Dissenting Voices

Volume 2 | Issue 1

7-28-2013

e Hidden Feminist Progressive of Mistral

Laura M. Clark
e College at Brockport, State University of New York, [email protected]

Repository Citation
Clark, Laura M. (2013) "9e Hidden Feminist Progressive of Mistral," Dissenting Voices: Vol. 2 : Iss. 1 , Article 8.
Available at: h:p://digitalcommons.brockport.edu/dissentingvoices/vol2/iss1/8

9is Opening Voices is brought to you for free and open access by the Women and Gender Studies at Digital Commons @Brockport. It has been
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 LAURA CLARK The College at Brockport State University of New York

The Hidden Feminist Progressive of

Mistral

Gabriela Mistral
(April 1889- January 1957)

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This essay focuses on Gabriela Mistral, a Chilean poet well-known throughout the world. Here, I focus
on representations of maternity in her poetry, a selected analysis that comes from a larger work that is
serving as my senior undergraduate thesis. My examination of Mistral is prompted by my interest in
examining women of history who have had positive social impacts on their societies. This particular
analysis of Mistral and her poetry aims to look at her representations of motherhood within a feminist
theoretical framework where I argue that Mistral’s passionate and frequent use of the trope of
motherhood is feminist in its inclusivity.

Gabriela Mistral is a Chilean poet who is very well-known throughout the world. I focus
on representations of maternity in her poetry, a selected analysis that comes from a
larger work that is serving as my senior undergraduate thesis. My examination of Mistral
is prompted by my interest in examining women of history who have had positive social
impacts on women and their societies. As a well-known poet, Mistral writes with a
female audience in mind. This particular analysis of Mistral and her poetry aims to look
at her representations of motherhood within a feminist theoretical framework where I
argue that Mistral’s passionate and frequent use of the trope of motherhood is feminist
in its inclusivity.
At first glance, Mistral seems like a very traditional poet. She has a respect and
passion for the state of motherhood that sometimes leads to the apparent expression in
her poetry of the belief that all women should be mothers. While some may read the
role of women as mother as restricting to women’s identity, radical cultural feminism
theorizes women’s role as mother as powerful and key to the women’s very existence
(Tong, 2009). Using a radical cultural feminist lens (Tong, 2009) helps us see Mistral’s
use of mother as a space of liberation where she employs the Virgin in order to spread
the empowerment of motherhood to all women, even those who are biologically
childless. Though this seems to follow patriarchal order, as male centered and women in
a subservient role, I argue that Mistral is actually empowering women at the time
because she sees the abstract state of motherhood as strong and meaningful for all
women, not necessarily only those with children. Mistral’s incorporation of most
women as metaphorical mothers shows her alignment with radical cultural feminist
thinking, in which women’s capacity to reproduce is a central asset that separates
women from patriarchal oppression. Unlike liberal feminist structures, which rely on
rules and law as established in patriarchal modes,

Dissenting Voices, v. 2, issue 1, Spring 2013 69

radical cultural feminism does not reach 56). This concept states that women
for equal access to male privilege as a should be the focus and center of social
means to equality, rather, radical and political change. Conversely, using
cultural feminists position power a radical libertarian framework, Kate
outside patriarchal structure. Using a Millett (1970) believes that this idea of
radical cultural frame, women as sisterhood is problematic because she
reproducers can function as a variable believes that the sex/gender system is at
that challenges patriarchal paradigms. the “roots of women’s oppression” (p.
Mistral’s representation of motherhood 219). Millet (1970) argues that
as a space of power captures this radical androgyny is a more desirable goal than
cultural rendering. masculinity or femininity because it
Radical feminism came about in the might diffuse patriarchal power.
United States in the 1960’s and 1970’s Mistral’s poems echo ideas of female
(Tong, 2009). Radical feminists believed connectivity associated with radical
that achieving equal rights for women cultural feminism, as seen in her poetry
was the ideal and that they wanted to about maternity. Mistral’s poems
achieve this in revolutionary ways suggest that though maternity is
(Tong, 2009). Radical feminists are expected to take place in the private
distinct from a liberal individualist sphere, that it should be celebrated and
model of feminism in that they recognized, thus pushing it into the
conceptualize women’s reach for public sphere. Moreover, Mistral
equality as broader in scope and believed that all women were
identities and in ways that focus on connected. In essence, the radical
disrupting the order/rules of society cultural feminist idea of woman as
typically associated with liberal feminist center fits with Mistral’s works,
causes. Radical cultural feminists particularly, Mary Daly’s (1978)
encourage women to come together writings, which theorize women as
and share personal experiences so that connected via the concepts of goddess
women might better understand and as center.
support one another (Tong, 2009). Two Radical feminism breaks down into
main ideas of this theory are that “the radical cultural feminism and radical
personal is political,” which focuses on libertarian feminism. Mistral’s works on
rebuilding political structures, and that motherhood best fit into radical cultural
all women are “sisters” (Tong, 2009, p. feminism as articulated by Daly (1978).

