Margaret Atwood - The Handmaid’s Tale

Здесь есть возможность читать онлайн «Margaret Atwood - The Handmaid’s Tale» весь текст электронной книги совершенно бесплатно (целиком полную версию без сокращений). В некоторых случаях можно слушать аудио, скачать через торрент в формате fb2 и присутствует краткое содержание. Жанр: Современная проза, на английском языке. Описание произведения, (предисловие) а так же отзывы посетителей доступны на портале библиотеки ЛибКат.

The Handmaid’s Tale: краткое содержание, описание и аннотация

Предлагаем к чтению аннотацию, описание, краткое содержание или предисловие (зависит от того, что написал сам автор книги «The Handmaid’s Tale»). Если вы не нашли необходимую информацию о книге — напишите в комментариях, мы постараемся отыскать её.

Reviewed by Kathleen A. Cameron, Justice Studies, Social Sciences Department, Pittsburg State University. Email: kcameron [at] pittstate.edu.
Imagine a society where a sign in red paint reads, “We warn against not wearing a headscarf and wearing makeup. Those who do not abide by this will be punished. God is our witness, we have notified you.” Imagine a society where women are tortured and killed for disobeying this law – a society where religious beliefs, the political structure, and female sexual identity are so intertwined as to justify and require the control of women’s freedom, the sexual victimization of women, and the torture and murder of women who do not comply. Imagine a society where a woman is accused by religious police of being a witch and is sentenced to death by beheading.
Margaret Atwood imagines this society in her futuristic, dystopian novel, THE HANDMAID’S TALE. While the excerpt above is a non-fictional description of present-day Iraq and Saudi Arabia, Atwood’s vision of a fictional theocratic regime that reduces the value of women to reproductive commodities is a disturbingly accurate account of the status of women in the Middle East and other parts of the world, and is in many ways reflected in political, legal, and cultural doctrines, ideologies, and practices in the U.S.
Numerous reviews of this most profound and telling work by Atwood have been written since its publication in 1986. Written in a similar vein to Huxley’s BRAVE NEW WORLD (1932), Orwell’s 1984 (1949), and Burgess’ A CLOCKWORK ORANGE (1962), but with the mysogynistic focus of Piercy’s WOMAN ON THE EDGE OF TIME (1976), it is one of the two most popular Atwood works for use in university classrooms (along with Atwood’s SURFACING (1972)). Rich with symbolism and textured with irony, it relies on a feminist methodology of the narrative, the primary way individuals make sense of experience. As such, it provides an ideal source for generating dialogue, teaching, and learning in courses that have typically included courses in the humanities and social sciences. This review illustrates the use of this work in a course on Women, Crime and Justice, and includes a student paper excerpt in the brief summary of THE HANDMAID’S TALE that follows. The student contributor to the summary below writes, “I am finding The Handmaid’s Tale to be a heart-breaking, yet inspiring novel… I could not stop reading.” Adaptations include a film, an opera, and an unabridged audio book.
The story is set in the futuristic United States of America in the fictional town of Gilead, a puritanical society in which dress codes are used as a way to subjugate women. The tale opens with the narrator, Offred (Of-Fred) remembering a time when she was held against her will in an old gymnasium, [*299] known as the Red Center. Women here are trained to become Handmaids, surrogate mothers for powerful military families, who are ordered to wear red dresses with white veils to signify their importance to the cause (having the Commanders’ children). Gilead is a theocracy run by Christian extremists in which women are not allowed to hold jobs, read, or use money. The chief function of women is to bear children since the decline in the birth rate. Women of lower status, the “econowives” wear striped dresses to signify that their husbands are not yet Commanders.
Throughout the novel, Offred narrates from remembering past times to the present. She is a Handmaid who lives in a Commander’s house but she remembers a time when she was married to a man named Luke and they had a child together. Offred has no idea what happened to either her child or Luke, but she recalls that her child was taken from her because she was deemed “unfit.” In the new world of Gilead (once the United States), the Constitution has been suspended and a Christian theocracy has replaced a democratic government. To address the declining birth rate caused by pollution and chemical poisoning, the government has created Handmaids who are placed in the households of Commanders whose wives can no longer bear children. Handmaids are under constant surveillance, subject to strict rules and regulations, and suffer extreme punishment or death if they defy the Gileadean regime.
