The Journal of
Arts and Philosophy
Vol. 1; Issue 1; Year 2013; Page 4-10
ISSN:
doi:
Available at http://sci-edit.net/journal/index.php/jap/
An Eco-feministic Reading: Hylozoism in Stone Heart
Yi-jou Lo*
Wenzao Ursline College of Languages, Taiwan, Province of China
_______________________________________________________________________________________________
Arench feminist Françoise d'Eaubonne coined the term "ecological feminisme" (or ecofeminism later) in 1974, interconnection between women and nature has been brought out for emphasis. In literary reading, ecofeminism also generates new
perspectives in literary interpretation and appreciation. This article intends to read a novel, Stone Heart: A Novel of Sacajawea,
by a Native American writer, Diane Glancy with the light of hylozoism, a theory in which, according to Sarah Orne Jewett,
life and matter are inseparable and that all matter lives (168). To Josephine Donovan, hylozoism "espouses a theory of nature
as a subject, a thou, which must not be distorted through personification, allegorization, or other exploitative figuration"
(80). To this extent, this article excogitates the figuration and demonstration in Glancy's display of a Native woman, Sacajawea's
story with a particular focus on the indigene's eco-feministic perspective.
Keywords: Hylozoism; Ecofeminism; Simile
_________________________________________________________________________________________________
INTRODCUTION
Ecofeminism is firstly coined by a French feminist
Francoise d’Eaubonne in 1974 “to tear the planet
away from the male today in order to restore it for
humanity of tomorrow” [193]. Ever since,
ecofeminism is properly defined as a proclamation
of important connections between the unjustified
dominations of women, people of color, children,
and the poor and the unjustified domination of
nature (Warren 1). In particular, Patrick D.
Murphy renders “nature as a speaking subject” but
“not in the romantic mode [where] nature [is] an
object for the self-constitution of the poet” [12]. He
furthermore explores a recognition of the existence
of the other “as a thing-in-itself” in that “thing”
means “any material entity, including humans,
animals, and ecosystems” [22]. To this extent, we
find the association between ecofeminism and
hylozoism.
Hylozoism, according to Sarah Orne Jewett,
implies that life and matter are inseparable and
__________________
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email [email protected]
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Accepted on 24th May, 2013
that all matter lives [168] because, etymologically
speaking, hylozoism combines hyle (materials;
matters) with zoe (life). In the ancient Grecian time
(6th century BCE), philosophers as Thales,
Anaximenes, and Heraklitus (or the Milesians) all
“considered the cosmos…to be in some sense alive”
(Long 53). It is no wonder that these Milesians are
coined by Guthrie in History of Greek Philosophy
as “hylozoist[s]” (1:140). As to the Age of Reason
around the eighteenth century, Kant argued
whether matter is identical with mind;
nevertheless, Leibniz ensured of vis viva to
manifest life force in all different beings and
existence. As a result, ecofeminists nowadays,
discovers the essence for ecological ideology in that
the thing is animated as human being and that the
thing is not ignored but listened to with respect.
This article intends to read a novel, Stone
Heart: A Novel of Sacajawea , by a Native American
writer, Diane Glancy with the light of hylozoism, a
theory in which, according to Sarah Orne Jewett,
life and matter are inseparable and that all matter
lives [168]. To Josephine Donovan, hylozoism
“espouses a theory of nature as a subject, a thou,
which must not be distorted through
personification, allegorization, or other exploitative
figuration” [80]. To this extent, this article
excogitates the figuration in Glancy’s display of a
Native woman, Sacajawea’s story with the
J. Arts Philos. 1:1 (2013) 4-10
particular focus on her simile figuration. Simile, a
figurative speech used to be considered as the basic
literary skill, is frequently taken to be less powerful
and not as expressive [Lakoff 211] nor as striking
as metaphor [Langer 14]; however, based on
ecofeminism, simile can be more straightforward
to the thing itself and thus is much more faithful
to the atom of the thing with animation and
spiritual presence (Donovan 82). It is also in terms
of such simile reading that the interaction between
the indigenes and nature is properly revealed and
manifested. To conclude, simile reading contributes
literature pedagogy and readers a new way to
admire and co-exist with the ecology.