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Daly believed that patriarchy confined radical cultural lens. These theories,
and reduced female energy. Daly particularly the radical cultural lens of
continues to explain that women have Daly’s (1978) goddess imagery, give
been robbed “of everything: our myths, support to the argument that Mistral’s
our energy, our divinity, our Selves” (p. works are feminist because it gives us a
329). Daly used the goddess image in lens to better understand her vision of
order to capture the feminine. Mistral, women as mother.
much like Daly, empowers a normally Mistral is known and critiqued for
unseen private space of motherhood her poetry about maternity. Mistral felt
that has been restricted and removed. strongly that maternity was key to a
In uplifting central images of woman living a full life. In fact, she said
motherhood, Mistral’s poetry embodies that women’s sterility was a curse (Arce
Daly’s ideals of woman as mother as de Vazquez, 1964). Due to her
center. passionate representations of
Radical cultural feminism argues for motherhood, her poems “were
the empowerment of women as represented as a uniquely-fashioned
mothers while radical libertarian vessel for her all-embracing
feminists believe that biological maternalism” (Miller, 2005, p. 136).
motherhood is the one social variable Due to this phenomenon, the
that is in the way of gender equality. “mythology of ultimate motherhood
Rich (1995) believed that biological became attached to her” (p. 136).
motherhood could be empowering, but Mistral’s poetry was very mother-
that it was distorted by patriarchal focused and, thus, she was made into a
societies (Tong, 2009). Rich explains figure for maternity, but her thought
this by saying that motherhood in about sterility as a curse is limiting to
another social context could be very some women. On the other hand,
different. Rich believed that Mistral’s poetry underlines the
motherhood, pregnancy, and birth importance of maternity and echoes
could have a different meaning in a Rich’s (1995) ideas that motherhood
society that promoted and supported could mean something totally different
these experiences, meaning that in another society that values women
motherhood could be seen as the and mothers.
central space of power that women Mistral’s celebration of maternity is
hold if society functioned under a visible in her book, Ternura, which

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contains themes that include “maternal capacity to reproduce is central to
love, its pleasures, [and] enchantments” female identity. Additionally, this quote
(Arce de Vazquez, 1964, p. 41). Mistral of Mistral’s shows her inclusivity of
goes to the extreme of suggesting that motherhood. Here, she explains that
the only reason for women’s existence motherhood does not have to be
was motherhood, both material and necessarily biological in order to exist. I
spiritual (Dana, 1971). Mistral says: believe that this is significant because
Whether she’s a professional, a worker, Mistral is broadening the scope of
a peasant, or simply a gentlewoman, a motherhood by including different
women’s only reason for being is types of mothering experiences.
motherhood, both material and Mistral feared the decrease of
spiritual, or the latter alone for those of physical maternity or fewer women
us who do not have children. having babies. More specifically, she
(qtd. in Miller, 2005, p. 141) feared for broad cultural changes in
relationship between mother and child
These stanzas show that Mistral was
(Arce de Vazquez, 1964). Mistral
not only passionate about maternity,
explained that there was an increase in
but she envisioned women as mothers
“the refusal of many women to bear
in order to be ‘real’ and ‘complete’
children or to be the milking fig tree of
women. In the tone of radical
stories” ( p. 43). This quote exemplifies
libertarian thinking akin to Millet’s
Mistral’s fear: the decline in bonds
(1969) reach for androgyny, I find this
between mother and child, meaning,
idea to be problematic because it puts
Mistral here represents the relationship
women into a place where they must
between mother and child as the
attain a certain objective in order to be
mother acting as a “tree.” Moreover,
a significant being. Millett as example
Mistral believed that mothers formed
would detest the idea of mothers as
identity for their children, and thus,
complete, arguing that women as
maternity was extremely important
mother is restricting since not all
(Alegría, 1966). Therefore, Mistral also
women are mothers, and since
is concerned about the decrease in
womanhood itself is a much broader
physical maternity because she fears
space of identity. Conversely, in terms
that children will feel unsettled because
of radical cultural feminism, this quote
they will not have had close bonds with
summarizes the idea that the biological
their mothers. (Alegría,1966). In total,

