The Gendered Sexualities of Beardsley and Dowie in The Yellow Book
Benjamin Kent
Ryerson University
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Gender and Sexuality in the 1890s were still very much influenced by Victorian ideals. Women and men were not to stray from their prescribed identities. The Decadence movement rebelled against these expectations, providing fertile ground for artists to explore the boundaries of human sexuality and gender expressionism. This digital exhibit explores the work of Aubrey Beardsley and Ménie Muriel Dowie to examine how they fit within this framework. Beardsley's "The Repentance of Mrs. ****" from The Yellow Book Volume IV (at left) and Dowie's "My Note-Book in the Weald" from The Yellow Book Volume XII (at right) will form the basis of this evaluation. |
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“The Repentance of Mrs. ****” and “My Note-Book in the Weald”, by Aubrey Beardsley and Ménie Muriel Dowie, respectively, are both reflections of their creator’s perceptions of gender norms and roles in the late 1800s. The pair were both known for their public lives, which at the time were quite salacious (Adams 313).
Ménie's Rebellion Against the Patriarchy Dowie has been noted for her refusal to comply with gendered expectations during the period in which she was active. This lack of submission to patriarchal values of womanhood is visible in M. Fletcher's 1891 image of Ménie Muriel Dowie (at left). The image presents a very masculine image of the author striking an assertive pose dressed in traditionally male clothing. The foot resting atop a rock points to her dominance, while her short hair and unfeminine garb make a strong case for Dowie as an independent woman. This is reflected in her writing throughout “My Note-Book in the Weald”, which is notable for the lack of a male protagonist. It is the tale of Menie’s travels that does not yield to a male gaze, nor make a love interest its sole focus. Indeed, she travels through the pages without the aid of a male escort in defiance of the presumptions of femininity during the time period. Dowie’s stance in her autobiographical “My Note-Book in the Weald” against traditional gender norms is found throughout her body of work. Gallia, arguably her most well-known work, presents a similar vision of womanhood. As Leluan-Parker makes note, the text demands the removal of expectations on female behavior and the idealization of “female nature” in order to separate from “clouds of tradition, supserstition, and legend” (17). |
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The cultural context in which this exhibit seeks to ground Dowie
and Beardsley is referenced by Dowie herself when she speaks about her decision
to end her schooling at the age of 14. She stated that “girls live in too
narrow a world at school” (Rodgers 13). Given that schools are a good indicator of any given
society’s values and morals, this statement is quite revealing. It tells us
that Dowie felt constrained by her educational experience as a result of her
gender-not for any other factor. Considering that she would go on to face
considerable backlash for adopting male views on sexuality, it is safe to say
the author did not fit the expected mould for a female at the time. Moreover,
her choice to leave school early points to an explanation for her misspelling
of the world "wild" as "weald". Also of note is that Dowie
also misspells "Carpathian" and "Karpathian" in the title
of her most well-known travel piece, "A Girl in the Karpathians". |
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The Gendered Sexualities of Beardsley and Dowie in The Yellow Book
Benjamin Kent
Ryerson University
Aubrey Beardsley’s apparent fondness for Dowie’s
work, having published it often in his Yellow Book, could in part be due to
their personal similarities. As noted above, both Dowie and Beardsley were
public figures known for their intriguing personal lives. Where Dowie
confronted gender roles head-on with her refusal to meet such expectations,
Beardsley’s defiance was more of a sly wink in the face of a masculine ideal. Even
the famed Oscar Wilde, arrested for his own homosexuality, thought to make note
of this. He joked that Beardsley possessed a “freakish asexuality” (Kelley 448).
This was an appearance that the author apparently sought to cultivate, never
publicly acknowledging his sexuality as either homosexual or heterosexual. Much
like Dowie, he refused to fulfill a “natural” role as a reproductive
heterosexual being (Hughes 851).
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Trying to establish what the figure
praying is repentant for is difficult still due to how Beardsley has presented
her. In contrast to many of his other works and the works of other artists in
The Yellow Book, nobody in this particular drawing is nude. With the Victorian
ideals in place and the outrage from reviews of this volume, it is peculiar
that a woman is repentant for something that is not directly related to
sex.