While words such as “engaging,” “well-structured,” and “suspenseful” have been used to describe the work, THE HANDMAID’S TALE offers a myriad of themes for pedagogy much more profound than its value as a compelling read and its use in discussions of literature and creative writing. More specifically, the work lends itself to an examination of the politics of female sexuality as inextricably linked to female criminality. As the tale unravels, the boundaries between Atwood’s fictional characters of Gilead and the historical oppression and subjugation of women in the U.S. and the world become increasingly blurred. Students are given the opportunity to uncover ways in which political ideologies have given rise to structures of power that connect the personal to the political. The practices and beliefs in the fictional Republic of Gilead can be used to expose the roots of a non-fictional political campaign to control women that can be seen as early as the 15th century in Europe, when control of women’s reproductive issues and control over women’s bodies fueled a theocratic movement against women as the Roman Catholic church defined their healing practices as the crime of “witchcraft” and led to beliefs that female sexuality was the downfall of man.
This theme of woman as the “sexual temptress” is brought to light once again in the current political regime in Saudi Arabia. In today’s news, where a Saudi woman has been sentenced to death for the crime of witchcraft, the color red has been banned as testament that, in the words of one Atwood reviewer, “dehumanization of women is not just a custom but actually the law.” In THE HANDMAID’S TALE, we see the symbolism of the color red. As one student explains, “Red is a scandalous, racy color, defining the Handmaids as such. Everything associated with the [*300] Handmaids is red.” The novel’s protagonist, Offred, states, “Everything except the wings around my face is red: the color of blood, which defines us.” (Atwood, p. 8) Atwood uses the symbology of color to represent social status (Commanders dress in black and drive black cars) for characters as well as the political structure of the society (“ Red Center ”).
The seamless blend of political power, ideological structures, and criminal justice practices is artistically woven into the tapestry of Atwood’s social commentary on the oppression of women. Throughout the novel’s fabric, we find threads of the objectification of women in the control of female sexuality; the value of women defined by reproduction; the victim/criminal continuum and the politics of female victimization and female criminality; the female criminality link to structural dislocation; and the feminist methodology of personal voice, experience, and the power of the narrative.
Any crime can result in an execution and a public hanging on “The Wall,” but just being female is suspect enough. Atwood resists painting a picture of Offred as a victim; on the contrary, Offred is intelligent, courageous, and defiant in the face of her life under siege. Ironically, when it is more common for survivors of sexual crimes and political torture to remain silent, it is Offred’s narrative that empowers the reader to champion her eventual uprising against the family and government that hold her captive. While rape survivors and other women who are victims of crimes of power often find it difficult to talk about their experiences and resist naming them, it is precisely her narrative and the naming of her world that carries Offred to rise above the Giladean regime. The political identity that has been inflicted upon her is ultimately unable to destroy her personal identity and she emerges as a heroine rather than a Handmaid.
As a pedagogical palette, THE HANDMAID’S TALE is rich in possibilities for analyzing the intersection between crimes against women, crimes by women, and the politics of female sexuality. In this tenth anniversary year of “The Vagina Monologues” and the V-Day movement to end violence against women, we read news accounts daily such as those described in the opening statements of this review -- Iraqi women being tortured and killed for contradicting the requirements of Islam demanding that women cover their heads and Saudi women being executed by political regimes in the name of religion. As a feminist pedagogy and methodology, the power of giving voice to women and naming personal experience is the power of THE HANDMAID’S TALE.

The Handmaid’s Tale — читать онлайн бесплатно полную книгу (весь текст) целиком

Ниже представлен текст книги, разбитый по страницам. Система сохранения места последней прочитанной страницы, позволяет с удобством читать онлайн бесплатно книгу «The Handmaid’s Tale», без необходимости каждый раз заново искать на чём Вы остановились. Поставьте закладку, и сможете в любой момент перейти на страницу, на которой закончили чтение.

Тёмная тема
Сбросить

Интервал:

Закладка:

Сделать

The rest of the women sit cross-legged on the rug; there's a crowd of them, everyone in this district is supposed to be here. There must be twenty-five, thirty. Not every Commander has a Handmaid: some of their Wives have children. From each, says the slogan, according to her ability; to each according to his needs. We recited that three times, after dessert. It was from the Bible, or so they said. St. Paul again, in Acts.

