovid’s Metamorphoses is of a young woman who

innocently bids farewell to her father to travel with her brother-in-law Tereus to visit
her sister. On the journey, Tereus is overcome by lust and rapes Philomena.45 In
defiance of Tereus’ act Philomena vows to tell everyone about his horrible deed:

I’ll speak your deed, and cast all shame away.

………………………………………………
My voice shall reach the highest tract of air,
And gods shall hear, if gods indeed there are.
(Miner “Lady No Longer Sings the Blues: Rape, Madness, and Silence in The
Bluest Eye” 86)

4
For a detailed description of the three myths reference Davidson Reid The Oxford Guide to
Mythology.
44
Cf. Davidson Reid Oxford Guide to Mythology pg. 895 for a further description of the tale of
Philomena.
45
Cf. Miner “Lady No Longer Sings the Blues” Miner 86.

54
Fearful of Philomena’s confession, Tereus cuts out her tongue and traps her behind a
wall to silence her and prevent her from telling her sister about the act. Having cut out
her tongue, he rapes her for a second time.46 This time she is mute and cannot protest
against her assault. What is important is the act of rape in this situation is used as a
silencing mechanism and can be paralleled to Cholly Breedlove’s rape of his daughter.

There are many theories as to why Cholly rapes Pecola. It is possible that he
did it as an act of love, to reclaim his emasculated manhood, or remind himself of his
love for Pauline.47 In her essay “Lady No Longer Sings the Blues: Rape, Madness,
and Silence in The Bluest Eye,” Miner argues that what is important is not why he
performed the act, but that Pecola is silenced by her rape:

To enforce this silence, Cholly need not cut off Pecola’s tongue or imprison
her behind walls. The depresencing of Pecola Breedlove takes a different from
that of Philomena. Upon regaining consciousness following the rape, Pecola is
able to speak; She tells Mrs. Breedlove what has happened. But as Mrs.
Breedlove does not want to hear and does not want to believe, Pecola must
recognize the futility of attempted communication. (Miner “Lady No Longer
Sings the Blues: Rape, Madness, and Silence in The Bluest Eye” 89)

Through an inner dialogue, caused by her madness, Pecola describes how her mother
would not believe her when she spoke about the rape:

You don’t understand anything, do you? She didn’t even believe me when I
told her.
So that’s why you didn’t tell her about the second time?
She wouldn’t have believed me the either.
You’re right. No use telling her when she wouldn’t believe you.
(Morrison The Bluest Eye 158)

Mrs. Breedlove does not accept the fact that her husband raped her daughter. She
silences Pecola when she refuses to listen to the girl’s story. Because Pauline does not
believe her, Pecola has no one to turn to and no one to defend her from the advances

46
Cf. Miner “Lady No Longer Sings the Blues” Miner 89.
47
Cf. Miner “Lady No Longer Sings the Blues” Miner 88.

55
of her father. Left without anyone to talk to, Pecola can only talk to herself and
reverts to an inner dialogue so that she can process what has happened to her.48 This
inner dialogue represents Pecola’s madness because she has divided herself into two
people. This division creates a split identity, and as was argued before in my analysis
of Foucault in chapter 2.3, a person with a split identity is a subject and not a whole
person.

To explore rape as a silencing mechanism and ‘identity stealer’ let us look at

how In her essay “Lady No Longer Sings the Blues: Rape, Madness, and Silence in
The Bluest Eye,” Miner compares Pecola’s story to the myth of Philomena, she draws
a connection between Tereus, Philomena’s father, and Cholly:

Ovid notes that Tereus, lusting for Philomena, “wished himself her father” […]
Interestingly enough, however, just as the basic mythemic act (man raping
woman) robs the woman of identity, so too the mythemic interact; dependant
upon familial roles for personal verification (“mother of,” “sister of,” “wife of”
citation) the female must fear a loss of identity as the family loses its
boundaries – or, more accurately, as the male transgresses these boundaries.
(Miner “Lady No Longer Sings the Blues: Rape, Madness, and Silence in The
Bluest Eye” 81)

Cholly’s rape of his daughter destroys the last family tie that connects the Breedloves.
The first disconnection is Pauline’s rejection of her daughter, the second is the
violation of her daughter by the father, and finally Pauline’s refusal to believe that her
husband raped her daughter. The further that Pecola is disconnected from her family,
the further she moves into her madness, loss of identity, and living in the ‘outdoors’ of
her community.

The second Greek myth that is referenced in The Bluest Eye is that of
Persephone and Demeter. In her book Toni Morrison a Critical Companion,
Kubitschek draws a parallel to the novel and the myth when she states:

48
Cf. Miner “Lady No Longer Sings the Blues” 89.

56
 The Bluest Eye calls attention to its relation to Greek myth when Claudia
begins, “Quiet as it’s kept, there were no more marigolds in the fall of 1941”
(9) and then makes the more general case that “our seeds were not the only
ones that did not sprout; nobody’s did.” The Greek myth of Demeter and
Persephone […] recounts a year when nothing grew. (Kubitschek Toni
Morrison a Critical Companion 44)

In the myth Persephone, an innocent daughter, is kidnapped and raped by Hades (the
Greek god of the underworld).49 Devastated that her daughter has disappeared,
Demeter, the god of nature, abandons the earth in search of where she might be.
During this period the earth is barren and nothing grows. As a consequence, the other
gods intervene and mandate that Persephone should be returned to her mother.
However, after having been tricked into eating fruit in the underworld, she is forced to
spend part of the year with Hades and part of the year with her mother.50 The time
when Demeter is separated from her daughter is fall and winter, and when she returns,
there is spring and summer.51 Seeing how The Bluest Eye is separated into seasons,
which denote the chapters, we can see the connection of the novel to this myth.

The second point that Kubitschek notes in her book Toni Morrison a Critical
Companion is how Morrison reverses the connection of the mothers and daughters in
The Bluest Eye when we see Demeter paralleled with Mrs. Breedlove:

The mother figures of the myth and the novel represent not just different but
opposing attitudes toward the daughters. Because the similarities to the myth
are suggested first, the reader expects Mrs. Breedlove to play the Demeter role,
but the novel reveals her to be as destructive as Cholly, the Hades figure. The
Bluest Eye is structured to increase the reader’s sense of dissonance between
the archetypal story and the novel. (Kubitschek Toni Morrison a Critical
Companion 45)

49
Cf. Myth of Persephone as found in Davidson Reid The Oxford Guide to Mythology 858-870.
50
The gods work out a compromise by which Persephone spends six months of the year in the
underworld, during which Demeter mourns and we have fall and winter, and six months with Demeter,
during which we have spring and summer (Kubitschek Toni Morrison a Critical Companion 44).
51
Cf. Kubitschek Toni Morrison a Critical Companion 44.

57
The archetype, described in the myth, is one where a mother roams the earth in search
of her daughter. Pauline, however, rejects her daughter for the fantasy world she lives
in at the Fisher’s house and the White girl she supervises.52 Seeing the destruction of
this maternal connection, reflected in the novel, we see how the matriarchal roles are
complex and often do not follow a prescribed path. As Miner discusses in her essay
“Lady No Longer Sings the Blues: Rape, Madness, and Silence in The Bluest Eye”
Pauline, ignores Pecola and therefore deprives her of an identity:

The processes of identity construction and personal integration involve an

extremely sensitive and constantly shifting balance between seeing and being
seen – so that, for example, only after an infant sees itself reflected in the
mother’s eyes (that is, given a presence) can the infant, though its own eyes,
bestow a presence to others. (Lady No Longer Sings the Blues: Miner “Rape,
Madness, and Silence in The Bluest Eye” 93)

Morrison references a myth that revolves around a mother’s all encompassing love
while creating a mother character, Pauline, who will not even recognize her own
daughter and bestow any form of positive identity. This emphasizes how destructive
“a concept of beauty can be.” Pauline sees her daughter as ugly and subsequently
rejects her which completely opposes Demeter’s quest and love for her daughter. In
essence, Pauline defies nature, in her lackluster parenting.

We now come to the third mythical figure which Morrison references in the
novel, the Medusa.53 According to legend, Medusa had been known for her charm and
her beautiful hair. Neptune, the god of the sea, overcome by lust, rapes her. As a
punishment for ‘violating’ the temple of Minerva, the location where the rape
occurred, Medusa’s hair is transformed into numerous snakes and the power of her
gaze can turn a man into stone.54 Perseus, a hero, becomes immortal when he severs
the head of Medusa. The concept of Medusa is very ambiguous in Greek mythology
and on a larger scale, “The fascination she exerts arises from a combination of beauty
and horror. Her head was used, in Ancient times, as an apotropaic mask—a sort of

52
Cf. Kubitschek Toni Morrison a Critical Companion 45.
53
Cf. Davidson Reid The Oxford Guide to Mythology 650.
54
Cf. Davidson Reid The Oxford Guide to Mythology 650.

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talisman which both killed and redeemed” (Brunel Companion to Literary Myths,
Heroes and Archetypes 779) The Medusa is a dual figure which represents evil and
salvation.55 Her duality of character makes her a complex mythical image to analyze
because she represents both morality (good versus evil) and gender (masculinity
versus femininity).

The myth of Medusa is also used as an allegory for the domination of men over
women and the separation of the sexes.56 In conquering these strong women, Perseus
has rendered these women less powerful. The power they have lies in their ‘sexuality’
and now the terrifying/powerful aspect which instills fear in men, is removed. In his
book Companion to Literary Myths, Heroes and Archetypes, Brunel argues:

The episode of Perseus’ victory over Medusa represents the end of female
ascendancy and the taking over of the temples by men, who had become
masters of the divine which Medusa’s head had concealed from them. (Pierre
Brunel Companion to Literary Myths, Heroes and Archetypes 782)

Traditionally the image of the Medusa is one of darkness57, ugliness, and terrifying
sexuality. It is an image that needs to be dominated by men for it to be socially
permissible. For example, in her essay “The Laugh of the Medusa,” Helene Cixous
claims that a revision of the image of Medusa challenges the myth of her ugliness and
transforms it into beauty:

Wouldn’t the worst be, isn’t the worst, that women aren’t castrated, that they
only have to stop listening to the Sirens (for Sirens were for men) for history to
change its meaning? You only have to look at the Medusa straight on to see
her. And she’s not deadly. She’s beautiful and she’s laughing. (Cixous “The
Laugh of the Medusa” 885)

Cixous, in her essay “The Laugh of the Medusa” advocates the reclamation of the
image of women through women’s writing, “woman must write for herself” (Cixous
“The Laugh of the Medusa” 875). She also avers that when women write for
themselves, they are able to free their image from the masculine gaze. Cixous claims

55
Cf. Brunel Companion to Literary Myths, Heroes and Archetypes 779.
56
Cf. Brunel Companion to Literary Myths, Heroes and Archetypes 782
57
Cf. Brunel Companion to Literary Myths, Heroes and Archetypes 782.

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that if we revisit the image of the Medusa, and revere her as beautiful, rather than a
castrating ugliness, her image can be reclaimed. The way in which this must be done,
according to Cixous, is for a woman to write about women. Rather than submitting to
a male interpretation of the myth, they have to reinvent the definition of the Medusa to
establish her in a new light, much in the same way Morrison applies this theory to the
image of Pecola.