Hylozoism
As the aforesaid in the abstract, whether things
are animated has been a perpetual argument since
the Milesians as Thales, Anaximenes, and
Heraklitus. Even Newton, the famous and
supposedly-anti-hylozoist, could not assure if things
are enlivened, “We cannot say that all nature is
not alive” (qtd. in Brooke 89). Regardless of the
dispute, nevertheless, hylozoism mentioned in this
article lays emphasis on Sarah Orne Jewett’s
assertion in “A Winter Drive,” in Country By-Ways,
There was an old doctrine called Hylozoism,
which appeals to my far from Pagan
sympathies, the theory of the soul of the world,
of a life residing in nature, and that all matter
lives; the doctrine that life and matter are
inseparable. Trees are to most people as
inanimate and unconscious as rocks, but it
seems to me that there is a good deal to say
about the strongly marked individual
characters, not only of the conspicuous trees
that have been civilized and are identified with
a home, or a familiar bit of landscape or an
event in history, but of those that are crowded
together in forests. [168]
Jewett, in line with this pagan-like theory, contends
not only the consciousness but also the singularity
of all beings and objects.
Hylozoism seemingly follows the I -thou
relation by Martin Buber to whom “the relation to
the I-Thou is direct” and “mutual” [17] in contrast
to the I-it indirect relation. To be specific, in the IThou relation, it is through the gaze of other, the
thou, that the I is complete. As a contemporary
philosopher Arthur C. Danto indicates in his The
Transfiguration of the Commonplace : “I come to
know that I am an object simultaneously with
coming to know that another is subject… I discover
5
I have an outside in a way logically inseparable
from my discovery that others have an inside” [10].
This does not mean Buber may exclude non-human
beings out in the I-Thou system. On the contrary,
Buber, while explaining the I-Thou encountering,
takes the trees as an example in which, according
to Buber, the “I consider a tree…. I can look on it
as a picture…I can perceive it as movement…I can
classify it in a species … Everything belonging to
the tree is in this” [14]. To Buber, the It-District
refers to various bureaucracies and institutions
which may leave modern man fragmented and
impoverished [93]. Yet, in the I-thou mode, all
beings, including trees and all nature, can be
encompassed in the interpersonal domain. Buber,
thus, is a hylozoist to whom human beings are
connected with all beings and matters and all
connections are animating and valuable
encounters.
In particular, hylozoism can find many
accompanies from transcendentalists. Nature, for
instance, is enlivened to Emerson. Nature is “the
objectification of the Universal Spirit” [77] and
“Nature is a symbol of the spirit” [48]. To the
transcendentalists, the things and Nature not only
are energetic but also life-force givers: “We must
be refreshed with the sight of inexhaustible vigor,
vast and titanic features, the sea-coast with its
wrecks, the wilderness with its living and its
decaying trees, the thunder cloud, and the rain
which lasts three weeks and produces freshets”
(The Illustrated Walden 318).
For sure, no other people but the Native
Americans follow hylozoism in their daily life.
Animated things and nature are permeated in
Native Americans’ stories and surroundings since
indigenes see themselves as “part of nature and
not apart from it” (Momaday xxiii). In the foreword
of Keepers of the Earth: Native American Stories
and Environmental Activities for Children ,
Momaday indicates that, to Native Americans,
“what was done to a tree or rock was done to a
brother or sister.” In this way, not only is Nature a
symbol of the spirit as pointed out by Emerson, but
that human beings pertain “a close relationship
with nature” (xxiii). That indigenes use animals,
plants and even minerals as their names may best
support such a sibling relationship between Native
Americans and objects other than human beings.
