알렉산드라 콜론타이와 여성주의 - ‘부르주아’ 여성주의 비판에서 사회주의적-급진적 여성해방론으로
Aleksandra Kollontai and Feminism: From Criticism of Liberal Feminism to Socialist-Radical Feminism
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This article tries to analyze and evaluate the relation of Aleksandra Mikhailovna Kollontai(1872-1952) to feminism. Some say she was too feministic, others criticize her in that she was anti-feminist. Considering the general social atmosphere of her early years which facilitated intellectual and political activities of women, one can say that Kollontai was beneficiary of the fruits Russian feminist movement in the long run had obtained. During the first decades of the 20th century Kollontai presented herself as a hard-liner opponent of feminism. But the concept of feminism in her period was understood in a very narrow sense. Feminists were considered as identical with suffragettes. who fought for women's right of political participation. Kollontai criticized 'feminists' in that they ignored the class differences among women. In her early years Kollontai denied the existence of women's question separated from the whole social and economic system. As Marxist she maintained that women's liberation could be possible only under socialist system. Against liberal feminism who tried to influence on women workers for the cause of unified women's front, Kollontai endeavored to rally the latter under the banner of Social Democracy (i. e. Marxism). She emphasized the necessity to protect motherhood for women workers. But even before the Bolshevik Revolution Kollontai did not ignore the question of women's independence as person and therefore directed her efforts to find new life norms of 'new woman' regardless of class. After the Russian Revolution of 1917 Kollontai led for a time the Zhenotdel and devoted herself to restructuring of norms of marriage, family and gender-relations according to the Marxist theoretical framework. She wanted to build new principles of family under communism. After she ran into serious conflicts with the Bolshevik leadership(Lenin) over the Worker's Opposition, Kollontai more and more devoted herself to the question of women's liberation in everyday life and new sexual moral. She became to realize that even in a socialist state with a very progressive family law there existed women's sufferings as such. Because of her concept of "Winged Eros" she went under crossfire but she progressed farther in the direction which a bigoted advocate of orthodox Marxism would not dare to dream of. Through her literary works Kollontai tried to show model norms of women's solidarity, independence and sexual self-decision. Though Kollontai always upheld her Marxist belief and its theoretical tenets, her writings of 1920s on women's liberation anticipated the new (radical) streams of feminist movement in the West after the 1968 Revolution. In this sense her thoughts on women's liberation could be characterized as socialist-radical feminism. Kollontai refused the terminology 'feminism', but she contributed more than anybody to the development of feminist thought by enlarging the boundary of discourses and activities in the behalf of women's liberation.
Abstract
This article tries to analyze and evaluate the relation of Aleksandra Mikhailovna Kollontai(1872-1952) to feminism. Some say she was too feministic, others criticize her in that she was anti-feminist. Considering the general social atmosphere of her early years which facilitated intellectual and political activities of women, one can say that Kollontai was beneficiary of the fruits Russian feminist movement in the long run had obtained. During the first decades of the 20th century Kollontai presented herself as a hard-liner opponent of feminism. But the concept of feminism in her period was understood in a very narrow sense. Feminists were considered as identical with suffragettes. who fought for women's right of political participation. Kollontai criticized 'feminists' in that they ignored the class differences among women. In her early years Kollontai denied the existence of women's question separated from the whole social and economic system. As Marxist she maintained that women's liberation could be possible only under socialist system. Against liberal feminism who tried to influence on women workers for the cause of unified women's front, Kollontai endeavored to rally the latter under the banner of Social Democracy (i. e. Marxism). She emphasized the necessity to protect motherhood for women workers. But even before the Bolshevik Revolution Kollontai did not ignore the question of women's independence as person and therefore directed her efforts to find new life norms of 'new woman' regardless of class. After the Russian Revolution of 1917 Kollontai led for a time the Zhenotdel and devoted herself to restructuring of norms of marriage, family and gender-relations according to the Marxist theoretical framework. She wanted to build new principles of family under communism. After she ran into serious conflicts with the Bolshevik leadership(Lenin) over the Worker's Opposition, Kollontai more and more devoted herself to the question of women's liberation in everyday life and new sexual moral. She became to realize that even in a socialist state with a very progressive family law there existed women's sufferings as such. Because of her concept of "Winged Eros" she went under crossfire but she progressed farther in the direction which a bigoted advocate of orthodox Marxism would not dare to dream of. Through her literary works Kollontai tried to show model norms of women's solidarity, independence and sexual self-decision. Though Kollontai always upheld her Marxist belief and its theoretical tenets, her writings of 1920s on women's liberation anticipated the new (radical) streams of feminist movement in the West after the 1968 Revolution. In this sense her thoughts on women's liberation could be characterized as socialist-radical feminism. Kollontai refused the terminology 'feminism', but she contributed more than anybody to the development of feminist thought by enlarging the boundary of discourses and activities in the behalf of women's liberation.
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