Pecola’s ugliness is eliminated and persecuted much like the ugliness bestowed
on the image of the Medusa. Both women are violated twice. Their first violation
occurs in being raped and the second is the removal of their beauty. They are shunned
from communities because of the fear its members have of them. Pecola is the
darkness, ugliness, funkiness, and poverty her community tries so hard to eliminate,
“Wherever it erupts, this Funk, they [the community in Lorain] wipe it away”
(Morrison The Bluest Eye 64). Medusa is the castrating and dreadfully ugly figure
with the power to turn men into stone. Both females are subjected to a domination and
execution from men.

Medusa is decapitated by Perseus, who in turn uses her head (the source of
power) to thwart his enemies. He kills her and takes her power for himself and in
much in the same way Pecola’s community kills her self-image when, “we cleaned
ourselves on her. We were so beautiful when we stood astride her ugliness” (Morrison
The Bluest Eye 163). According to this quote in The Bluest Eye, destroying a
woman’s beauty can leave her powerless. In removing a woman’s power, either the
community in Lorain or Perseus feeds off of the strength they steal.

The Greek myths incorporated into the novel serve to enhance the tragedy of
Pecola’s life. The three myths all portray women who were raped and silenced:
Philomena has her tongue removed, Persephone is hidden from the world for half of
the year, and Medusa is outcast because of her deadly ugliness. In an attempt to
reclaim part of Pecola’s tragic life and give her power, Claudia retells her story. In her

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essay “Laugh of the Medusa,” Cixous states that it is in the retelling a woman’s story,
part of her identity is restored:

Because so few women have as yet won back their body. Women must write
through their bodies, they must invent the impregnable language that will
wreck partitions, classes, and rhetorics, regulations and codes, they must
submerge, cut through, get beyond the ultimate reserve-discourse, including
the one that laughs at the very idea of pronouncing the word “silence,” the one
that. Aiming for the impossible, stops short before the word “impossible” and
writes it as “the end”. (Cixous “The Laugh of the Medusa” 886)

In having a young African American girl narrate the story of another young African
American girl, Morrison is doing what Cixous advocates. She is winning back the
image of this girl by re-examining what made her ugly through the words of one of her
peers. In recapturing part of Pecola’s identity Claudia voices her previous silence.
Morrison, through the use of this narrator is redirecting the gaze. Instead of having the
white male gaze mandate that Pecola is ugly, she is taking the gaze of a young African
American girl and exposes the previous gaze’s destructive ability. Like Medusa,
Claudia looks back at her community and gazes at them in an attempt to destroy their
power.

In reversing the connection between mothers and daughters and reworking

these Greek mythological figures into her novel, Morrison deconstructs the story of
these women and reinvents them in her narrative. Tragedy plagues Pecola as it does
the three Greek women, however, in weaving their stories into her narrative, Morrison
gives a voice to these women and Pecola. As Cixous in her essay “Laugh of the
Medusa” advocates:

It is from writing from and toward women, and by taking up the challenge of
speech which has been governed by the phallus, that women will confirm
women in a place other than that which is reserved in and by the symbolic, that
is, in a place other than silence. Women should break out of the snare of
silence. They shouldn’t be connected into accepting a domain which is the
margin or the harem. (Cixous “Laugh of the Medusa” 881)

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At the end of The Bluest Eye, Claudia acknowledges what her community did to
Pecola, “We tried to see her without looking at her, and never, never went near. Not
because she was absurd, or repulsive, or because we were frightened, but because we
had failed her” (Morrison The Bluest Eye 612). Later, as an adult, Claudia realizes the
true horror of her community, the community who shuns a poor African American girl
so that they could feel better about themselves. Growing up, Claudia accepted the
ways of her community and stopped fighting against the predominant mentality that
‘White is beautiful.’ Only later, as an adult, Claudia retells the story of Pecola and
chastises herself for her actions. The effect that the community in Lorain has on
Pecola is profound and will be discussed in the next chapter.

3.4 Self and Community in The Bluest Eye

Throughout The Bluest Eye, Pecola Breedlove searches for blue eyes. Blue
eyes, symbolize white beauty which is a destructive and unobtainable beauty. Shirley
Temple has blue eyes and so do many of the white Hollywood icons of the 1940s;
however, it is impossible for Pecola to obtain this physical feature. In the introduction
to A Cambridge Companion to Toni Morrison, Justine Tally describes what blue eyes
symbolize:

The title The Bluest Eye calls attention to itself immediately; the superlative
degree of color as well as the singular form of the noun may refer to the
damaging white gaze; the omitted plural to the object of desire, an epitome of
beauty according to mainstream society; or alternatively, to the saddest story of
the demise of a child’s identity (the “eye” as in “I), integral to the blues sung
by Claudia’s mother. (Tally The Cambridge Companion to Toni Morrison 12)

While on her quest for blue eyes, the African American community in Lorain
constantly reminds Pecola of her ugliness. Pecola is a poor African American girl
living in Lorain, Ohio in the 1940s and she is far from anyone’s ideal of beauty
because her community equates blackness with ugliness. What makes this story tragic
is not only that the White community condemns her as ugly, but that the African

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American community, she is a part of, internalizes and imposes the racialized white
gaze upon her.

Helpless to defend herself against the hatred of her ‘blackness,’ Pecola pitifully
struggles to acquire whiteness. Pecola believes that if she were only to have blue eyes,
she would be beautiful. To see why Pecola’s quest for blue eyes leads her into
madness let us look at an argument in Christina Davis’ essay “Self, Society, and Myth
in Toni Morrison’s Fiction:”

As Sartre has pointed out, human relations revolve around the experience of
“the Look,” for being “seen” by another both confirms one’s reality and
threatens one’s sense of freedom: “I grasp the Other’s look at the very center
of my act as the solidification and the alienation of my own possibilities.” […]
the Other’s look makes me see myself as an object in another person’s
perception. “The Other as a look is only that – my transcendence
transcended.” If I can make the other into an object in my world, I can
“transcend” him: “Thus my project of recovering myself is fundamentally a
project of absorbing the Other. (Davis “Self, Society, and Myth in Toni
Morrison’s Fiction” 8)

Pecola’s madness comes about because she is unable to attain Sartre’s transcendence.
When her community looks at her, they see blackness which is equated with ugliness.
Pecola succumbs to the ugliness and Otherness that her community casts on her and
cannot rise above their gaze/look. Her community, her family, and her peers give her
no approval and therefore she is powerless against their disapproval of her image.
Without any form of self-actualization, and separated from the other members of her
community, she is left alone. Because of her solitary existence, Pecola reverts to inner
dialogues for communication. These inner dialogues are a first step towards madness.

Claudia, unlike Pecola, does not fall into madness because she challenges her
community’s perception of beauty. Claudia lives in a community where Shirley
Temple and Hollywood images are idolized. The African American community, that
Claudia is a part of, cannot become white, however they strive to accumulate images
of Whiteness through the acquisition of white dolls, Mary Jane candies, and anything
that they believe will bring them closer to the dream of whiteness. As a child, Claudia

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does not understand why her community idolizes White images, “I destroyed white
baby dolls […] to discover what eluded me: the secret of the magic they weaved on
others. What made people look at them and say “Awwwww, ” but not for me?”
(Morrison The Bluest Eye 15-16). Claudia’s questioning of her community is what
ensures her survival as versus Pecola. Unlike Pecola, Claudia does not try to pretend
that she is White and actively challenges the dominant concept of ‘White is beautiful.’

The image of Claudia’s destruction of White baby dolls is significant if we tie

this to a cause that was being fought for by African American women during the
1960s. At this time women were calling for more representational images of
themselves and advocated the production of African American dolls as a means to
promote the beauty of black skin. In her book Toni Morrison a Critical Companion,
Kubitschek recalls:

Activists called for black dolls, for example, to help African American children
build self-esteem. The “Black is beautiful” movement enlarged this idea,
advocating pride in black skin and African or African American features. In
The Bluest Eye, the absence of black dolls – and the inescapable presence of
white ones-is presented as part of what makes the main character, Pecola, feel
invisible. Further, the novel presents the emotional consequences of
identifying ugliness with blackness, and clearly shows that too many beautiful
children are destroyed by racist aesthetics. (Kubitschek Toni Morrison a
Critical Companion 30)

Claudia fights against her invisibility as an African American girl. She hates Shirley
Temple and the idolization of whiteness. Claudia refuses to adopt the normative
perception that ‘White is beautiful,’ and this is what separates her from Pecola.
Consequently Pecola becomes mad and Claudia survives her childhood as an African
American girl.

Claudia destroys White baby dolls to protest against her community’s belief
that ‘White is beautiful.’ Another protest arises, from her, when she is at school and
forced to see Maureen Peel a ‘high-yellow’ bi-racial girl praised for her light skin, “A
high-yellow dream child (Maureen) with long brown hair braided into two lynch

64
ropes. That hung down her back […] She enchanted the entire school” (Morrison The
Bluest Eye 48). Everyone in Lorain praises Maureen except for Claudia. The African
Americans in the community believe that to be Maureen means recognition in the
community as a precious commodity. However, her hair is described as being ‘lynch
ropes.’ This description of her hair ties Maureen to the image of the ‘mulatta’ and the
tragic history of African American women who were raped and lynched by slave
owners. Oddly, because of her wealth and whiteness, the community dismisses
Maureen’s ‘tragic mulatta’ past and instead idolizes her. In idolizing her, they
promote her Whiteness and their history of oppression. All of the African American
members of the community love Maureen Peel, except for Claudia, who chooses to
make fun of her and abuse her.

Like Claudia there are three women in the community who do not idolize
Shirley Temple or Maureen Peel. They are the three prostitutes China, Poland, and the
Maginot Line. These women are ‘whores in whores clothing’ and refuse to idolize
anyone except themselves:

Three merry gargoyles. Three merry harridans. Amused by a long-ago time of

ignorance […] Their only respect was for what they would have described as
“good colored Christian women.” The women whose reputation was spotless,
and who tended to her family, who didn’t drink or smoke or run around. These
women had their undying, if covert, affection. They would sleep with their
husbands, and take their money, but always with a vengeance. (Morrison The
Bluest Eye 42-43)

These women revere no one and abuse everyone. We have to wonder why Morrison
includes these women if the rest of the community idolizes whiteness. These women,
like Claudia, are used to emphasize political statements in the novel. They are not
connected to the ‘Black is Beautiful’ movement of the 1960s as Claudia is; rather they
represent an issue that faced Americans during the 1940s which was World War II. In
her essay “The Bluest Eye and Sula” Agnes Suranyi argues:

Morrison’s denunciation of fetishism is augmented by the time frame of her

story, the moment the US is entering a war precisely to fight such racist
ideology in the imposition of the Aryan, “ideal.” […] This grand narrative of

65
 history is represented in her designation of the three whores as Maginot Line,
China, and Poland, significant places during the war. (Suranyi “The Bluest Eye
and Sula” 12)

Morrison’s names her the three prostitutes after events or places in World War II to
show how skewed the American perspective was during the 1940s. Even though the
United States fought abroad as a leader against racism it was not a nation that took a
harsh look at its internal problems regarding race.

Throughout the novel Claudia fights against her community in their belief that
‘White is beautiful.’ She acts as a griot, a mythical story teller/narrator who reflects
on the community of Lorain, Ohio. In telling the story of Pecola’s demise, at the
hands of her own community, she examines the destructive nature of their vision of
‘beauty’ and how it creates a loss of identity for herself and African American
members of the town. Sadly, Claudia admits, at the end of the novel, that as an adult
she falls prey to her community’s belief that White is beautiful. She, like the rest of
the community, begins to ostracize Pecola because of her ‘blackness’ and
consequently adds to the marginalization of this poor African American girl. Claudia
realizes that she is not infallible. She follows suit, as others did in her community, and
determined that Pecola was ugly, even at the expense of her own identity.

