A Door into Ocean was a delightful read. But beyond giving a plot summary or simply rhapsodizing about my enjoyment of the work, what can I add to a critique of Door? How can I use Door as an opportunity to understand the utopian genre better?
Thus, as I finished the book, several questions came to my mind:
> Why is Door not generally mentioned in articles we've read so far on feminist utopias?
> Is Door, in fact, really a feminist utopia at all? Is it better seen as a feminist ecotopia, or simply an ecotopia, or a pacifist utopia?
> Does Door fit Gearhart's (1984) definition of feminist utopia? Or fit the descriptions of ecofeminism found in Garrard (2004, pp. 23-27) and in Deegan and Podeschi (2001)?
So I began by searching for journal articles about Door. Not much, in fact, shows up in the article database about Slonczewski in general and Door in particular. But I did find one very good article:
Fitting, P. (1992). Reconsiderations of the separatist paradigm in recent feminist science fiction. Science Fiction Studies, 19(1), 32-48.
Notice the word "reconsiderations" in the article title. Fitting places Door (1986), along with Pamela Sargent's The Shore of Women (1986) and Sheri Tepper's The Gate to Women's Country (1988), as 1980s responses to the feminist utopias of the 1970s. He writes that
the three are very much replies to and reworkings of the central themes of the feminist utopias of the 1970s. A central concern of many of those works was understanding and explaining the violence of patriarchal forms and values. The utopias of the 1970s presented a range of explanations for male violence, grouped roughly around an "essentialist" pole . . . and a more materialist one, according to which male violence is socially produced . . . In any event, the novels of the 1970s often had answers to questions about the differences between men and women and the roots of violence, whereas the novels of the late 1980s are not so certain. At the same time, efforts to break down or blur the differences between men and women . . . have by and large disappeared; and the earlier ideal of "androgyny" is now recognized as a depoliticization and desexualization of the body rather than as a utopian fusion of male and female (p. 33).
Fitting offers an interesting critique of Door's pacifism. You should read it. In the end, while he finds it moving and almost convincing, Fitting believes the happy ending of Door seems contrived. (Slonczewski admits in her website that she changed to ending in order to get her book published and wishes her original ending could have been used.) But in juxtaposing Slonczewski's 1980s utopia to her feminist forebears of the 1970s, Fitting points out,
Although Slonczewski's vision distinguishes between male and female values, this is not ultimately tied to biological sex. There is no essential difference between men and women. Spinel . . . finds a Shoran partner/lover and becomes a full member of Sharer society. . . . On the other hand, the invading Valan troops include both men and women, and Commander Realgar's "interrogator" (or torturer) is a woman. The novel makes a clear distinction between values and plumbing (pp. 40-41).
This distinction extends to technology:
Nor does the juxtaposition of male and female values repeat the essentialist rejection of technology as male . . . The crucial distinction is rather between a machine and what might be called an "organic" technology . . . [T]he emphasis on female values has led to imaginary communities which pay special attention to the "life" sciences like medicine and biology, which are opposed to men's skill with war technology.
Fitting also sees that the 1980s utopias adopt a different strategy than those of the 1970s:
In contrast to the utopias of the 1970s, these three novels do not focus on the evocation of alternative societies in any literal sense. . . . In their dialogue with the utopias of the 1970s, then, these three novels blend literal representations of alternative patterns of life with more rhetorical and figurative evocations of a transformed world. . . . Their very titles—"gate," "door," "shore"—call attention to the transition; each text identifies itself as the representation of a fictional world which, unlike the relative certainty of the '70s' utopias, stands on the edge of or in between the old and the new. Whereas the earlier utopias . . . adopted textual strategies which sought to implicate the reader in the struggle for a better society, rather than simply juxtaposing the utopian society—explicitly or implicitly—with the present, these three novels all situate themselves in an afterwards. . . [T]hese later [1980s] novels, insofar as they stage the reconciliation of men and women, clearly refer to the separatism—real or figurative—of some of the '70s' utopias (pp. 41-42).
Finally, Fitting cites Moylan's description of the 1970s feminist utopias as "critical utopias," and argues that the 1980s utopias are, similarly, "critical reexaminations and reworkings of the now-classic utopias of the 1970s" (p. 44).
Thus we come to the question: Is Door a feminist utopia at all? Here we should recall Gearhart's (1984) definition of a feminist utopia as one that:
> Contrasts the present with an envisioned idealized society (separated from the present by time and space)
> Offers a comprehensive critique of present values/conditions
> Sees men or male institutions as a major cause of present social ills
> Presents women not only as at least the equals of men but also as the sole arbiters of their reproductive functions
Using these criteria, Door is not a feminist utopia. Men or male institutions are not seen as a major cause of present social ills; instead, Door opposes values rather than sexes.