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Mistral was worried about women and (Mistral, 1924, 65)
their motherhood, and, at the same Here, you can see the happiness and
time, she feared for the children and relief of this mother. She explains that
their mother-connected identities. she does not get tired of maternity, and,
Mistral represents maternity as in fact, it is an “ecstasy” for her. She
holding a double meaning, both feels happy here because she is liberated
physical and spiritual. Mistral believed of death; she knows her son lives and,
that maternity is part of the divine thus, she does not truly die. This
because it is a joyous creation; it attains poem’s language is simplistic and
the eternal because it scoffs at death straightforward, which shows this
and spiritualizes the fleeting pleasures mother’s contented spirit. It explains
of the flesh” (Anderson, 1964, p. 27). that even if she is not present with her
This quote explains that maternity does son, she is a part of him.
not just fill the role of sexual desires, I find Mistral’s treatment of
but also extends the woman’s life motherhood as everlasting to be the
because her offspring will be part of her most intriguing theme in her poetry. To
lineage. Therefore, motherhood is also me, the idea of self-preservation and
a way of preserving oneself in the self-importance is a clearly feminist
future. This directly aligns with Daly’s element in Mistral’s work. Her poetry
(1978) construction of women as represents motherhood itself as an act
goddess because it reflects women as of self-preservation. Motherhood
more than just physical beings; they are becomes a liberating experience for
able to transcend physical limits. women themselves. I think that this
This idea of duality is seen in empowers all women by changing
“Mexican Child”: motherhood from a subordinate role in
Two years ago I left support of patriarchy into a position of
my little Mexican boy, power and liberation in support of
but awake or asleep women’s nurturing and caring roles.
I comb him with my hands. This analysis is consistent with a radical
It is a maternity cultural feminist lens, which, as women-
That never tires my lap. centered, elevates women’s role as
It is an ecstasy I live creators. While radical libertarian
Freed from great death! feminism would find this definition of

Dissenting Voices, v. 2, issue 1, Spring 2013 73

motherhood to be restricting and in the summon to her side a cultural authority
way of women’s social and economic that allowed her to speak as a woman”
equality, the power of women as (Bruzelius, 1999, p. 218). This example
potential or figurative mothers is the is very similar to Daly’s (1978) goddess
piece of Mistral’s work that I find most vision, where women are conceived of
significant because it structurally as sacred. This also shows that Mistral
situates woman in a position of knew that she lived in an androcentric
influence and importance. This is society where she needed to find
consistent with radical cultural feminist alternative spaces for power in her
thinking on the female center as poetry. As citizens of a largely Catholic
knowing and good; motherhood in country, Chileans are familiar with and
Mistral becomes an extension of this respect the Virgin. Mistral used the
role. Virgin as a figure in her works in order
In addition to portraying mother to grab attention and gain respect in her
images, Mistral’s poetry reflects her poetry. Mistral was intelligent and
Catholic faith. Mistral as a mother deliberate in doing this; she
figure liked to associate her poetry with incorporated a well-known woman into
“the divinely powerful voice of the her poetry to fulfill her own desires.
virgin” (Bruzelius, 1999, p. 218). Mistral Although Mistral’s poems never
used the Virgin/Mater Dolorosa figures literally reference the Virgin by name,
as a means to attain power and they use allusion and imagery to bring
authority in a “male dominated world” the Virgin to mind. “The Strong
(p. 218). The Mater Dolorosa is another Woman,” for example, refers to the
way of describing the Virgin and Virgin through description:
represents the idea of surviving a I remember your face that was noticed
“painful and divine condition” (p. 218), in my days
and “the feminine that has survived in blue-skirted women with a tanned
the social order, deprived of its raw forehead,
energy” (Ryan-Kobler, 1997, p. 327). that in my childhood and on my land
Mistral uses the Virgin to show the of ambrosia
feminine that has survived and to I saw the black groove a burning April.
glorify this strength. In essence, Mistral
It rose in the tavern, deep, the impure
employs the Virgin/Mater Dolorosa “as
cup
a way to address female experience and