Based on such perspective, as a result, a
hylozoic portrait would be much different from that
of a patriarchally-efficacious depiction. Murphy
extols highly the writing of Dorothy Wordsworth,
J. Arts Philos. 1:1 (2013) 4-10
Willa Cather and Margaret Atwood in Literature,
Nature, and Other Ecofeminist Critiques .
Nevertheless, since Jewett’s hylozoism is mainly
approved in this article, examples would be
primarily incremented from “A Winter Drive.”
As Warren points out the eradication of biases
in the patriarchal hierarchy in ecofeminism and
Ariel Salleh discloses that ecofeminism “opens up
the feminist movement itself to a new cluster of
problems” [197], Jewett in “A Winter Drive” unveils
a winter time as her main topic and opens up a
new perspective for appreciation. Jewett, to some
extent, subverts a general aesthetical eulogy by
displaying the beauty of winter—a season which is
frequently associated with cruelty and bareness.
Jewett renders that “In winter there is… a greater
beauty in a leafless tree than in the same tree
covered with its weight and glory of summer leaves”
[165]. Jewett’s hylozoic admiration of all things,
consequently, brings her reasons to start a drive in
winter during which it is convenient, pleasing and
delighted to “go far out from even the villages across
the country” [166].
Hylozoism not only brings out Jewett’s eulogy
on things/beings but also transcends Jewett’s
homage to the things/beings. The esteem, as a
result, evokes a special figuration—a simile but not
metaphorical expression.
In figuration, simile is often considered as a
fundamental rhetorical skill. However, in “A Winter
Drive,” Jewett employs at least eighteen “as if’s”,
ten “seem’s” and twelve “be like’s.” Her exertion of
simile is so uncommonly repeated that her
intention deserves a further probation. Jewett has
disclosed in “A Winter Drive” that trees may be too
much like people but “the true nature and life of a
tree could never be exactly personified” [171] and
that “[t]here is a nobility among trees as well as
among men” which needs not being “fancied by
poets” since it is so “real and unaffected” [172]. To
Jewett, the essence of hylozoism is the esteem of
trees, the trees themselves but not as being
personified as human beings. To imbue trees with
human personality is not a commendation on the
trees but to force trees with humanized traits and
thus is taken as anthropological and humancentered. In comparison, metaphor which to
Susanne K. Langer is the “most striking evidence
of abstractive seeing, of the power of the human
mind to use presentational symbols” [14],
henceforward, is a humanized figuration consisting
of contrived and compelled design. As a contrast,
Jewett, on purpose, utilizes simile recurrently to
6
show the difference between things and human
beings along with the singularity of matters and
beings.
Diane Glancy’
Glancy’ss Stone Heart
Clancy’s Stone Heart retells the story of Sacajawea,
an American indigene who keeps the company with
an expedition led by Clark and Lewis to realize
Thomas Jefferson’s trans-continental dream.
Sacajawea was born in the Snake River
Country as a tribal person of Shoshone. At fourteen
she was captured by a Hidatsa war party to be
slaves or sold to white Fur Traders and Trappers.
After three years, about sixteen or seventeen, she
was sold to a French Canadian Fur Trader,
Toussaint Charbonneau who was almost two or
even three times older of her age and who also had
two other wives. At about the same time, the
American president, Thomas Jefferson started his
dream of a trans-continent expansion. He invited
William Clark to join the exploration from the west
of the Mississippi to the Pacific Ocean—exactly the
ideal natural boundary to Thomas Jefferson. On
November 3, 1804, the Lewis and Clark Expedition,
also entitled as “The Corps of Discovery,” had
arrived in Hidatsa territory and hired Toussaint
Charbonneau as an interpreter and guide. They
also picked Sacajawea, less than twenty at that
time, as the company. Surprisingly, in comparison
with the timid Charbonneau, Sacajawea has been
of great help. Not only was she familiar with the
route, but she also helped for food and health
caring. She was an excellent interpreter and semiambassador. All in all, due to Sacajawea’s fortitude
and contribution to the expedition, the legend of
Sacajawea has been repeated many times as in
Waldo Anna Lee’s Sacajawea , Joseph Bruchac’s
Sacajawea: the Story of Bird Woman and the Lewis
and Clark Expedition and Monique Mojica’s short
play, “Birdwoman and the Suffragettes: A Story of
Sacajawea.” 1 However, among these fictitious
writings, Glancy’s Stone Heart is the most
prominent in her conspicuous arrangement and
fabrication of the legend of Sacajawea. Based on
the indigenous ecofeministic caring, Glancy
juxtaposes two vocalities: one side of the story is
narrated by Clark and Lewis quoted from their
journal while the other side is a depiction from an
invisible narrator who claims to be I, telling the
story of yours, namely, Sacajawea’s. During the
illustration, Glancy’s hylozoic perspective is also
revealed along with Sacajawea’s opinion on
animals, plants and matter.