Nor does Door draw explicit contrasts with "the present" and with "present social ills" in the way that, for example, Piercy does. At the time of its composition, Slonczewski explains on her website, "My aim in writing A Door into Ocean was to give students a window into a hopeful future." Only now, in hindsight and "ironically," does Door "give today's post-Cold War students a look back at our dark past."
So is Door an example of ecofeminism? According to Deegan and Podeschi,
Ecofeminists stress the interconnectedness of life, nature, and the environment with the world view of women and reproductive capacity. Ecofeminists also examine the relationship between women's social oppression and nature's exploitation as two faces of patriarchal control (p. 19).
Door may be "ecofeminist" on the first count, that of stressing interconnections. But on Deegan and Podeschi's second count, which links oppression and exploitation to patriarchy, then Door is not ecofeminist. Yes, the distant interplanetary ruler in Door is called the Patriarch. And yet, as Fitting points out, in Slonczewski the domineering power is not specifically male.
Deegan and Podeschi's article claims that the pedigree of ecofeminism traces back to Gillman and Herland. But Gillman's book is an attempt to suggest that women can do whatever men can do, if permitted the freedom. By contrast, Door is not about women in a biological sense, but about the capacity for female Sharer values to achieve an advanced yet humane society.
Yet Garrard give us a different definition of ecofeminism:
Deep ecology identifies the anthropocentric dualism humanity/nature as the ultimate source of anti-ecological beliefs and practices, but ecofeminism also blames the androcentric dualism man/woman. . . . Ecofeminism involves the recognition that these two [dualisms] share a common "logic of domination" (p. 23).
By Garrard's definition, Door may be seen as ecofeminist. In the world of Shora, humanity and nature cooperate in a non-dualistic web of life. And in the societies of Shora and Valedon, social roles are not strictly gendered. Males can adopt female Sharer values (Spinel); females can adopt male Valan values (Jade). Even the dualism organic/inorganic breaks down as the Sharers learn how minerals are vital components of life.
Now let's look a moment at Slonczewski's website. Some thoughts . . .
> The chart of polarities and binaries that are resolved in Door is quite useful. And it set me to wondering two things: (1) Could these be expressed in Greimas semantic squares? (2) Does the focus on binaries mark Door as an essentially modernist work? Even if dualisms are challenged and resolved, it does seem that dualisms set the agenda.
> Having read Dune numerous times (though not lately) I can readily see how Door is a response to Herbert's universe.
> Slonczewski's personal asides—how she conceived of raft trees, how she had to compromise in order to get published—are very interesting and illuminating.
> The amount of space given to explaining pacifist principles leads me to believe that Door could arguably be read as principally a pacifist utopia. If the humanity/nature and man/woman dualisms share a common logic of domination, then wouldn't the most salient rejoinder be a logic of nonviolence?
> This emphasis on pacifism and spiritual values is in sharp contrast to Red Mars, which I've nearly finished reading. In Red Mars, religion and spirituality is virtually absent in the group of the First Hundred and their early society. Then as Mars develops, religion and spiritually are reduced to cultural eccentricities that stand in the way of achieving a humane new order. Of all the books we've read so far, Door seems to have the most sympathy for religious and spiritual values as integral to a humane society.
As for the Garrard and Heidegger readings . . .
Reading Heidegger was, as usual, pretty thick reading and at times impenetrable. But the Garrard reading was the most enjoyable chapter of Ecocriticism so far!
Most of you know my research interest in Holocaust Studies. So it's tough for me to read Heidegger and completely divorce him from history. Garrard did a deft job of summarizing the Nazification of Heidegger's views on dwelling. It was refreshing to read a critique of Heidegger that skipped the customary obeisance and dared to call out Heidegger's shame.
Having grown up with the "Keep America Beautiful" campaign and the tearful Iron Eyes Cody, I found Garrard's incisive critique of the Ecological Indian to also be refreshing. Of course this is a stereotype being appropriated by the establishment. But few have been willing, like Garrard, to point this out.
Neither have I made a secret of being a person of faith. So I found Garrard's critique of Berry to be very interesting. In evangelical circles there is a generational conversation going on between older leaders (e.g., James Dobson) who want to keep the movement's focus on hot-button social issues and newer leaders (e.g., Rick Warren) who want to also address broader issues of social concern such as poverty and the environment.
This conversation was illustrated a few years ago when some younger evangelicals mounted a "WWJD" campaign, where WWJD stood not for "What Would Jesus Do?" but rather "What Would Jesus Drive?" So I'll check out Berry and be interested to learn more about his Christian philosophy of dwelling.