By Laura Miller, Jan Bardsley (eds.)
Are undesirable women casualties of patriarchy, an important evil, or visionary pioneers? The authors during this quantity suggest shifts in our perceptions of undesirable women by way of delivering new how you can comprehend them during the case of Japan. via tracing the idea that of the undesirable woman as a manufactured from particular cultural assumptions and ancient settings, undesirable ladies of Japan maps new roads and previous detours in revealing a disorderly politics of gender. undesirable ladies of Japan explores deviancy in richly different media: mountain witches, murderers, functionality artists, cartoonists, schoolgirls and consumers long past wild are all a part of the terrain.
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Additional resources for Bad Girls of Japan
30 REBECCA COPELAND 15. Blacker, The Catalpa Bow, 30. 16. Michiko Y. Aoki, “Empress Jingl: The Shamaness Ruler,” in Heroic with Grace: Legendary Women of Japan, ed. E. , 1991), 24. 17. Accounts of the yamamba are found in folktales and in tales for children. They appear in the Konjaku monogatari (Tales of Times Now Past, ca. 1120) and other collections of setsuwa, or anecdotal literature. There are also Noh play accounts of the yamamba, such as the fifteenth-century Yamamba, whose authorship is unknown, and Adachigahara (The Adachi Moor) which is also known as Kurozuka (Black Tomb) and Itokuri (Spinning Thread).
The Dkjkji tale exemplifies the dangers men face when interacting with women. ” The quality of the female nature to transform and mutate is frequently related to nature—to natural phenomena and to creatures of nature. In this regard, equating the female with the snake emphasizes the mutability of her physical self. The snake seasonally sloughs off its skin just as women’s bodies slough off blood at regular intervals. Its body engorged is not unlike that of the pregnant female. So, too, does the image resemble a penis.
Driven either by an instinctual need to flee the prying eyes of the community, or forced beyond the borders of the village so as not to pollute it with the blood of childbirth, these women sought refuge in the mountain wilds. Some women never returned, leading to conjecture that their bodies had merged with the mountain depths. And in the collective imagination of the village, the women became renegade spirits—dangerous, ravenous, haunting the borders of society. Other scholars have drawn parallels between the mountain crone and the “abandoned granny,” referring to legends in which old women who had outlived 22 REBECCA COPELAND their usefulness to the village were left on mountaintops to die.