3.5 Eruptions of Funk

An eruption of funk is similar jazz or artistry, something that is truly African

American. Funk is the smelly, earthen, feeling that captures one whimsically, and like
jazz, is unmethodical and sporadic. Eruptions of funk, for African American women,
are moments when nature, African American heritage, and blackness (not equated
with ugliness) are fully embraced. I will show, in my analysis of The Bluest Eye, how
many African American women characters vehemently suppress their eruptions of
funk. They are afraid that if they stray from the conformity of their assigned roles as
women, they will be outcast from their community.

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 ‘Black is Beautiful’ was a strong political movement of the 1970s where
African American women embraced their eruptions of funk. Instead of ironing out
every kink in their hair and denuding themselves of their color, they fought to define
themselves through their bodies. In their book Recovering the Black Female Body,
Bennett and Dickerson describe Morrison’s influence during this period of
reclamation:

The black female body is unseen because it is socially constructed as a body

not worth the effort of seeing. Such invisibility proves, of course damaging
and denigrating. Yet all too often, when the black female body is still
perceived as unworthy, if not worthless […] Morrison summons us to the
validation of the black female body. (Bennett and Dickerson Recovering the
Black Female Body 197)

Morrison politicizes her narrative by bringing the African American female body to
the center stage. In The Bluest Eye, Morrison describes what images of Hollywood
whiteness58 made African American women try to rid themselves of their color. Her
women characters, who have aspirations of trying to be passably whiter in their
society, damage their own sense of worth. In stripping themselves of their color they
erased their identity; an example of these women is Pauline Breedlove, who I will
analyze here more deeply.

Pauline Breedlove is an artist who describes the world according to color and
sensations. While living in the South Pauline revels in her eruptions of funk. She
describes smells, tastes, and feel through an artists’ imagery. Illustrating this, her first
meeting with Cholly revels in color:

When I first seed Cholly, I want you to know it was like all the bits of color
from that time down home when all us chil’ren went berry picking after a
funeral and I put some in the pocket of my Sunday dress, and they mashed up
and stained my dress. (Morrison The Bluest Eye 90)

58
Hollywood whiteness is comprised of actresses such as Shirley Temple, Betty Davis, and Mary Jane.
Many people tried to emulate these silver screen icons hoping to improve their lives if they looked like
these fairy tale women.

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Pauline uses this description at the beginning of her relationship with Cholly, when
they both live in the South and have not yet made the migration North. As they
migrate North, Pauline faces loneliness and alienation being away from the African
American community in the South, “Northern colored folk was different too. Dicty-
like. No better than whites for meanness. They could make you feel just as no-count,
‘cept I didn’t expect it from them” (Morrison The Bluest Eye 91). To combat her
loneliness Pauline goes to the movies. On the silver screen she sees images of pristine
white families where the husbands take care of their wives and the children are
molded in the patterns of Shirley Temple, “Them pictures gave me a lot of pleasure,
but it made coming home hard” (Morrison The Bluest Eye 95-96). Not finding any
happiness in her house or in her community, Pauline looks elsewhere to satisfy her
needs as an artist.

Pauline finally finds her artistry when she is employed in the Fisher household.
There she has the freedom to rearrange and sort things which satisfy her artistic
needs, however, Pauline’s time as a maid, in the Fisher household, leads to the
rejection of her African American heritage and even her children. Susan Willis in her
essay “Eruptions of Funk” argues that the demise of Pauline’s artistry causes a split in
her identity. By redeeming herself in the Fisher household she is breaking apart from
her African American roots. Susan Willis states:

As housemaid in a prosperous lakeshore home, Polly Breedlove lives in a form

of schizophrenia, in which her marginality is constantly confronted with a
world of Hollywood movies, white sheets, and tender blond children. When at
work or in the movies, she separates herself from her own kinky hair and
decayed tooth. The tragedy of a woman’s alienation is its effect on her role as
mother. Her emotions split, Polly showers tenderness and love on her
employer’s child, and rains violence and disdain on her own. (Willis
“Eruptions of Funk” 310)

As an ideal servant Pauline abandons her own family, leaving her African American
community for a white family, immersing herself there, and assuming the role of a
mammy. In the North Polly equates herself with ugliness because she is African

68
American. To regain some semblance of herself she and takes on the job as a domestic
and consequently rekindles a part of her artistry.

The migration North, in The Bluest Eye, represents a historic migration that
happened from 1916-1940 where African Americans traveled from the South to cities
and industrial towns in search of work and a better life. In their book Essays on
African-American History, Culture and Society, Scott and Shade describe how this
migration led to change:

The dual process of urbanization and migration dramatically increased the

proportion of blacks living in northern cities between 1916 and 1940. This
demographic shift involved the uneasy mingling of the cultures of southern and
northern blacks and the eventual evolution of a new urban African-American
culture. (Scott and Shade Essays on African-American History, Culture and
Society 136)

When moving North in search of jobs, spurred by the domestic labor needs of the
World Wars, African Americans were uprooted from Southern communities to
Northern ones which adhered to a more commercial urban and class conscious
mandate. Willis in her essay “Eruptions of Funk” describes this phenomenon:

Migration to the North signifies more than a confrontation with (and

contamination by) the white world. It implies a transition in social class.
Throughout Morrison’s writing, the white worlds equated with the bourgeois
class – its ideology and life-style. (Willis “Eruptions of Funk” 309)

Nowhere is this concept more prevalent in the novel than in the description of
Geraldine and the class of women to which she belonged. It is Geraldine and the
women like her who uphold their ‘dream yellow’59 children and scorned anything
black, ugly, or funky because they considered it beneath them.

Geraldine suppresses any eruption of funk in her body, in her household, and
certainly in her offspring. She fights tooth and nail to surpass any particularity that
associates her with being African American. Although she tries to hide any ‘kink’ in

59
Dream yellow children are bi-racial children.

69
her persona, she is unable to completely eradicate the fact that she is bi-racial and has
ties to an African American heritage. She is hiding a part of herself in order to fit into
the ‘White is beautiful’ gaze that her community upholds. In The Bluest Eye there is a
description of the breed of women Geraldine belongs to:

They go to land grant colleges, normal schools and learn how to do the white
man’s work with refinement: home economics to prepare his food; teacher
education to instruct black children in obedience; music to soothe the weary
master and entertain his blunted soul. Here they learn the rest of the lesson
begun in those soft houses with porch swings and pots of bleeding heart: how
to behave. The careful development of thrift, patience, high morals, and good
manners. In short, how to get rid of the funkiness. The dreadful funkiness of
passion, the funkiness of nature, the funkiness of a wide range of emotions.
(Morrison The Bluest Eye 64)

Here funk or any connection to the embodiment of African American heritage is seen
as derogatory and unwanted. These women live in perpetual fear of anything that
would associate them to bodily functions, natural and un-straightened hair, and the
even more unwarranted emotions. They rid themselves of anything that would tie
themselves to their African American identity and especially their sexuality.

In repressing their sexuality, women like Geraldine repress themselves and

their natural desire. They wonder why sex could not be mechanical. These women
are afraid of feelings and anything that could connect them to being African
American. As Willis argues in her essay “Eruptions of Funk,” “At a sexual level,
alienation is the denial of the body, produced when sensuality is redefined as indecent.
Sounds and tactile sensations that might otherwise have precipitated or highlighted
pleasure provoke annoyance or disdain [for women like Geraldine]” (Willis
“Eruptions of Funk” 311). Sexual satisfaction and a connection to their own bodies
would destroy the image of prudishness they so vehemently fight to maintain.
Describing Geraldine and these women’s participation in sex, Morrison writes:

While he moves inside her, she wonder why they didn’t put the necessary
private parts of the body in some more convenient place […] She stiffens when

70
 she feels one of her paper curlers come undone from the activity of love.
(Morrison The Bluest Eye 65).

These bi-racial women do not partake in sexual funk. They prefer to maintain their
composure and rigid upbringing rather than let any part of themselves come undone,
like the paper curler in their hair. Abstaining from one’s heritage and the disregard for
one’s particular race, creates a fissure in one’s understanding of one’s identity.

This conflict in identity is represented in Geraldine’s son, for no matter how

short she cuts his hair and how much lotion she applies to his face, he yearns to be
able to participate in the funkiness of the African American children around him, “She
had explained to him the difference between colored people and niggers […] Junior
used to long to play with the black boys […] He wanted to feel their hardness pressing
on him, smell their wild blackness, and say “Fuck you” with that lovely casualness”
(Morrison The Bluest Eye 67-68). In wanting to be a part of the African American
children and not being allowed to Junior procures a violent and sick attitude towards
them. He teases the African American girls and throws rocks at the boys.

Without sexuality and funk these bi-racial women and men deprive themselves
to what could make them artists. In her book Fiction and Folklore, Harris writes,
“The novel, therefore, becomes a myth that defines human worth that explores the
greatness of a people who were waylaid by the beliefs they have adopted from
outsiders” (Harris Fiction and Folklore 21). Rather than trying to reclaim their
heritage, these bi-racial folks in the community of Lorain, Ohio choose to battle
anything that would tie them to nature, their heritage, and funk. They are not
musicians, artists, or poets. In the novel, they are described as empty vessels, which
transmit the gaze of a white master onto any blackness they see. In depriving
themselves of nature and humanity, they impose images created during slavery onto
those who share a similar past of chains and capture. They believe that black is ugly
and worthless and in doing so cause crisis within themselves and the African
American community they shun.

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 As an antithesis to these bi-racial women Morrison presents Claudia, the girl
who revels in funk and the dirtiness associated with being human. She does not view
the liquids, feelings, and emotions that emanate out of the human as being distasteful;
rather she is fascinated by them. In establishing this little girl as a griot who narrates
most of the story, Morrison creates a character who shows us that the path back to
selfhood in the African American community is in the acceptance and admiration of
what it is to be funky. Claudia is the sensual savior who aims to recreate the link
between African American’s and their historical identity. In her essay “Eruptions of
Funk,” Willis describes these bi-racial women:

Morrison’s aim in writing is very often to disrupt alienation with what she calls
eruptions of “funk”. Dismayed by the tremendous influence of bourgeois
society on young black women newly arrived from the deep South […]
Morrison describes the women’s loss of spontaneity and sensuality. They learn
“how to behave. The careful development of thrift, patience, high morals, and
good manners. In short, how to get rid of the funkiness. The dreadful
funkiness of passion, the funkiness of nature, the funkiness of the wide range
of emotions. (Willis “Eruptions of Funk” 310)

Claudia is fascinated with the grotesque and the sensual. Even vomit to her is
fascinating: “The puke swaddles down the pillow onto the sheet – green-gray, with
flecks of orange […] How, I wonder can it be so neat and nasty at the same time?”
(Morrison The Bluest Eye 6). Claudia examines the puke and describes it so that it is
not disgusting, but rather comforting. In doing so, she admires and distinguishes
something that normally would be overlooked or cast aside.