You are a transitional generation, said Aunt Lydia. It is the hard-est for you. We know the sacrifices you are being expected to make. It is hard when men revile you. For the ones who conic after you, it will be easier. They will accept their duties with willing hearts.

She did not say: Because they will have no memories, of any other way.

She said: Because they won't want things they can't have.

Once a week we had movies, after lunch and before our nap. We sat on the floor of the Domestic Science room, on our little gray mats, and waited while Aunt Helena and Aunt Lydia struggled with the projection equipment. If we were lucky they wouldn't get the film threaded upside-down. What it reminded me of was geography classes, at my own high school thousands of years before, where (hey showed movies of the rest of the world; women in long skirts or cheap printed cotton dresses, carrying bundles of sticks, or baskets, or plastic buckets of water, from some river or other, with babies slung on them in shawls or net slings, looking squint-eyed or afraid out of the screen at us, knowing something was being done to them by a machine with one glass eye but not knowing what, Those movies were comforting and faintly boring. They made me feel sleepy, even when men came onto the screen, with naked muscles, hacking away at hard dirt with primitive hoes and shovels, hauling rocks. I preferred movies with dancing in them, singing, ceremonial masks, carved artifacts for making music: feathers, brass buttons, conch shells, drums. I liked watching these people when they were happy, not when they were miserable, starving, emaciated, straining themselves to death over some simple thing, the digging of a well, the irrigation of land, problems the civilized na-tions had long ago solved. I thought someone should just give them the technology and let them get on with it.

Aunt Lydia didn't show these kinds of movies.

Sometimes the movie she showed would be an old porno film, from the seventies or eighties. Women kneeling, sucking penises or guns, women tied up or chained or with dog collars around their necks, women hanging from trees, or upside-down, naked, with their legs held apart, women being raped, beaten up, killed. Once we had to watch a woman being slowly cut into pieces, her fingers and breasts snipped off with garden shears, her stomach slit open and her intestines pulled out.

Consider the alternatives, said Aunt Lydia. You see what things used to be like? That was what they thought of women, then. Her voice trembled with indignation.

Moira said later that it wasn't real, it was done with models; but it was hard to tell.

Sometimes, though, the movie would be what Aunt Lydia called an Unwoman documentary. Imagine, said Aunt Lydia, wasting their time like that, when they should have been doing something useful. Back then, the Unwomen were always wasting time. They were encouraged to do it. The government gave them money to do that very thing. Mind you, some of their ideas were sound enough, she went on, with the smug authority in her voice of one who is in a position to judge. We would have to condone some of their ideas, even today. Only some, mind you, she said coyly, raising her index finger, waggling it at us. But they were Godless, and that can make all the difference, don't you agree?

I sit on my mat, hands folded, and Aunt Lydia steps to the side, away from the screen, and the lights go out, and I wonder whether I can, in the dark, lean far over to the right without being seen, and whisper, to the woman next to me. What will I whisper? I will say, Have you seen Moira. Because nobody has, she wasn't at breakfast. But the room, although dim, isn't dark enough, so I switch my mind into the holding pattern that passes for attention. They don't play the soundtrack, on movies like these, though they do on the porno films. They want us to hear the screams and grunts and shrieks of what is supposed to be either extreme pain or extreme pleasure or both at once, but they don't want us to hear what the Unwomen are saying.

First come the title and some names, blacked out on the film with a crayon so we can't read them, and then I see my mother. My young mother, younger than I remember her, as young as she must have been once before I was born. She's wearing the kind of outfit Aunt Lydia told us was typical of Unwomen in those days, overall jeans with a green and mauve plaid shirt underneath and sneakers on her feet; the sort of thing Moira once wore, the sort of thing I can remember wearing, long ago, myself. Her hair is tucked into a mauve kerchief tied behind her head. Her face is very young, very serious, even pretty. I've forgotten my mother was once as pretty and as earnest as that. She's in a group of other women, dressed in the same fashion; she's holding a stick, no, it's part of a banner, the handle. The camera pans up and we see the writing, in paint, on what must have been a bedsheet: TAKE BACK THE NIGHT. This hasn't been blacked out, even though we aren't supposed to be reading. The women around me breathe in, there's a stirring in the room, like wind over grass. Is this an oversight, have we gotten away with something? Or is this a thing we're intended to set, lo remind us of the old days of no safety?

