Maternal instincts vs. social instincts Essay Example for Free

Maternal instincts vs. social instincts Essay Sethes most severe behavior as a mother, that distinguishes her as socially constructed by both her mothers actions and the abuse of slavery, because she alters the rules, determines for herself what is acceptable and unacceptable, what is right and what is wrong, suggests that she is simultaneously the best mother and the worst, and without question, revolutionary. Trudier Harris notes that Morrison succeeds in making Sethe so simply human and American (the God-given right to motherhood, love of ones children, desire of a better life for them, love of freedom, nonconformity) that we cannot easily condemn her act even when we clearly do not condone it (Fiction and Folklore 171). This is the case when social and moral norms are being neglected before the maternal instincts, which are proven to be more powerful than social ones. Yet Sethe was a pretty little slavegirl that had recognized a hat, and split to the woodshed to kill her children (Beloved 158). The rapidity with which she acts certainly shows it’s innate and essentialist behavior. Sethe is a mother both under the confines of slavery and then in freedom. But she is a different mother in each situation, thereby confirming the socially constructed nature of her mothering. She proudly explains to Paul D the essence of motherhood; and Paul D knew exactly what she meant: to get to a place where you could love anything you chose—not to need permission for desire—well now, that was freedom (Beloved 162). Sethe is proud of herself, her accomplishments, and appreciates her freedom. OReilly suggests that Sethes flight to freedom is structured specifically as a heroic quest (133). (Please explain a little) In reality, The very meaning of a hero and heroism is redefined, making it possible for Sethe to inscribe herself as subject and celebrate the reproductive feats of nursing and birth as heroic labor (OReilly 134). Heroism here is referred here to boldness to become a mother in such a life-denying circumstances. This is true also for Sethes rebellious and atypical rescue of herself and children as well. Interestingly, when Sethe is no longer someone elses property, she suddenly sees her children as her own her own property, so to speak. After being owned, she wants ownership too, of herself and her children. Sethe has never had anything to call her own in her life and suddenly everything is her own. She acts and reacts based upon everything she has seen, heard, and felt in her lifetime, a lifetime of slavery. She knows the notion of ownership. Sethe reacts as a result of her newfound possessiveness and ownership of her children. Again, she is creating her own language and law for motherhood. Paul D understands part of this: the possessiveness, the love, and the freedom. But he does not understand the killing. To her, death and the potential of heaven is better than slavery and hell on earth. Thus, this murder may prove her more animalistic, as schoolteacher would argue she already is, or perhaps, less so, because her decision was a conscious one, thought out and made of her own free will (Beloved 193). She takes responsibility for herself and her actions by refusing to accept patriarchal societys laws regarding slavery, laws regarding murder, and traditions regarding a womans place, especially a black womans place. So, instead of returning to slavery under schoolteacher and his two physically and emotionally abusive nephews, she assumes society, institutes an instant matriarchal ruling system, the social instincts, empowered by her own mothers actions and perhaps toying with Gods power: what Sethe giveth, Sethe taketh away. She does not regard the murder of her daughter as taking life away from her daughter, but as keeping her daughters life away from schoolteacher, away from slavery, and putting it in a better place. Sethe believes that once Beloved is dead and moves on to eternal life, neither schoolteacher nor slavery can touch. She is safe. She will be where Sethes own mother is. Sethe believes she is preserving Beloved by killing her. She is preserving the purity of her body and mind. Beloved will not be ripped apart by the men or the institution that governs slavery. She will not be raped physically or emotionally. Thus, to Sethe, she has succeeded in preserving her daughter. In Beloved, Sethe is both subject and object, rigid and excessive, mother and daughter. She is exerting influence as well as receiving it and she exerts it because of the way she has received it from her own mother. This becomes relevant to her handling of Paul D, as well. Paul D does not understand what he must accept in order to make a life with Sethe. He cannot accept his place in the household as something other than the head and he does not understand Sethes love, protectiveness, or murder of her daughter. Paul D s reaction to the knowledge of Sethes actions, according to Jan Furman, forces her to rebuff all attempts to minimize her victories as a woman, as a mother. And so she takes back from Paul D the responsibility for her breasts that she had given (75-6). She takes all responsibility back. This tells the reader again that Sethes strength surpasses all. Morrison flat out tells the reader that she is tougher, because she could do and survive things they believed she should neither do nor survive (Beloved 47). She cannot be the weak slave woman when her actions, her love, and her strength of character make her larger than, more powerful than schoolteacher, Halle, Paul D, maybe all of patriarchal society itself. Her actions certainly disrupt the societal norms. However, the inherent issue remains regarding essentialism and social constructionism. Is birth civilized or is it animalistic? Mothers are trained, from the onset of motherhood, to virtually be more natural, more like animals. Then, later in life, when those tendencies take a different form, in protectiveness of their young, mothers are maligned for the same behavior and actions that were instilled upon them during pregnancy, labor and childbirth, and this is Sethes plight. She attempts to take the proper measures, which is her defined, unstereotypical manner. Therefore, as in Sethes case, the concept of mothering may have essentialist qualities, but the individual mother is socially constructed. Why, then, does Sethe kill Beloved? Why, after her milk was taken from her by one of the nephews, taking practically all of her motherhood with it, does she begin to take motherhood away from herself when she fought so hard to get it under freedom? Why wouldnt her sons, Howard and Buglar, let go each others hands (Beloved 183)? They fear the one person who should be their haven in this world. Is motherhood that powerful? Why does it take Sethe twenty years to figure out that she should have killed schoolteacher, not her own child, as is evidenced by the fact that when Mr. Bodwin comes to take Denver to work, Sethe goes after him and not Denver (Beloved 262)? Is it because the institution of slavery was so strong that it would have claimed her and her children even if schoolteacher were dead? And if the structure of slavery were so powerful, and one sees the negativity, the hatred, the racism in its structure, then one must claim matriarchy for the solution. One must see Sethe as a powerful and revolutionary woman who, although she commits murder, although she kills her own best thing, her crawling already? girl who impresses her with her advanced physical capabilities, makes her own decisions under her own set of rules, given to her because she is a mother. She can no longer conform to an authority that prevents her from protecting her young in undoubtedly excessive ways once the hummingbirds of motherhood point their beaks into her heart. Paul D and schoolteacher reference Sethe in terms of animal characteristics with a negative connotation. But if one can co-opt the male masters language one can offer that it is not always bad for a mother to have animalistic tendencies, though she should not be measured by them. Interestingly, the non-biological mothers will offer even further examination of social constructionism, because they are created out of necessity. The question arises, then, as to whether their mothering behavior becomes essentialized once they assume the role of mother. A biological mother certainly could reject her children, reject motherhood, and remain only selfishly self-aware. Yet, for the most part, the mothers do not make that choice. Are the attributes of motherhood universal, essential, regardless of the societal constructs playing on their decisions? Or do these stereotypes for motherhood break down under severe circumstances? Let us answer these questions in the next section.