J. Arts Philos. 1:1 (2013) 4-10
1. Bi-vocality and Hylozoism
As Murphy asserts more of the multivocality in
ecofeminism, a hylozoic perspective also aims at a
different aspect other than patriarchal facet. While
Jewett contrives a new look of the allurement of
winter, Glancy in Stone Heart proffers a parallel
juxtaposition by both the white men’s and
Sacajawea’s delineation. Such parallelism
resembles a bilingual edition with two sides on
exhibition. In a bilingual novel, the two languages
occupy a similar part and are manifested as an
equally bilateral dialogue or a tête-à-tête but the
dominating side is still evidently taking the upper
hand—the original edition is always the major focal
point while the translation should follow like an
escort—interpreting each words and sentence of the
originality without any further trespass. The
parallelism in Stone Heart , nevertheless, does not
display such a perfect equalization. It is more
similar to a tug-of-war in which the dominant side
is always changing and the question of the loser is
yet unsolved. Thereupon, sometimes, the journal
of the white men occupies several pages;
sometimes, Sacajawea’s does. Intermittently,
reflection of Sacajawea corresponds to the
elaboration of the white men’s journal; generally,
there is no communication between the two
narrations to show the diversity of these two
speakers. For instance, Clark on 17th March 1805
portrayed Sacajawea’s husband, Chabonah said
sorry to Clark and Lewis, proclaiming that “he
would accompany [Clark and Lewis] and did
everything they asked [27]. 2 The narration of
Sacajawea, however, lays emphasis on her own
illness, and how the men talk about making beads
while Sacajawea just listens. Clark on July 25th,
1805 was quite talkative on the proceeding to three
forks of the Missouri, the breakfast and the river
[64]; yet, blank is left to Sacajawea’s narration.
Apparently, such kind of unequal parallelism
embodies the unequal treatment of the white men
to the Native Americans. On the other hand, the
unbalanced parallelism becomes a contrast to show
the different aspects on things and nature of the
sides.
.
In the depiction of the milieu, the indigenous
hylozoism is in particular highlighted. Most of
Clark’s and Lewis’ journal is initiated either from
a pernicious weather or a danger situation:
[Clark] 19th of April Friday 1808 a blustering
windey day… [32]
[Lewis] Wednesday May 29th 1805 last night
we were all alarmed by a large buffaloe Bull…
7
[39].
[Lewis] Sunday June 2nd 1805. The wind blew
violent last night… [41].
[Clark] June 16th of Sunday 1805. Some rain
last night a cloudy morning wind hard from the
S. W. [51].
[Lewis] Friday July 26th 1805. Set out early
this morning and as usual current strong with
frequent riffles… the high lands are… covered
with… dry low sedge and… grass… the seeds
of which are armed with a log twisted hard
beard… with stiff little bristles… which
penetrate our mockersons and leather leggings
and give us great pain until they are removed.
[65].3
As revealed by Sacajawea, the white men
know nothing of nature. All that they know is to
map out the land, a movement resembling the
scalping of the place. “They come to look at the land.