Her refusal as a child to see funk as a bad commodity is portrayed again when
Morrison writes, “Then the scratchy towels and the dreadful and humiliating absence
of dirt. The irritable, unimaginative cleanliness. Gone the ink marks from the legs and
face, all my creations and accumulations of the day gone, and replaced with goose
pimples” (Morrison The Bluest Eye 15). Instead of being cleaned and made to play
with cold White baby dolls at Christmas, Claudia would rather someone give her an
experience:

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 I want to sit on the low stool in Big Mamma’s kitchen with my lap full of lilacs
and listen to Big Pappa play his violin for me alone […] the smell of the lilacs,
and the sound of music, and, since it would be good to have all my senses
engaged, the taste of a peach, perhaps, afterward. (Morrison The Bluest Eye
15)

She does not want a hard Shirley Temple baby doll as a gift. She wants something
that would actually appeal to her. In The Bluest Eye there is a description of Claudia’s
hatred of white dolls which emulate Shirley Temple:

Remove the cold and stupid eyeball, it would bleat still, “Ahhhhhh,” take off
the head, shake out the sawdust, crack the back against the brass bed rail, it
would bleat still. The gauze back would split, and I could see the disk with the
six holes, the secret of the sound. A mere round metalness […] I destroyed
white baby dolls. But the dismembering of the dolls was not the true horror.
The truly horrify thing was the transference of the same impulses to little white
girls. (Morrison The Bluest Eye 14-15)

In rejecting White baby dolls and advocating experiences such as listening to music,
smelling and tasting something from nature, while being allowed to keep her smell
and dirt on her body, Claudia is advocating a return to what is natural. Instead of
ironing out her hair and scouring her body until it looks a shade lighter, she would
prefer to revel in her body. Claudia is an eruption of funk. A sporadic and artistic
African American girl who wants to listen to music played by African Americans
rather than playing tea parties with a white baby doll while wearing a scratchy dress.
Morrison uses eruptions of funk to show where African American women can reveal
themselves. In the next chapter I will show how Morrison uses her writing to create
an environment for an eruption of funk.

3. 6 Literary Technique in The Bluest Eye

Morrison writes an African American narrative through a “race free yet race
specific prose” (Morrison The Bluest Eye 169) in The Bluest Eye. Writing a novel
that includes various narrators, a cyclical structure, and African American language
provides a platform for African American women’s center staging. Morrison ventures

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away from canonical literary technique to ensure that her writing is not influenced by
traditional styles and is therefore a unique basis from which to project her vision of
African American women. Morrison’s writing is politically charged and symbolic. In
her essay “Language and Narration in Toni Morrison’s Novels,” Ryan writes,
“Language, she [Morrison] argues, has been used in much of American literature to
“powerfully evoke and enforce hidden signs of racial superiority, cultural hegemony,
and dismissive ‘othering’ of people (Ryan “Language and Narration in Toni
Morrison’s Novels” 153). Morrison’s separation from traditional literary form and
language prove her point that it is only through an African American women’s
medium that an accurate account of African American women can be told.

3.6.1 Narrative Technique

Morrison uses various narrators, from Claudia as a child, to her as an adult, to

Pauline’s perspective, and including omniscient narrators. Incorporating so many
different viewpoints enhances the reader’s insight into the situations presented in the
novel. As Agnes Suranyi observes in her essay “The Bluest Eye and Sula:”

The complexity of narration is provided by the switch of the narrative point of

view from first to third person and the presence of multiple perspectives; while
much of the story telling comes from Claudia as a nine-year old child, she also
reflects on the events as an adult. At the same time Pecola’s mother is given
voice and Morrison herself intervenes as an all-knowing narrator. (Suranyi
“The Bluest Eye and Sula”14)

Rather than finding an omniscient ‘all knowing’ and reliable narrator in the novel, the
perspectives presented in the novel are formed through a patchwork of reliable,
unreliable, child minded, and adult vantages. Morrison moves away from traditional
White purely omniscient narrators to create fragmented perspectives which spider web
together and spin the tale of an African American girl’s tragic story.

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 Morrison may use a many narrators, however, she is specific in which
narrative perspectives she excludes. Absent from the novel are the viewpoints of men.
Therefore the novel of an African American woman is shown through a female
perspective. One of the reasons I believe she employs only female authors is present
in Ryan’s essay “Language and Narration in Toni Morrison’s Novels:”

For Morrison – as for other Black women writers-claiming discursive authority

is both complicated and necessitated by her impoverished positioning within
this racialized and gendered economy. This process is further complicated by
the historical positioning of the Black woman as unreliable narrator – someone
whose credibility (intellectual, moral, aesthetic) the reader should not, need
not, credit. (Ryan “Language and Narration in Toni Morrison’s Novels”156)

By using only women narrators, Morrison proves her point that a woman’s perspective
is as reliable as a male perspective. I believe that she empowers the women characters
in her novel through the exclusion of a male perspective because the story is told ‘by
women about women.’

3.6.2 The Novel’s Structure

The Bluest Eye is separated into four chapters which denote the four seasons.
The structure of the novel is based on nature’s timeline rather than a calendar year
therefore separating the narrative from a Western perspective of time. Morrison uses a
non-Western timeline to create a structure for the novel which, for her, is better suited
as a framework for an African American novel. In her book Toni Morrison A Critical
Companion Kubitschek argues that:

Toni Morrison’s fiction illustrates exactly what makes African American

literature African American. African American culture and literature work
within the concept of the universe that differs from dominant Western ideas.
[…] Toni Morrison has acknowledged the importance of the sacred cosmos to
African American culture by saying that she wants her readers to be familiar
with “black cosmology” [...] The African sacred cosmos differs from Western
models in three important areas: definition of what is sacred, understanding of
time [emphasis mine], and concept of the self. (Kubitschek Toni Morrison a
Critical Companion 22)

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The division of the chapters, according to the fours seasons, connects the time
progression in the novel to a cyclical pattern in nature. Because the timeline of the
novel is non-linear, Morrison succeeds in connecting the themes in the novels to a
more ‘black cosmology.’ Once again she compiles her novel so that it is a text where
African American images are presented through a non-Western format.

Even though there is a large commentary as to what the fours seasons

symbolize in the novel, I wish to limit my discussion to their influence in the
measurement of time. The novel begins in the fall, when children, in the United
States, prepare for the beginning of the school year, and ends in the summer when
children are freed for their vacation. Seeing the connection between the school
calendar and the novel gives the reader clues that the topic will focus on the lives of
children.60 Also knowing that the seasons are a structural technique clues the reader
that messages, transmitted through the novel, are ones which will continue unendingly
as the seasons continue to come and go. Morrison presents time as something which
is continuous and does not follow the Western calendar. As I have argued, the
structure of time in the novel according to the four seasons, connects the novel to
nature, black cosmology, and cyclical rather than linear pattern all to create a time
frame that follows a more African and earthly connected composition. Morrison
removes this novel from Western patterns of timelines in order to create a platform
where African American women are presented through a more appropriate
‘progression.’

3.6.3 Morrison’s use of Language

As I have proven in the previous two subchapters of my thesis, Morrison’s

writing promotes a political undertone. The Bluest Eye promotes African American
women through an African American platform found in the novel. Language is the
medium through which Morrison politicizes her novel and promotes the lives of

60
Cf. Kubitschek Toni Morrison a Critical Companion 23.

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African American women. In her essay “Language and Narration in Toni Morrison’s
Novels,” Ryan states, “Language, she [Morrison] argues, has been used in much of
American literature to powerfully evoke and enforce hidden signs of racial superiority,
cultural hegemony, and dismissive ‘othering’ of people” (Ryan “Language and
Narration in Toni Morrison’s Novels” 153). The Bluest Eye is the novel in which
Morrison takes her turn to evoke images and hidden signals for African American
women. This is Morrison’s opportunity to counteract previous written racialized
American literature. By infusing her novel with language that forces the reader to
examine the plight of African American women, Morrison politicizes her work in
favor of African American women.

An example of how Morrison removes her literature away from canonical

White language can be found in the titles she uses for each of her chapters. Each title
is a sentence she takes from a Dick and Jane primer. These books are used in schools
to teach children to read. The books are comprised of basic sentences which depict a
nuclear White family. In her essay “The Bluest Eye and Sula,” Suranyi notes the
significance of the inclusion of the primer into the novel:

Since the earliest critical responses, various commentators have pointed out the
relevance of the opening Dick and Jane excerpt to both the structure and
ideology of the novel. Michael Akward claims that by taking the primer as an
intertext (or pre-text), the author [Morrison] revives and at once subverts “the
convention of the authenticating document, usually written by whites to
confirm a genuine black authorship of the subsequent text. (Suranyi “The
Bluest Eye and Sula” 13)

Morrison takes lines out of the primer and uses them as titles. At the beginning of the
novel the words are separated, “Here is the family. Mother, Father, Dick, and Jane
live in a green-and-white house” (Morrison The Bluest Eye 1). At the end of the novel
the words are chaoticized61 into one word, “LOOKLOOKHERECOMESAFRIEND”
(Morrison The Bluest Eye 152). Finding this deconstruction of sentences and words,

61
I used the word ‘chaoticized’ to explain how Morrison removes the spacing between the words,
punctuation, and capitalization so that the sentence reads as a chaotic mess.

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in the titles of the chapters, proves that Morrison’s attempts to remove her work from
canonical American literature through the language she employs.

The focus of the novel is African American girls and women. As I have
proven and will prove further in my thesis, Morrison politicizes her works as a way to
promote African American women. To justify this statement, I want to examine a
quote from Morrison’s book Playing in the Dark:

[…] I know about the ways writers transform aspects of language, and the
ways they tell other stories, fight secret wars, and limn out all sorts of debates
blanketed in their text. And rises from my certainty that writers always know,
at some level, that they do this. (Morrison Playing in the Dark 4)

Morrison is aware of the tools authors use to infuse meaning and message into their
works. Authors transmit their agendas through little manipulations of words,
structures of sentences, and the order in which ideas are presented in a text. Morrison,
like the authors she describes, is conscious of her writing and aware of the political
and social commentary she transmits through language.

4. Sula

“With its curious origin as a “nigger joke,” the Bottom presents a version of
reality that closely resembles a cyclic repetition of the historical injustices
perpetuated upon Blacks.” (Montgomery “A Pilgrimage to the Origins: The
Apocalypse as Structure and Theme in Toni Morrison's Sula” 128)

Sula is a novel written in progression to The Bluest Eye, “In her next novel
Morrison continues to deal with black female experience, but the emphasis shifts from
childhood to lasting bonding between girls-becoming-women” (Suranyi “The Bluest
Eye and Sula” 11). What is apparent is that the novel deals with the destruction of an
African American community. Morrison set the novel between World War I and 1965
in the fictional village of the Bottom, a town made up of almost purely African
Americans, who live according to an unwritten set of rules. The Peace household is a
family dominated by strong and independent women who break the rules in their

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community by living on their own and not conforming to ordinary roles as mothers,
wives, and lovers. The power of the Peace women lies in their sexuality and it is
through their ‘predatory’ encounters with men that they form their identity. This
novel differs from The Bluest Eye because it is set primarily in the realm of adulthood.

Sula centers on the lives of Sula Peace and Nel Wright. These girls-turned-
women function as two parts of a whole entity. Nel is the domesticated wife and the
law-abiding citizen where Sula challenges everything to the point that she is presumed
to be a witch and evil. In her essay “A Pilgrimage to the Origins: The Apocalypse as
Structure and Theme in Toni Morrison’s Sula,” Montgomery describes the connection
between these to women:

Nel […] assumes the traditional roles the community prescribes and retains her
social identity, though her personal identity is non-existent. Nel’s best friend
Sula, by contrast, is a free-spirited woman whose determination to define
herself places her at odds with the Black community. Nel and Sula’s
complementary relationship offers temporary escape from the tensions inherent
in the community’s patriarchal structure, however. As outsiders, they find in
female bonding the wholeness society inhibits. (Montgomery “A Pilgrimage to
the Origins: The Apocalypse as Structure and Theme in Toni Morrison's Sula”
132)

When these women work together they create a solidified unit, but when separated,
these women are fragmented. The novel does not include global politics in its
message as The Bluest Eye, rather is a domestic allegory for the African American
community. In her essay “In Search of Self: Frustration and Denial in Toni Morrison's
Sula,” Nigro argues:

Although Toni Morrison (1973) may not have intentionally created a novel to
celebrate the working class or to explore the consequences of work among
African Americans, she has in Sula, celebrated the lives of ordinary people
who daily must work and provide. Sula celebrates many lives: It is the story of
growing up Black and female; but most of all, it is the story of a community.
(Nigro “In Search of Self: Frustration and Denial in Toni Morrison's Sula”
724)

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Nel represents African Americans who follow the rules set out for them by White
communities and Sula represents the mythic, natural, and historically rooted African
Americans who claim their heritage, hence the disputes between Nel and Sula, in the
novel, represent the African American struggle to establish a true and coherent
identity.