Behind this sign there are other signs, and the camera notices them briefly: FREEDOM TO CHOOSE. EVERY BABY A WANTED BABY.

RECAPTURE OUR BODIES. DO YOU BELIEVE A WOMAN'S PLACE IS ON

THE, KItchen TABLE? Under the last sign there's a line drawing of a woman's body, lying on a table, blood dripping out of it.

Now my mother is moving forward, she's smiling, laughing, they all move forward, and now they're raising their fists in the air. The camera moves to the sky, where hundreds of balloons rise, trailing their strings: red balloons, with a circle painted on them, a circle with a stem like the stem of an apple, the stem of a cross. Back on the earth, my mother is part of the crowd now, and I can't see her anymore.

I had you when I was thirty-seven, my mother said. It was a risk, you could have been deformed or something. You were a wanted child, all right, and did I get shit from some quarters! My oldest buddy Tricia accused me of being pronatalist, the bitch. Jealousy, I put that down to. Some of the others were okay though. But when I was six months' pregnant, a lot of them started sending me these articles about how the birth-defect rate went zooming up after thirty-five. Just what I needed. And stuff about how hard it was to be a single parent. Fuck that shit, I told them, I've started this and I'm going to finish it. At the hospital they wrote down "Aged Pri-mipara" on the chart, I caught them in the act. That's what they call you when it's your first baby over thirty, over thirty for god-sake. Garbage, I told them, biologically I'm twenty-two, I could run rings around you any day. I could have triplets and walk out of here while you were still trying to get up off the bed.

When she said that she'd jut out her chin. I remember her like that, her chin jutted out, a drink in front of her on the kitchen table; not young and earnest and pretty the way she was in the movie, but wiry, spunky, the kind of old woman who won't let anyone butt in front of her in a supermarket line. She liked to come over to my house and have a drink while Luke and I were fixing dinner and tell us what was wrong with her life, which always turned into what was wrong with ours. Her hair was gray by that time, of course. She wouldn't dye it. Why pretend, she'd say. Anyway what do I need it for, I don't want a man around, what use are they except for ten seconds' worth of half babies. A man is just a woman's strategy for making other women. Not that your father wasn't a nice guy and all, but he wasn't up to fatherhood. Not that I expected it of him. Just do the job, then you can bugger off, I said, I make a decent salary, I can afford daycare. So he went to the coast and sent Christmas cards. He had beautiful blue eyes though. But there's something missing in them, even the nice ones. It's like they're permanently absent-minded, like they can't quite remember who they are. They look at the sky too much. They lose touch with their feet. They aren't a patch on a woman except they're better at fixing cars and playing football, just what we need for the improvement of the human race, right?

Читать дальше
Тёмная тема
Сбросить

Интервал:

Закладка:

Сделать

Похожие книги на «The Handmaid’s Tale»

Представляем Вашему вниманию похожие книги на «The Handmaid’s Tale» списком для выбора. Мы отобрали схожую по названию и смыслу литературу в надежде предоставить читателям больше вариантов отыскать новые, интересные, ещё непрочитанные произведения.


Margaret Atwood - The Tent
Margaret Atwood
Margaret Atwood - El Año del Diluvio
Margaret Atwood
Margaret Atwood - The Edible Woman
Margaret Atwood
Margaret Atwood - Alias Grace
Margaret Atwood
Margaret Atwood - Surfacing
Margaret Atwood
Margaret Atwood - The Robber Bride
Margaret Atwood
Margaret Atwood - The Year of the Flood
Margaret Atwood
Margaret Atwood - The Blind Assassin
Margaret Atwood
Margaret Atwood - The Testaments
Margaret Atwood
Отзывы о книге «The Handmaid’s Tale»

Обсуждение, отзывы о книге «The Handmaid’s Tale» и просто собственные мнения читателей. Оставьте ваши комментарии, напишите, что Вы думаете о произведении, его смысле или главных героях. Укажите что конкретно понравилось, а что нет, и почему Вы так считаете.

x