Abstract
‘Writing is parricide.’ In the circulating of minority voices in The Diviners, its sign crime enacting and exposing the hierarchies and contradictions of the dominant discourse, the voice of women is the most audible one in open critique of the Great Tradition. In one of many mise en abyme Laurence dramatises her textual strategies when she shows Morag rewriting Christie’s Piper Gunn tales in the feminine: from stalwart helpmate of a hero, she becomes a cultural hero in her own right, appropriating the piper’s ‘strength of conviction’ and mighty Chuchillin’s winged chariot as her heroic attributes. The Diviners, like the fictions of Alice Munro, Audrey Thomas, Margaret Atwood and others, is an example of parodic rewriting of canonical texts which exposes the phallocentrism of the tradition by displacing the hero. It revises Milton’s Paradise Lost to show Eve making her own way through the world once the gates of paradise have been closed behind her. It rewrites Shakespeare’s The Tempest to attack the possessive paternalism of the tyrannical father on behalf of independent and active daughters who, like Miranda with Caliban, have a high linguistic competence and can become facilitators, of exchange among different cultures, so shaping a new world through dialogue, not power and magic.
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Notes
The term ‘rebeffious daughter’ which is contrasted to ‘obedient daughter’ is Marianne Novy’s in ‘Demythologizing Shakespeare’, Women’s Studies, vol. 9, no. 1 (1981), p. 25, quoted in Gayle Greene, ‘The Contemporary Woman Writer as Prospero: Margaret Laurence’s The Diviners’, paper read at the MLA, New York, December 1982. As the title suggests, Greene reads Laurence as an ‘obedient daughter’, not detecting any of this dark irony.
Linda Hutcheon, A Theory of Parody (London: Methuen, 1985).
Judith Fetterley, The Resisting Reader (Bloomington, Ind.: Indiana University Press, 1977). The ‘resisting’ reader is one who struggles against her ‘immasculation’ by the text in an obliteration of sex differences through forced identification with the male hero’s centre of consciousness.
This pattern and the central importance of the ‘green world lover’ as catalyst in her metamorphosis, has been identified as the mythos of the female quest, a quest outside the existing social orders, as developed by Annis Pratt, Archetypal Patterns in Women’s Fiction (Bloomington, Ind.: Indiana University Press, 1981).
Margaret Laurence, ‘My Final Hour’, Canadian Literature, vol. 100 (Spring 1984) p. 197; my emphasis.
Octave Mannoni, Prospero and Caliban (New York: Praeger, 1951); translation of Psychologie de la colonisation (Paris: Le Seuil, 1950).
Audrey Thomas is one such writer in her novella Munchmeyer, and Prospero on the Island (New York: Bobbs Merrill, 1971). Incidentally, she focused on The Tempest in her review of The Diviners, ‘A Broken Wand?’, Canadian Literature, vol. 62 (Autumn 1974) pp. 89–91.
Virginia Woolf, A Room of One’s Own (London: Panther, 1977) p. 78.
Catherine Parr Traill, The Backwoods of Canada (1836; rpt. Toronto: McClelland and Stewart, 1966) p. 82.
Margaret Atwood, The Journals of Susanna Moodie (Toronto: Oxford, 1971).
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© 1990 Barbara Godard
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Godard, B. (1990). Caliban’s Revolt. In: Nicholson, C. (eds) Critical Approaches to the Fiction of Margaret Laurence. Palgrave Macmillan, London. https://doi.org/10.1007/978-1-349-10092-7_14
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