In the novel modernist literature is referenced through the fragmented

character of Shadrack and the community of the Bottom itself. Both character and
community are fractured and disjointed. Morrison emphasizes their literal and
figurative ‘breakdowns’ in the novel to draw attention to problems in the community.
In her essay “A Pilgrimage to the Origins: The Apocalypse as Structure and Theme in
Toni Morrison's Sula,” Montgomery describes the destruction of the Bottom:

The destruction of the Bottom, a Black community located in the hills above
the fictional town of Medallion, Ohio, is a central event in Toni Morrison’s
Sula. With the collapse of a tunnel linking Medallion to a neighboring town
and the leveling of the Bottom in order to make room for a golf course, the
Black community appears to have reached its inevitable end […] Natural
disasters, unexpected deaths, frustrated dreams, and continued racist
oppression serve as bitter reminders of the near-tragic dimensions of Black
life, for to be Black in America, the novel implies, is to experience calamity as
an ever present reality, to live on the brink of the Apocalypse. (Montgomery
“A Pilgrimage to the Origins: The Apocalypse as Structure and Theme in Toni
Morrison's Sula” 127)

The destruction of the Bottom is the final ‘breakdown’ of the community. I argue that
fragmentation presented in the novel through modernist literary techniques, Eva
Peace’s rift from the traditional stereotypes of African American mothers, and a
community’s insistence in creating a pariah of Sula all function as allegories for the
African American community. In the following chapters I will analyze why Morrison
includes references to modernist literature, why she imbeds images of non-conformist
African American women, and why there is such a strong focus on the community in
the Bottom’s reaction to Sula.

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4.1 Sula’s ties to Modernism

Morrison draws on literary modernism and infuses techniques used by

modernist writers to create a disjointed feel in the novel which parallels the
fragmented existence of individual African Americans and the African American
community in the Bottom. I believe that Morrison breaks away from a smooth and
unified narrative to connect her novel to the African American experience. The three
main modernist literary techniques employed in this novel are: ‘stream of
consciousness,’62 the alienated individual/ character’s fragmented experience, and
juxtaposition. The incorporation of literary modernism into the novel forces the reader
to delve further into the text to understand which messages are being promoted. As
argued, African American women’s history in the United States has been plagued with
incongruous imagery which I believe is accurately paralleled to the structure of the
novel.

To clarify ‘stream of consciousness’ in Sula we need to examine the structure

of the novel. It is separated into eleven chapters which all follow a progression of
years from 1919 to 1965. The novel is relatively short, however, the large amount of
chapters makes it choppy to read.63 Also, even though the novel progresses in a linear
timeline, the development of the ideas is inconsistent. The omniscient narrator will
move from one character to another sometimes returning to that particular character
and sometimes characters completely disappear from the text. As Kubitschek
describes in her book Toni Morrison a Critical Companion:

An omniscient narrator usually puts the reader in the position of someone who
knows all the characters thoughts and feelings. An omniscient narrator usually
puts the reader in the position of someone viewing a conventional portrait or
landscape rather than a collage. (In such situations, the viewer can perceive

62
A ‘stream of consciousness’ writing as described by Missy Kubitschek in her book Toni Morison a
Critical Companion is, “Writing [which] tries to show the actual processes of the mind. Because we do
not feel and think in complete, logical sentences, works using stream of consciousness contain partial
sentences, many images, and frequent repetition” (Kubitschek Toni Morison a Critical Companion 18).

63
Compare to Kubitschek’s discussion in her book Toni Morrison a Critical Companion 49 regarding
the structure of Sula.

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 the unity of the whole work with only one glance.) To create the collage-like
effect of Sula, the omniscient narrator never reveals the thoughts of all the
characters at one time. (Kubitschek Toni Morrison a Critical Companion 49)

The discontinuity created by an omniscient narrator who does not unify the text
requires the reader to be more proactive in their analysis of the characters. The reader
is then left on their own to discover the significance of certain themes and situations in
the novel rather than having the information readily dictated to them. When the reader
is more active in the text, they think about possible connections that the novel has with
outside events. I believe that Morrison uses this literary technique in the novel so that
the reader is required to look closely at its issues and themes. In her essay “Form
Matters: Toni Morrison's Sula and the Ethics of Narrative,” Nissen writes, “[…] Sula
is the kind of experimental, complex, writerly narrative we often call modernist, the
demands on the reader as interpreter and judge are more extensive that those made by,
say, one of the Grimm fairy tales or a Dickens novel” (Nissen “Form Matters: Toni
Morrison's Sula and the Ethics of Narrative” 264). Rather than having the story easily
read, Morrison forces the reader to actively think about the characters in the novel and
how they might be connected with outside historical links and in particular the plight
of African American women.

The second modernist literary technique in the novel is the ‘alienated

individual’ who is present in many of the characters in Sula, however, I want to focus
on Shadrack and his experience. Shadrack is an African American man who returns to
the Bottom after fighting in World War I. As a result of his military experience he
suffers a mental affliction and is unable to create a unified semblance of the world:

Laced and silenced in his small bed, he tried to tie the loose cords in his mind.
He wanted desperately to see his own face and connect it with his the word
“private”- the word the nurse (and the others who helped bind him) had
called him. (Morrison Sula 10)

Throughout the novel there are scenes where Shadrack tries to hold together the
thoughts in his head, however, they are fragmented and incoherent. As a way to
regulate his mind Shadrack creates routines which lessen the blow of unexpected

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events or thoughts which flood into his brain. The main fear that Shadrack has is of
death’s unpredictable nature. To qualm his fear of death’s unexpectedness he enacts
National Suicide Day. This is a day on which he encourages all members of the
Bottom to either kill themselves or each other. If all death occurred on this day, then
he would be free for the next year not to worry about it. Oddly, National Suicide Day
becomes part of the Bottom’s archetype and the African Americans in the community
start to incorporate this day into their everyday calendar. The fragmentation of
individuals and the community in the Bottom is a recurring modernist theme in the
novel.

The third modernist technique found in the novel is juxtaposition. Morrison

often juxtaposes her characters so that the reader is given more than one account of the
same event. For example the death of Chicken Little, an African American boy, is
retold through Nel and Sula’s viewpoints, giving the reader different perspectives and
analysis of one event. Both Nel and Sula feel guilty because of their involvement in
his death, however their reasons why they feel guilty are different and reflect on their
different character. As Kubitschek argues in her book Toni Morrison a Critical
Companion, “The “pictures” of Sula’s collage are separate events or character
sketches. Together they show the friendship of Nel and Sula as a part of many
complicated, overlapping relationships that make up the Bottom” (Kubitschek Toni
Morrison a Critical Companion 49). Because of the multiple vantage points which
add to the pluralism of the novel, we are given an in-depth yet disjointed look at the
events and the community in the Bottom. After I have examined Morrison’s literary
technique with the three examples of a ‘stream of consciousness,’ alienation and
juxtapositions, I would like to show another one of Morrison’s skillful ways of
constructing her novels by highlighting the characters she creates.

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4.2 Eva the Self-Sacrificing Mother

Eva Peace is a self-sacrificing character in the novel. Throughout the novel,

she faces situations which require her to give up a part of herself either physically
(when she lays her leg down on a railroad track to collect insurance money) or
spiritually (when she plays the part of God and decides to kill her son). Even though
she is portrayed as a self-sacrificing mother in the novel, I argue that these moments of
self-sacrifice are not completely altruistic. These acts of sacrifice are always not
depriving, but often moments of self-empowerment which feed Eva’s egoism. To
establish the traditional role of sacrifice for African American women let us examine
Patricia Hill Collins’ description in her book Black Feminist Thought, “In many
African American communities so much sanctification surrounds Black motherhood
that “the idea that mothers should live lives of sacrifice has come to be seen as the
norm” (Collins Black Feminist Thought 174). According to the idea in this quote,
sacrifice is an imprinted requirement for African American mothers. Eva does
sacrifice herself; however, she makes sure that these acts provide her with
gratification. Seeing Eva’s egoism complicates the image of the self-sacrificing
African American mother because she is meant to behave altruistically. How do we
quantify Eva’s self-sacrifice if we know she was selfish in her sacrifices?

To answer this question, let us review three main instances where Eva
sacrifices herself for the ‘betterment’ of her offspring. They are: the amputation of her
leg so that she can claim insurance money from the railroad company to provide a
steady income, killing her son to preserve his manhood, and jumping from a second
story window to save her daughter. The first situation of physical sacrifice occurs
after Eva’s husband abandons the family and she is forced to financially provide for
her children. One night, when she is poverty stricken, she finds herself hunched over
her son desperately trying to coax a bowel movement from his rectum with the last of
the food/lard that she owns. Eva is disgusted by the desperation of her situation:

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 […]Eva squatted there wondering why she had come all the way down there to
free his stools, and what was she doing down on her haunches with her beloved
baby boy warmed by her body in the almost total darkness, her shins and teeth
freezing, her nostrils assailed. She shook her head as though to juggle her
brains around, and then said aloud, “Uh uh. Nooo.” (Morrison Sula 34)

As a consequence, Eva decides to improve her situation. She has decided that she will
no longer sacrifice her dignity even to save her children. Eva has put limits as to what
situations she will find herself in and it affects her role as a self-sacrificing mother
because she will not completely give up everything for her children.

In the novel Eva decides to sacrifice part of her body to ensure that her pride
remains intact. She leaves her family, puts her leg down on a railroad track, and it is
amputated. When she returns to her children, she has a purse full of money that
ensures the well being of her children and she will no longer have to worry about
money. In the novel there are elaborate descriptions of Eva’s remaining leg which
proves her egoism:

Whatever the fate of her lost leg, the remaining one was magnificent. It was
always stockinged and shod at all times and in all weather […]. Her dresses
were mid-calf so that her one glamorous leg was always in view as well as the
long fall of space below her left thigh. (Morrison Sula 31)

Eva’s character does not fit the role of the self-sacrificing mother as outlined in the
quote from Sula. Defining Eva as a self-sacrificing mother is complicated because she
only performs a sacrifice if it will be to her benefit. Let us look at two more instances
of Eva’s ‘sacrifice’ in order to establish how she benefits rather than loses.

The second example of Eva’s sacrifice is when she kills her son to preserve his
manhood. Eva knows that her son is a heroin addict which causes him to act as
though he is a child. Eva is a proud mother, and seeing the infantile state of her son,
disrupts her self-image as a productive mother. Rather than allowing him to continue
his behavior Eva kills him in order to save face for her son and herself, “I done
everything I could to make him leave me and go on and live and be a man but he
wouldn’t and I had to keep him out so I just thought of a way he could die like a man

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and not all scrunched up in my womb, but like a man” (Morrison Sula 72). In killing
her son, Eva favors her ego rather than her role as a mother. Instead of trying to
rehabilitate her son, Eva sees him as a failure, and, therefore, she condemns him to
death.