But they do not see the spirits. They write in their
journals. But they do not know the land. They
give the animals names that do not belong to them.
That do not say what they are. That do not fit”
[25]. Alaimo indicates that “Naming captures the
animals in language, seemingly to fence them
within the sphere of human territory” and in this
way, paradoxically, naming inscribes animals “as
the not-human” [132]. To Sacajawea, as to David
W. Gilcrest’s interpretation of Linda Hogan’s The
Book of Medicine , “not only do the animals exist
independently … but also they have their own
speech and ‘powers’ that allow them to sing
themselves into existence’” [47]. The naming here
as a result only demonstrates more of the verbal
arrogance in the Western humanism [46].
2. Simile Interconnection and Measurement
Decapitation
In line with the parallel contrast, the white men’s
gazing upon nature is placed in contraposition
with the indigene’s hylozoic perception.
On the one hand, Lewis and Clark used to
kill a being, taking the measurement and recording
it down in their journal.
[Lewis] Thursday May 9th 1805. I killed four
plover this evening of a different species from
any I have yet seen… it is about the size of the
yellow legged or large grey plover common to
the lower part of this river… the eye is
moderately large, are black with a narrow ring
of dark yellowish brown; the head, neck, upper
part of the body and coverts of the wings are a
dove coloured brown… the breast and belley are
J. Arts Philos. 1:1 (2013) 4-10
of a brownish white; the tail is composed of 12
feathers of 3 Inc. being of equal length, of those
the two in the center are black, with traverse
bars of yellowish brown; the others are a
brownish white. The large feathers of the wings
are white tiped with blacked. The beak is black,
1 1/2 inches in length, slightly tapering
straight, of a cilindric form and bluntly or
roundly pointed. [36]
Glancy uncommonly spend a large part quoting
down how Lewis collected birds (actually dead bird
bodies) and how Lewis put them into categories.
This paragraph also implies the white men’s
categorization of beings—based on abstract nouns
and human-made numbers. Lewis’s record is full
of numbers and colors—both are man-made terms
and none is recognizable to animals. Measurement
in this way is similar to decapitation and surgical
dissection—taking apart the dead body and
calibrating the structure indifferently. There is no
interaction between the gazer and the gazed since
the gazed is taken as being static, and even lifeless.
There is no communication between the recorder
and the recordee since the recordee is not
considered as a being capable of talking. It is a
report against Patricia Clark Smith’s definition to
whom a report is also a ritual report where “people,
spirits, rocks, animals, and other beings enter into
conversation with each other” and it is people’s
responsibility to “speak with these nonhuman
entities and to report the conversation” [177].
In contrast to Clark’s and Lewis’s decapitative
measurement, when depicting the milieu, Glancy,
in terms of Sacajawea, employs a more
communicative figuration.
You see small beings. You call them animal spirits.
Half animal, half spirit. Buffalo, elk, bear, no
larger than a prairie dog.
You watch them like you see Lewis watch the
animals.
The buffalo has stars on its hind legs.
The elk has small sports on its back as if moons.
The black bear has hailstones for eyes. When it
growls, white sparks fly from its mouth like snow.
[44]
In comparison with Lewis’s measurement, there are
no numeric terms here. What’s more interesting is
Lewis put emphasis on the size of the bird he was
observing, in Sacajawea’s narration, there are only
juxtapositions of various beings in sentences. As a
result, in the depiction of buffalo, stars also emerge;
in the drawing of elk, we see the simile of moons;
in black bears, hailstones are portrayed as their
8
eyes. Namely, in Sacajawea’s manifestation,
animals and celestial bodies interact together as
sibling. Therefore, Paula Gunn Allen explains that
“every individual has a place within the universehuman and nonhuman-and that place is defined by
clan membership” [209]. As a result, beings are
described by means of other beings but not by
lifeless numbers and abstract adjectives. Under
such rhetoric, if one wishes to know buffalo’s hind
leg, he also needs to find stars; to recognize elk, he
has to learn moons and so on. Such intertextual
reading may bring readers out for searching for and
learning more the beings in the planet.