The Gendered Sexualities of Beardsley and Dowie in The Yellow Book
Benjamin Kent
Ryerson University
In
presenting the scene the way he does, Beardsley may be trying to push a
narrative of femininity that goes beyond the biblical dichotomy of the virginal
mother and the whore. This can be seen in the chaste dress of those present in
the scene, which debunks the whore narrative, while the title revokes the
virginal mother card, for that role is not supposed to have any sins for which
to repent. |
It
is intriguing to juxtapose this depiction of the female, repentant for her
sins, with the representation of Menie Muriel Dowie, whose work was frequently
published in The Yellow Book under Beardsley’s reign. Certainly, none of her
works speak to a thematic quality of repentance or looking for forgiveness.
Rather, Dowie is defiant in the face of the expectations of her time. |
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Beardsley’s censoring of the female name in his piece’s title is
something that is not unique to his artwork. In his personal correspondence to
and about his female companion(s), their names are similarily censored with
asterisks. One must ask then, if this is because their status as women is
shameful, or if Beardsley in his capacity as a powerful man seeks to protect
their feminine mystique and innocence. The idea of Beardsley seeking to
protect the womens’ identity is reinforced by the foreward to a compilation of
his letters by Reverand John Gray. Though inevitably biased by his
relationship with the artist, he notes that Beardsley was “utterly devoid of
any malevolence towards his fellow-creatures” and that “he had in his nature a
great possibility of affection, if personal timidity or sensitiveness baulked
its expression” (Beardsley, V).
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However,
harsh reviews of the volume of The Yellow Book in which The Repentance of
Mrs.**** appears condemn the indecency and blatant nudity contained within the
periodical (A Yellow Indecency). Interpreting this review could be taken in two directions, with one
suggesting Beardsley’s periodicals were simply ahead of their times, and the
other that he was exploiting the female form for publicity.
The Gendered Sexualities of Beardsley and Dowie in The Yellow Book
Benjamin Kent
Ryerson University
Of
course, the decadence movement fell step in step with the continued surge of
the women’s rights movement Dowie found herself a part of. Both similarly
eschewed social conventions and sought to expand the horizons of society’s
limitations (Hughes, 851). Both the decadence movement that The Yellow Book
ascribed to and the female literary movements were lumped together in the eye
of the public, with both demanding that the frameworks in place which
privileged nature over culture be dismantled. This is especially true in
Dowie’s case, as her work is a clear reflection of the desire to break from
assumed roles in nature such as motherhood (Hughes 851)
Linda Hughes explains quite succinctly
in her work that Beardsley and The Yellow Book editorial team would often use
poetry written by women following the arrest of Oscar Wilde (850). This allowed
them to publish works that were more decadent without as great a fear of public
backlash after the fallout from the famed author’s arrest. Part of the reason
this was possible was due to the public impression of women at large.
Seen as susceptible to influence and
more passionate and emotional than their male counterparts, female poets were
not held to the same exacting levels of morality that men were-they simply were
unable to control themselves (Hughes 850). Using this to his advantage,
Beardsley was able to continue the magazine’s scandalous motifs and decadence
without exposing himself or other male artists to extreme criticism from the
public and other literary folk. This was important, for The Yellow Book prided
itself on being avant-garde, and did not want to lose their edge simply by
association by the took-it-too-far Wilde.
Indeed, Beardsley enjoyed “being the naughty school-boyish imp who continually shocked Victorian society” (Kelley 448).
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Between The Repentance of Mrs. ****
and My Note-Book in the Weald, one might presume to know that gender norms in
the 1890s were relaxed. However, it is clear that both these artists simply
pushed boundaries, for better or for worth. Their involvement in the decadence
movement and The Yellow Book helped to further their rebellion against polite
Victorian sensibilities at the time. While we may never know what Mrs. **** was
repentant for, or even her real name, it is fair to say that she was not Menie
Muriel Dowie. She was repentant for nothing, and her body of work shows that no
woman should have to be repentant for any part of their womanhood, especially
for being independent from a man.
The Gendered Sexualities of Beardsley and Dowie in The Yellow Book
Benjamin Kent
Ryerson University
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