Eva assumes the role of God when she kills her son. In her book Fiction and
Folklore, Trudier Harris provides a good explanation as to what motivates Eva’s
behavior and the consequences she must face:

In deciding that her son would be better off dead, Eva recognizes no authority,
no morality except herself. Plum’s drug addiction offends her sense of what a
man should be […] Eva becomes the vengeful goddess in destroying a creature
who has failed to worship in an appropriate manner at the altar. (Harris Fiction
and Folklore 74)

Harris’ analysis of Eva’s actions proves that Eva’s egoism overrode her responsibility
as a mother. As a repercussion for Eva’s actions another one of her children dies, this
time because she is unable to save her. Eva has to pay for her ‘sins’ and, therefore, is
forced to watch her daughter burn to death. To explain the horror of watching her
daughter burn, let us first examine Eva’s third act of sacrifice.

One afternoon, in the novel Hannah Peace, Eva’s daughter, is hanging the
laundry. A cinder falls close to the sheets and they catch fire. The fire spreads onto
Hannah’s clothing and she is burnt alive. Eva sees Hannah burning from a second
storey window and jumps out of it in order to save her daughter. However, she cannot
reach her daughter in time and is left to watch her die. Hannah was the apple of Eva’s
eye and worked hard to please her mother. Harris describes the relationship between
Eva and Hannah, “Hannah, Eva’s oldest child, has served her mother well […] Thus
shaped by the image of the goddess and responsive to her wishes, Hannah earns Eva’s
greatest sacrifice” (Harris Fiction and Folklore 75). The greatest sacrifice, as Harris
describes, occurs when Eva jumps out of the window. She is willing to die in order to
save her daughter, when instead she kills he son because she feels that his life is
repugnant. I would argue that Hannah feeds Eva’s egoism by being a good daughter,

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while her son is an embarrassment. Noting Eva’s favoritism we see how she only
participates in situations which will produce a favorable outcome and feed her ego.

4.2.1 Eva as the Communal Matriarch

It is safe to assume that Eva chooses the role as a communal matriarch for the
attention and boost to her ego. Having a house full of people and wives who come to
her for advice, she is assured that she will not be forgotten as she gets older. After
Eva Peace returns to the Bottom with one leg and a purse full of money, she buys a
house and takes in renters and orphans. Having abandoned her children for eighteen
months, she has now returns as a mother to her community and a foster mother to
children without parents, a name, or an identity. Not only does she become a foster
mother, she dictates the traditional role of a wife to newlywed women, “She fussed
interminably with the brides of the newly wed couples for not getting their men’s
supper ready on time; about how to launder their shirts, press them, etc” (Morrison
Sula 41). Oddly, Eva never remarries; however, she promotes the traditional role of
women. Knowing that Eva does not practice what she preaches, one has to wonder
what motivates her to take on this role as a communal matriarch and an arbiter of
traditional marriages.

Eva’s presence as an othermother, in the novel, is a complicated issue because

she fosters numerous children, however, she does not ensure their proper upbringing.
I argue that Eva takes on the role as an othermother to promote her status in her
community rather than having an avid interest in raising adopted children. To bolster
this argument let us look at Collin’s description of othermothers:

Motherhood – whether a blood mother, othermother, or community

othermother – can be invoked as a symbol of power by African – American
women engaged in Black women’s community work. Certainly much of Black
women’s status within women – centered kin networks stems from their
important contributions as bloodmothers and othermothers. (Collins Black
Feminist Thought 192)

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As described in the previous chapter in Harris’ argument, Eva works in terms of
worship and manipulation. To see how she finds power in her role as an othermother,
let us look at her adopted sons. Eva adopts three boys and names all of them Dewey.
Yes, she gives them all a name; however, in naming them all the same, she takes away
their capability to develop as individuals.

Eva fusses over and dictates what newlywed wives should do for their
husbands. She is reestablishing her role as a wife through these women, in order to
regain reverence in her community and as a role model. In helping these wives, Eva is
sought after as an advisor and authority as a wife. Eva bolsters her status in the
community is by playing the role of the traditional wife. Eva is abandoned by her
husband. In order to overcome the shame she feels by this situation, she reclaims her
role as a wife by dictating the role to newlywed wives. Again, instead of altruistically
involving herself in her community, Eva requires a boost to her ego as payment for her
efforts.

Eva’s period of egoism as an othermother and advisor to women is short lived.

When Sula, her granddaughter, returns to the Bottom, she sends Eva to a nursing home
which separates Eva from the community she strives so hard to impress. As with the
death of her daughter, Hannah, Eva is punished for her selfish intentions. Eva killed
her son, Plum, because he was an embarrassment. Eva tries to save her daughter,
Hannah, because she worships Eva. Saving her favored child over her embarrassing
child proves that Eva has an immense ego and will only exert herself if the outcome is
beneficial. Sula destroys Eva’s egoism when she institutionalizes her in a nursing
home and away from her community. Before I address the complicated relationship
between Sula and Eva, I want to analyze Eva’s egoism more deeply.

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4.2.2 Eva as the Pragmatic Mother

I would like to argue that Eva functions as an egoist. However, there are
arguments which counteract my statement that Eva works solely for her benefit. If we
revise Eva’s performance as a bloodmother, we could argue that Eva functions as a
pragmatic mother. A pragmatic mother is a mother who is forced, by situations, to
react in a way that will protect her children. Left with this perspective, it seems as if it
is the desperation of the situations she encounters, rather than ego, which motivates
Eva’s behavior.

Looking at Eva as a pragmatic mother is unsettling because it questions the

assumption that Eva is motivated purely by ego. For proof let us look at a passage
from the novel where Eva defends her role as a pragmatic mother:

No time. They wasn’t no time. Not none. Soon as I got one day done here
come a night. With you a coughin’ and me watchin’ so TB wouldn’t take you
off and if you was sleepin’ quiet I thought, O Lord, they dead and put my hand
over your mouth to feel if the breath was comin’ what you talkin’ ‘bout did I
love you girl I stayed alive for you can’t you get that through your thick head
or what is that between your ears, heifer? (Morrison Sula 69)

Eva defends her parenting. She barely had the time to think needless to say worry
about if she was being a proper parent. In her essay “A Hateful Passion, a Lost Love,”
Hortense Spillers writes, “It could be argued for instance, that Eva sacrifices Plum in
order to save him, and however grotesque we probably adjudge her act, inspired by a
moral order excluding contingency and doubt, no such excuse can be offered in Sula’s
behalf” (Spillers “A Hateful Passion, a Lost Love” 315). Although Eva acts
egoistically when she becomes the communal matriarch, in comparison to Sula, she is
still a woman who follows certain societal norms which make her a pragmatist. In the
next chapter I will compare these two main women characters and their relationship.
What has been important to note in this section is how Morrison creates Eva with such
complexity that she is able to incorporate three different forms of maternity all in one

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mother and the reader cannot be completely sure of Eva’s intentions as a blood and
othermother.

4.3 Eva versus Sula

The discrepancy between Eva and Sula is an allegory for the relationship
between two different generations of women. Eva is a woman of the 1920s where
Sula represents women of the 1960s. In the novel, Eva and Sula are juxtaposed to
show two different forms of ‘woman power.’ Eva finds her power through her role in
her community as an othermother and as an advisor to newlywed women where Sula
finds her power not within her community, but in her rebellion against it. Sula’s
rebellion against her community is a fight which many African American women
made in the 1960s when they chose not to conform to the traditional roles as
daughters, mothers, and wives.

During the politically charged 1960s African American women found

themselves conflicted in their traditional gender role. The predominance of the Black
Power Movement often overrode their struggle as women. In their book Gender Talk,
Cole and Guy-Sheftall describe the conflict African American women faced when
trying simultaneously to support the African American cause and their plight as
women:

There was an explicit message in Black national discourse about the

destructive aspects of feminism and Black women’s quest for liberation. It
was very simple. Feminism is a white middle class movement that retards
racial unity and draws women away from their more urgent work – eradicating
racial oppression. (Cole and Guy-Sheftall Gender Talk 84)

In her rebellion against her community, Sula fights against her race to promote her
gender. She does not want to follow a traditional role where she is dependant on men
for her success. She goes to college and returns to the Bottom determined to live
outside and not inside the community. This rift from the Bottom symbolizes African

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American women’s split from the Black Nationalist movement to secure their power
as women.

Eva does not wholeheartedly conform to her community’s perception of a

woman’s role. Like Sula she shows incredible determination and strength. In the
novel there are moments when Eva and Sula’s strength is paralleled. One particular
instance when they show similar character traits is in their self-mutilation. Where Eva
is willing to sacrifice her leg in order to ensure the economic survival of her family,
Sula is willing to cut of the tip of her finger. She does this to prove to them that she
will not be bullied by boys. Sula cuts her finger to prove to a group of boys, who try
to harass her, that she is as tough if not tougher than they. In her essay “Intimations of
Matriarchal Age: Notes on the Mythical Eva in Toni Morrison's Sula,” Janice Sokoloff
describes the connection between Eva and Sula and their self-mutilations:

The difference, and similarity, between the two [Eva and Sula] may be most
vividly seen in the way each uses self-inflicted violence. Eva’s self mutilation,
for insurance payments, was to provide for her family. In a strikingly similar
impulse, Sula, using Eva’s paring knife, cuts off her finger tip to defy taunting
teenage boys who persecute her and Eva. (Sokoloff “Intimations of
Matriarchal Age: Notes on the Mythical Eva in Toni Morrison's Sula” 432)

Eva and Sula interact on a very complex level. Eva, even though she wishes to be
independent of men, still upholds certain standards of her community while Sula
wishes to be to completely contradict her community. Eva lost her leg to provide an
income for her family, while Sula cuts of her finger-tip purely to prove a point.

Eva and Sula have different attitudes towards their communities. While both
women remain independent and economically free from men, Eva tries to maintain a
connection with her community’s mandates where Sula completely disassociates
herself. Eva is what Cole and Guy-Sheftall call an “everyday feminist:”

[…] “everyday feminism,” [is] an awareness on the part of African American

women of gender oppression. It emerged in accounts of their determination to
take care of their families, sometimes as single parents, and in their

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 commitment to teach their sons as well as their daughters to question and
challenge male privilege. This “everyday feminism” came out of the context
of Black women’s daily lives in a racist society. (Guy and Cole-Sheftall
Gender Talk 33)

Eva does not fully promote that her daughters veer away from traditional roles as
mothers and wives, however, in her eccentric behavior and her women-headed
household, she advocates that her daughters take charge of their own lives. Eva is an
“everyday feminist” because she is determined to ensure the survival of her children
without the help of men. Sula moves a few steps further from “everyday feminism” to
become a full-fledged feminist.