Another expression in the above examples is
the implementation of simile, the utilization of “as
if” and “be like” in figurative rhetoric. As the
aforesaid, simile, instead of metaphor, shows more
respect to the vehicle.4 In “The elk has small sports
on its back as if moons” [44], in terms of simile, the
small sports of the elk and moons are juxtaposed
equally—but both still sustain their singularity.
Moons are used here for association but not
substitution. Substitution is a way of trap while
association is a way of expansion. If the small
sports of the elk is metaphorized into moons, it
suggests difficulties of differentiating which is the
small sports and which the moons. Yet, in a simile,
the connective, “as if” becomes a bridge both to
connect and to separate the tenor and the vehicle.
The connection brings out the sibling framework
while the separation, reminds viewers of the
mutual singularities. It is the separation that
reveals a horizontal nonhierarchical model of
ecological dwelling which is the best portraiture of
hylozoism.
CONCLUSION
In Stone Heart , Glancy cites President Jefferson’s
letter to the expedition, “The object of your mission
is to explore the Missouri River, and such principle
streams of it, as by its course & communication with
the waters of the Pacific Oceans” and the target of
all such arduous hardship is “for the purpose of
commerce” [10]. Business speaks the major aim of
Clark and Lewis’s discovery. To be specific, taming
(either the Native or the land) is the main
intension. Jewett indicates in Country by Ways
that “Taming is only forcing them to learn some of
our customs” [5]. Hence, in the journal of Clark’s
and Lewis’s, sketches on things and beings are
mechanicalized, numericalized, and thus, robotlike. No wonder there is seldom interaction
between the two parallel juxtaposed narrations in
J. Arts Philos. 1:1 (2013) 4-10
Stone Heart . On the other hand, in terms of
Sacajawea’s silent reflection, the nature is
animated, celestial bodies and objects are
interconnected, and the dichotomy between nature/
culture, humans/ non-humans is eradicated. While
the special nomenclature (with things from two
different ecological zones as bears and stars) in
Stone Heart remarks the association of beings in
the bioregion, exertion of simile tells a liminal zone
that dissolves the binary boundaries. The
associated but not substitutive simile also
resembles Delleuze and Guattari’s rhizome which
“connects any point to any other point, and its traits
are not necessarily linked to traits of the same
nature; it brings into play very different regimes
of signs, and even nonsign states” [21]. Deleuze
and Guattari do not depict a utopian paradise but
their designation interestingly tells a perfect
indigenous world where everyone and every species
are interconnected upon the circles upon the circles
upon circles to Ann Haugo [228-55].
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Princeton: Princeton University Press, 1973.
28. Warren, Karen J. Ecofeminist Philosophy: A Western Perspective on What It Is and Why it Matters. Lanham, MD: Rowman & Littlefield Publishers, 2000.
(Footnotes)
1
For further detail about Thomas Jefferson and
his transcontinental dream, please see the second
chapter of Dyna mics among Children of the
Morning Stars by Yi-jou Lo, a dissertation (n.p.),
35-91.
To unveil the conventional superiority of the
white men, Glancy utilizes past tense in her
illustration of Clark’s and Lewis’s journal, but
present tense in Sacajawa’s. This article, thus,
follows the same fabrication.
2
Lewis and Clark employed English for the early
nineteenth century and thus the spelling and
even the capitalization are different from modern
English.
3
I. A.richards classifies metaphorical comparisons
in terms of tenor, vehicle and ground: the first is the
underlying meaning, the middle, the figure while
ground is the connective part. For example, in the
sentence, “My love is like a red rose,” “my love” is
the tenor, “a red rose” is vehicle while “is like” is the
ground, or the connective part. See I. A. Richards,
The Philosophy of Rhetoric (New York and London:
Oxford University Press), 1936, 93.
4
+
10