Dissenting Voices, v. 2, issue 1, Spring 2013 74

 a son stuck to your lily breast principal elements of the Virgin in a
and beneath this memory, that you way that could help many women.
were burning, Bruzelius (1999) explains that
fell the seed of your hand, serene.
…all women fall into one of two
(as cited in Bruzelius, 1999, p. 219)
categories -- they either are or are not
This poem clearly alludes to the mothers -- Mistral was able to speak
Virgin. First, Mistral describes her as a for any kind of woman by identifying
woman in blue clothing, a color that is her with either Mary’s maternity or her
commonly associated with the Virgin. virginity. In both cases, moreover,
Moreover, there is an image of a dove- Mistral is giving speech to the
like breast, which is another common speechless under the aegis of Mary” (p.
221).
reference to the Virgin. Furthermore,
here, Mistral tries to connect the image Mistral used Mary (the Virgin) to
of the Virgin and the countrywoman in represent virgins and mothers, therefore
order to improve the reputation of extending her power in order to
these women. This association helps the empower childless women (Bruzelius,
countrywomen and they “become 1999). Here, radical cultural feminist
sacred by the evocation of the Virgin’s ideals are also seen. In extending Mary’s
attributes” (Bruzelius, 1999, p. 220). power, Mistral broadens what
These examples help us see how Mistral motherhood means in order to help
used the power of the Virgin in order to women who have not borne children,
call attention and respect to the thus creating a position of figurative
common countrywoman. This idea motherhood for these particular women
relates to radical cultural feminism, to occupy. Furthermore, the
particularly Daly’s (1978) image of a introduction to The Mother’s Poems
woman goddess because it uplifts explains that that set of poems was
motherhood to a place where it is written to “redeem unwed mothers in
desired as a key to women’s identity and the eyes of a brutal world” (p. 221).
where the sacred of women as mother These examples show that Mistral was
becomes synonomous with the Virgin passionate and inclusive to non-
image. traditional women and virgins, or non-
Mistral realized the power that mothers. In this way, I believe that
using the Virgin could have in her Mistral’s hidden progressiveness is most
poetry and decided to personify the visible because she is being inclusive to

Dissenting Voices, v. 2, issue 1, Spring 2013 75

generally unseen women and closeness and support of God and this
empowering them. For example, here, woman and the spirituality this evokes:
Mistral extends the attributes of the Feeling His hand in the shadow
Virgin to cover even childless women, I rock my son.
thus bringing non-traditional women (p. 43)
into the dialogue.
In using the principal qualities of Mistral’s use of the Virgin is very
the Virgin, maternity, and virginity, strategic. Knowing the culture of Chile,
Mistral could represent both types of Mistral draws on the cultural capital of
women in her poetry in a respected the Virgin as imagery to convey her
position. It is interesting to see how ideas and to gain respect and attention
Mistral used her Catholic-saturated for her work, which in turn,
culture to represent her audience of empowered many women. Through her
women. Additionally, Mistral employs use of the Virgin she is able to uplift all
religion to show the connection and women because all can fit under the
support that exist between women and scope of Mary. Using Mary is also
God, similar to the way Daly (1978) courageous because it challenges
envisioned women as goddess and patriarchal ideology by pushing Mary
sacred in ways detached from into a place of celebration and
patriarchy. This connection is visible at recognizes her role in supporting the
various points in Mistral’s poetry. In spirituality of God.
“Song of Taurus,” the poem ends with The examination of Mistral has
an image of God and woman. This forced me to broaden my lens of what I
image shows how God was supported believe feminism and gender expression
and cradled by women, which positions can mean. At the beginning of the
women as important. investigation, I found Mistral restrictive
and limiting for women and their roles.
Little son of God the Father,
Yet, after using the feminist lenses of
asleep in the arms of woman. Daly (1978) and Millett (1969) to
(Dana, 1971, p. 52) analyze her ideas, I found Mistral’s
In another poem, “Rocking,” Mistral poetry actually to be inclusive and
describes a woman rocking her son. At accepting towards women. While I
the end of the poem one can see the believe that Mistral’s writing could
appear very restrictive for women at

Dissenting Voices, v. 2, issue 1, Spring 2013 76

face value, following the thinking of centered ideology, her poetry actually
radical cultural feminism’s female empowers women as a social group.

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