Eva and her daughter Hannah are unconventional women in their communities.
They are women who are also influenced by the gender roles of the 1920s and 1940s.
While both of these women choose to live independently, without men, they still do
not ruffle the conventional feathers of their communities. In his book The Novels of
Toni Morrison, Patrick Bjork describes the traditional roles both Eva and Hannah were
meant to uphold:

[…] both Hannah and Eva are inextricably linked to the ordering principle of
the Bottom, and in spite of Eva’s outlandish and taboo behavior, neither
character genuinely threatens the essential fabric of the neighborhood; they
accept similar conventional values. (Bjork The Novels of Toni Morrison 67)

Both Eva and Hannah are required to follow certain social norms because of the time
period in which they grow up. Sula, however, is a woman of the 1960s where
feminism has progressed past “everyday feminism” to a more radical movement. To
describe the conflict between Eva and Sula this is what Washington’s has to say about
the difference between the two generations in her book Black Eyed Susans:

The conflict is basically between the idealists (the daughters) and the
pragmatists (the mothers and grandmothers). We see the mothers in these
conflicts as the ones whose lives are spent struggling for the necessities – food,
or clothing, or a place for them to live […] they do not in turn understand,
turning their backs on the things the mothers have struggled a lifetime to gain.
(Washington Black Eyed Susans xxiv)

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Sula is the ‘idealist daughter’ who chooses freedom from children and husbands. Eva
is the pragmatic mother who does not understand why her granddaughter would not
want children and a husband.

Sula is not faced with the same choices that Eva had to deal with. Growing up
right before and during the 1960s she is allowed to question the traditional role of
women. Eva finds her granddaughter to be selfish by not wanting children and a
husband. Again, to examine the generational gap between these two women, let us
focus on a conversation between the two women depicted in the novel:

Eva: “Well, don’t let your mouth start nothing that your ass can’t stand. When
you going to get married? You need to have some babies. It’ll settle you.”
Sula: “I don’t want to make someone else. I want to make myself.”
Eva: “Selfish. Ain’t no woman got no business floatin’ around with no man.”
Sula: “You did.”
Eva: “Not by choice.”
Sula: “Mamma did.”
Eva: “Not by choice, I said. It ain’t right for you to want to stay off by
yourself. You need … I’m a tell you what you need.” (Morrison Sula 92)

This short dialogue provides us with detailed insight on how these two women differ.
Sula decides to stand on her own two feet and live outside her community. It is in
Sula’s complete independence that she finds her source of power. Eva is
unconventional for a woman of the 1920s but is still reserved in her views of family
and a woman’s role.

Sula’s separation from her community shows us an African American woman

who promotes her gender over her race. This, for women in the 1960s, the decision
often required a drastic leap from their African American communities. It was a bold
statement which required personal strength. For example, during the Black Nationalist
Movement of the 1960s, there was an issue concerning birth control for African
American women which reflects opinions regarding a woman’s body. In their book
Gender Talk, Cole and Guy-Sheftall argue:

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 […] one of the most decisive issues generated by Black nationalists was the
idea that since Black people were being threatened by genocide, women’s
main contribution to the revolution would be refusing to take birth control pills
and procreating. (Guy and Cole-Sheftall Gender Talk 95)

Much like the argument presented by Eva in the previous paragraph, Black
Nationalists urged African American women to follow traditional roles as mothers.
To surpass the expectations of people such as Eva and Black nationalist men, African
American women like the character of Sula had to almost sever themselves completely
from their community.

As a final move towards separation from the African American community of

the Bottom, Sula commits Eva to a nursing home. This is an unforgivable act for the
African Americans and they see Sula as disregarding part of her ancestry. As Sokoloff
argues in her essay “Intimations of Matriarchal Age: Notes of the Mythical Eva in
Toni Morrison’s Sula:”

Morrison asserts, “When you kill the ancestor, you kill yourself. I want to
point out that nice things don’t always happen to the totally self-reliant if there
is no conscious historical connection […] Sula, in an act unprecedented in the
Bottom, has her formidable grandmother “put away” in Beechnut Hill, nursing
home. Following this reversal of legal guardian roles, Sula, in accordance with
Morrison’s statement on killing the ancestor, dies. (Sokoloff “Intimations of
Matriarchal Age: Notes of the Mythical Eva in Toni Morrison’s Sula” 430)

Sula disregards her ancestry by putting Eva in the nursing home. However, I would
argue that by separating Eva from the community she frees herself from being tied
down by traditions; for example, Eva’s insistence that Sula wed. Similar to some
African American women’s refusal to follow Black National or traditional mandates,
Sula, like these women, drastically separates herself from her community.

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4.4 The Destruction of the Stereotypes in Sula

In Sula there are three women characters who function outside of the realm of
stereotype and, in turn, discredit the assumption that stereotypes of African American
women are plausible mechanisms for defining her identity. To conceptualize the
independence of these three women characters, we need to examine which stereotypes
they deconstruct. In the novel there are references to the aforementioned stereotypes
in chapter 2.6 of the Mammy, the Matriarch, and the Jezebel. However, as Mary
Helen Washington attests in her book Black Eyed Susans, “Eva is one of the most
complex black mothers in literature. Because she cannot be easily explained or neatly
categorized, she defies the stereotype” (Washington Black Eyed Susans xxiii). In this
novel, Morrison’s characters are so complex that they cannot be quantified in terms of
stereotype. As I mentioned in previous chapters, Morrison politicizes her work
through her characters. The political statement that she is making, with the complex
women in Sula, is that these women do not conform to stereotype, therefore, the
concept of what being an African American woman entails has to be renegotiated.

As I delineated in previous chapters, a mammy is an African American woman

who serves her White family and promotes the lives of the white oppressor rather than
her own race. In The Bluest Eye Pauline exemplifies the image of the mammy.
However, in Sula there is no female character who chooses this path. As an example
Eva decides to amputate her leg to ensure that she will not be employed as a domestic
servant. In her essay “In Search of Self: Frustration and Denial in Toni Morrison's
Sula,” Nigro explains Eva’s defiance of this role even though the Bottom, the town in
which she lives, is plagued by economic difficulty:

The business of survival is an everyday concern for Eva and Hannah, but
because they are Black women in the 1920s, the only paid work in Medallion
[the white town which borders the Bottom] is as domestics for ungrateful
White families or as prostitutes […] The mysterious loss of Eva’s leg provides
a much needed monthly check. (Nigro “In Search of Self: Frustration and
Denial in Toni Morrison's Sula” 727).

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Eva refuses to serve a White family and in doing so proves that she will not sacrifice
her own family for another. As Kubitschek in her book Toni Morrison a Critical
Companion argues, “Although she talks a conservative game in regard to motherhood,
Eva lives quite experimentally. Rather than taking on a low paying job that would
force her to spend all her time away from her children, she literally sacrifices part of
her body” (Kubitschek Toni Morrison a Critical Companion 61). The insurance Eva
collects ensures that she will not become a mammy nor will she depend on ‘White
folk’ or men for her income. With the money she collects she buys a house and takes
in boarders and orphans and consequently promotes the African American community
because she is not forced to work as a mammy.

Eva’s defies the role of a mammy and is better termed a ‘complex matriarch.’
I use the term ‘complex matriarch’ because she adopts the role as the head of her
household and as an othermother to her community without embodying all the
qualifications of the stereotypical matriarch. The particular reason why I term Eva a
‘complex matriarch’ is because her role as a mother is complicated. Instead of
promoting all the children she births or fosters, Eva selects which children will
progress and which will remain infantile. In her book Toni Morrison a Critical
Companion, Kubitschek proves this point:

[…] Eva functions as a mother to much of medallion. (Her name suggests the
archetypal mother of humanity, Eve.) She adopts stray children, such as the
Deweys. Her mothering is not all nurturant, however, When she ignores the
three founding boys’ individuality, for example, they do not grow or mature
properly. (Kubitschek Toni Morrison a Critical Companion 56)

The reason why Eva chooses to promote one child over another is not implicitly clear
in the text. One could argue that Eva prefers to promote her daughters rather than her
sons as a means for promoting women’s development rather than men’s. Whatever
her incentive, what needs to be noted is that Eva works in terms of egoism. As I
proved in the last chapter, Eva’s role as a bloodmother and an othermother feed her
egoism because she is praised in her community for her role. Once again I argue that
Eva is a ‘complex matriarch’ because unlike mothers who strive to promote all of their

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children and provide for them so that they will succeed, Eva is successful in her power
to promote and destroy her children.

In this chapter I have assessed Eva’s role as an ‘anti-mammy’ and a ‘complex

matriarch. Now, to finalize my analysis of stereotypes in the novel, I would like to
focus on her daughter and granddaughter. Both Hannah and Sula have sexual
appetites which could classify them as jezebels. However, the stereotype of the
jezebel is one in which an African American woman is powerless. The stereotype was
used during slavery, and further throughout history, as an excuse for White men to
sexually abuse powerless African American women. However, in the novel, it is
through their sexual appetite that Hannah and Sula find power. They control the men
of the Bottom with their magneticism. In her essay “In Search of Self: Frustration and
Denial in Toni Morrison's Sula,” Nigro describes Hannah’s sexual power:

For Hannah, love of men and maleness is physical without guile. She enjoys
the company of men and leads the men of the Bottom to her bed. Her loving is
described as sweet, low and guileless … nobody, but nobody, could say ‘Hey
sugar’ like Hannah. (Nigro “In Search of Self: Frustration and Denial in Toni
Morrison's Sula” 726)

Hannah and Sula control the men of the Bottom through their sexual appetites and
never ask for any financial or physical support from these men. Hannah and Eva have
sex with men without displaying any attachment towards them which is empowering
for them because they are in control of their own appetites and men are their meals.

The three women in the Peace household: Eva, Hannah, and Sula all deflect
traditional stereotypes of African American women by living their lives freely and
independently. In her book Fiction and Folklore, Trudier Harris describes these
women:

The trinity of women who share the spotlight in Sula – Eva, Hannah, and Sula
– have much in common with this worldview. Their breaks form expected
codes of behavior also enable them to transcend the usual depictions of black
women in African American literature, thereby debunking numerous

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 stereotypes and myths. Eva is a slap in the face to all traditional matriarchs,
for there is no God-centered morality informing her actions; yet she is
paradoxically the matriarch in the power she wields […] Hannah defies
expectations of matronly morality by randomly sleeping with her neighbors’
husbands […] Sula is the epitome of independence; she throws the
community’s morality back in its face by redefining behavior. (Harris Fiction
and Folklore 72)

Each of these three women characters defy their community in one way or another.
The political allegory for this chapter is that these women function outside of
stereotype and through their defiance of traditional roles for African American
women, they have found power. The message imbued throughout the novel, is that in
order for African American women to regain their power in the world, they need to
step away from stereotypes to enable their growth as individuals.

4.5 Pariah and Community: The Influence of Evil

I have proven in Morrison’s fiction that she destroys stereotypes of African

American women and creates platforms which allow for a truly representative
depiction of the African American experience. Another way in which she uses her
novel to portray the African American experience is through her depiction of evil in
Sula. In a conversation with Alice Childress, Morrison describes why she wove the
concept of evil into the novel, “I know evil preoccupied me in Sula […] I know
instinctively that we [African Americans] do not regard evil the same way as white
people do” (Childress “Conversations with Toni Morrison and Alice Childress” 8). As
Morrison argues, African Americans have a unique perception and relationship with
evil and by writing about this topic, Morrison reinstates that her fiction is purposefully
African American.

Sula is the object of evil in the Bottom. What one has to analyze is how the
African American community in the Bottom reacts to this evil. Unlike “White
people’s reaction to something alien [which] is to destroy it” (Childress
“Conversations with Toni Morrison and Alice Childress” 8), African Americans in the

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fictional town of the Bottom learn to accept and adapt to the evil presence embodied in
Sula. As described in Sula, “In their [African American] world, aberrations were as
much a part of nature as grace. It was not for them to annihilate it. They would no
more run Sula out of town than they would kill the robins that brought her back”
(Morrison Sula 118). The African American community, in Sula, realizes that they
cannot expel Sula from the town, “The presence of evil was something to be dealt
with, survived, outwitted and triumphed over” (Morrison Sula 118). Throughout the
novel, there are examples of the community in the Bottom’s negotiation with Sula’s
evil.

Interestingly Sula’s evil is balanced by the religiously ‘good behavior’ of the

African American community in the Bottom. When Sula is around, women pay more
attention to their husbands, houses are vigorously cleaned, and parents respond
positively to their children. She promotes beneficial behavior by the members of the
community because she forces them to counteract her ‘evil.’ To clarify this statement,
we need to reexamine an argument presented in the chapters on The Bluest Eye. In the
Bluest Eye, the African American community felt beautiful when they stood against
Pecola’s ugliness. Likewise the community of the Bottom performs ‘moral’ acts to
appease its sense of goodness against Sula’s evil, “Their [the community of the
Bottom] conviction of Sula’s evil changed them in accountable yet mysterious ways.
Once the source of their personal misfortune was identified, they had leave to protect
one another” (Morrison Sula 117). The African Americans in the Bottom bonded
together to ward off Sula’s evil. In bonding together they form a strong collective
which fights against an outside source and subsequently behaviors improve.

If the community members of the Bottom validate their good behavior in

comparison to Sula’s evil, they cannot eliminate her from the community. She is the
figure of evil against which they compare themselves. In his essay “The Orderliness
of Disorder: Madness and Evil in Toni Morrison's Sula,” Bryant compares the role of
Sula in her community to that of Hester from The Scarlet Letter:

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 Like Hester’s, Sula’s relationship to the community is counterpoised between
attraction and repulsion. The puritan community ironically depends on
Hester’s presence to confirm its own vaunting sense of moral superiority, yet it
is obligated by the same logic to shun her […] Both Hester and Sula, therefore,
ironically benefit and threaten the communities in which they live. (Bryant
“The Orderliness of Disorder: Madness and Evil in Toni Morrison's Sula” 735)

Even though Sula’s evil is not eliminated from the community of the Bottom, it is still
a threat to the African Americans. The community members subsequently band
together against this force of evil securing the connection and communication between
the African Americans in the community and therefore reinforcing each other’s good
behavior. Following Sula’s death, the community of the Bottom falls apart. Before
Sula’s death, the community is unified in their preventative measures towards Sula’s
evil. When she dies their motivation to remain unified is removed.

I believe that Morrison, through the novel, proves her point that evil is viewed
differently from an African American perspective as versus a White perspective. In
Sula evil is something that solidified the African American community’s connections
with each other and their mutual encouragement of ‘good’ behavior. Sula’s evil is
beneficial to her community because it requires its members to fight together against
an external threat. However, the African Americans in the Bottom do not completely
expel her from the community because they are an African American community and
banishing Sula would be White act. Seeing that the African American community in
the Bottom does not eliminate evil, Morrison once again takes African American
images and creates an African American lens through which to view them.

5. Conclusion

The Bluest Eye and Sula are Toni Morrison’s first two novels. Even though
Toni Morrison is a political writer and politicizes her novels, she is a non-conformist
when it comes to popular trends in writing styles and themes. I believe that Morrison
ties her work to heightened political climates; however, she carefully crafts her novels

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so that the focus of the writing is on the plight of African American women during
transitional periods. As I have argued, the reason why Toni Morrison includes certain
imagery and politicizes her work is to create a platform where images of African
American women are promoted and accurately depicted. Having found very few
accurate images and accounts of African American women when she grew up,
Morrison chose to write for herself and African American women through their own
eyes.

Certain themes resonate through both The Bluest Eye and Sula for example the
concept of beauty, women kinships, the destruction of the self and the destruction of a
community. The primary focus in the two novels is African American women and
their development in or alongside their communities. The way Toni Morrison
centralizes on African American women and their plight is by using language, themes,
and structures in her narrative technique which accommodates and emphasizes an
African American and female experience. For example, Morrison includes strong
women characters and often very few male characters and even fewer positive images
of African American men. In her essay “Pariahs and Community,” Roberta Rubenstein
sums up Morrison’s writing:

Yet despite the doubled oppression, black women writers have celebrated and
written eloquently of their sustaining values. Toni Morrison draws from a rich
store of oral tradition as well as from her own imaginative angle of vision to
illuminate the potentialities for both annihilation and transcendence within
black experience. In representing such extremes of possibility, she
articulates, while not always resolving, some of the cultural contradictions of
black women’s-and men’s-problematic position in white patriarchal
American culture. (Rubenstein “Pariahs and Community” 126)

As I have described in my thesis, the African American woman has been historically
Othered because of her race and her gender which left her lying marginalized and on
the boarders of her community. Morrison’s mission has been to promote African
American women through a purely African American platform, experience, and
perspective.

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 Through her destruction of stereotypes in her literature, Morrison creates
fiction which is truly written for African American women. She creates African
American women characters who are either destroyed by or protest against their
African American communities. These women characters represent the steps which
African American women need to take in order to regain their individual identity.
Because the primary focus in her literature is African American women, Morrison
moves African American women from their position as the marginalized Other to the
center stage. Having these women characters as the focus in her novels gives them a
voice with which they tell their story.

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7. Index

Advancing Luna and Ida B. Wells, 33

African American women authors, 2, 32, 33, 34, 35
alienated individual, 80, 82
Black is Beautiful, 1, 3, 41, 65, 66
Black Panther Party, 28, 29
Black Power Movement, 28, 29, 33, 90
bloodmother, 45, 46, 50, 51, 88, 96
Civil Rights Movement, 1, 24, 33
Cixous “The Laugh of the Medusa”, 59
Communal Family, 49
complex matriarch, 95, 96
Crises of identity, 6
Cultural identity, 6
de mule uh de world, 25
discourse, 9, 10, 14, 29, 38, 60, 90
dominant gaze, 11
Eruptions of Funk, 1, 66, 68, 69, 70, 71, 72, 105
family, 1, 4, 20, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 56, 63, 65, 68, 77, 78, 84,
90, 91, 93, 94, 95
Frederick Douglass, 23, 25
funk, 18, 43, 66, 67, 69, 70, 71, 72, 73
funkiness, 18, 59, 69, 70, 71
gaze, 3, 9, 11, 13, 17, 20, 25, 51, 58, 59, 60, 62, 63, 69, 71
Greek mythology, 53, 54, 58
Gwendolyn Brooks’ Maud Martha, 32
Ida B. Wells, 23
identity, 3, 5, 6, 7, 8, 9, 11, 12, 13, 17, 20, 24, 25, 30, 34, 38, 43, 50, 51, 55, 56, 57,
58, 60, 62, 65, 67, 68, 70, 71, 78, 79, 86, 94, 101
jezebel, 20, 21, 22, 23, 24, 96
juxtaposition, 80, 82

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legitimate community, 12, 13, 14
lynching, 22, 23
lynchings, 22, 23, 24, 26
madness, 2, 42, 52, 53, 55, 56, 62, 63
male gaze, 60
mammy, 18, 19, 20, 22, 24, 45, 51, 68, 94, 95, 96
Matriarch, 1, 16, 86, 94
Medusa, 53, 54, 58, 59, 60, 61, 102
modernist literary techniques, 80
mothers, 27, 44, 45, 46, 57, 61, 78, 80, 83, 89, 91, 92, 93, 94, 96
Moynihan Report, 27, 44, 47, 104
mulatta, 23, 24, 64
mulattos, 23
narrative technique, 43, 100
narrators, 36, 73, 74
Other, 1, 7, 8, 9, 10, 12, 13, 14, 15, 16, 17, 38, 62, 101, 109
Othering, 1, 8, 12, 16
othermother, 46, 50, 87, 88, 89, 95, 96
Persephone, 53, 54, 56, 57, 60
Philomena, 53, 54, 55, 56
Pragmatic Mother, 88
Primitive Other, 14, 15
racialized gaze, 9, 11
rape, 20, 22, 48, 49, 53, 54, 55, 56, 58
Rape, 53, 54, 55, 56, 57, 104, 105
Redirection of the gaze, 11
seasons, 57, 75
self, 1, 2, 4, 6, 7, 8, 9, 10, 12, 16, 17, 30, 32, 35, 43, 50, 51, 52, 60, 63, 75, 83, 84, 85,
90, 93, 100, 104
Self-Sacrificing Mother, 83
sex kitten, 18, 20

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silence, 16, 17, 22, 53, 54, 55, 60, 61
silencing mechanism, 54, 55
slavery, 14, 15, 18, 20, 22, 25, 26, 27, 71, 96
slaves, 14, 18, 20, 23
Southern Belle, 19
split identity, 55
Stereotypes, 1, 12, 13, 16
stereotypes of African American women, 11, 14, 15, 34, 94, 97
stream of consciousness, 80, 81, 83
subject, 2, 9, 10, 32, 33, 40, 55
subjectivity, 9
time, 1, 13, 19, 25, 26, 31, 32, 41, 54, 55, 57, 63, 64, 65, 67, 68, 72, 74, 75, 81, 86, 87,
88, 89, 92, 95
W.E.B. DuBois, 27
Women’s Liberation Movement, 28
Women’s Movement, 1, 5, 29
Zora Neal Hurston, 25, 31

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8. Appendix 1: German Summary

The Bluest Eye und Sula sind die ersten beiden Romane, die Toni Morrison in
den 1970er Jahren während der Zeit der amerikanischen Civil Rights Bewegung und
Black Power Bewegung geschrieben hat. Zu diesem Zeitpunkt kam erstmals die Frage
auf, welchen Raum afroamerikanische Frauen in dieser Ära des Umbruchs und der
Selbstfindung einnahmen. Morrison entschloss sich bewußt, über die
afroamerikanische Frau zu schreiben und brachte dadurch deren Stellung in der
Rassen- und Genderfrage in den Mittelpunkt. Ihre weiblichen Charaktere verkörpern
Morrisons Ansichten bezüglich einer positiven Entwicklung der afroamerikanischen
Frau in ihrer Gemeinschaft (oft auch gegen ihre Gemeinschaft), in ihrer Suche nach
ihrer individuellen Identität (Self) und ihrem Streben weg von ihrem Status als
Randfigur (Other).

Diese Diplomarbeit untersucht das Ergebnis von Toni Morrisons Darstellung

des Konflikts zwischen Self und Other und die Auswirkung dieses Kampfes auf die
Gesellschaft. Es wird untersucht, wie Identitäten konstruiert werden und wie es
passieren kann, dass jemand die Position des Other aufgedrängt bekommt. Die
Autorin stützt sich in ihrer Analyse der Konzepte “Self” und “Other” hauptsächlich
auf die Arbeiten von Michel Foucault und Stuart Hall. In einem weiteren Kapitel
widmet sich die Autorin den stereotypen Verurteilen gegenüber afroamerikanischen
Frauen und deren Wurzeln, sowie der Entwicklung der afroamerikanischen Autorin
und den Themen, die sie in ihrer Literatur behandelt. Die Analyse von The Bluest Eye
zeigt die Zerstörung einer afroamerikanischen Frau durch ihre Gemeinschaft, während
in Sula das Hauptaugenmerk auf dem Konflikt der Gemeinschaft mit einer Frau, die
sich dazu entschliesst, unabhängig zu leben, liegt.

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9. Appendix 2:

Lebenslauf:

1979: Geburt in Ankara (Türkei), amerikanische Staatsbürgerin

1997: Abschluss Polytechnic Preparatory Country Day School, Brooklyn ( USA )

2001: Abschluss Ohio Wesleyan University (B.A., English)

2005: Beginn Magisterstudium Anglistik & Amerikanistik, Universität Wien

112