Feminism & Ancient Greece Through the Lens of Antigone

Although ancient Greece predates feminism and rarely reflected women in authoritative roles, Sophocles' Antigone began a new era for female-centric literature whilst setting a precedent. 

Ancient Greece was surprisingly progressive for the current times, and while women were rarely placed into authoritative roles within their households and communities, they often held more rights than women in other European nations. Greek women were not heads of their households or allowed to own land; however, females were often able to maintain their own money and belongings without male interference (Schaps 4-13). 

Ancient Greece was also unique, for the then-current time, in it's inclusion of women in Greek theology. While other polytheistic religions may include female higher powers, it was particularly rare in the current religious climate in Europe. Placing a woman in a position of religious power, particularly at a status of godliness, had decreased as common religion shifted from polytheism to monotheism. It's also particularly fascinating that a region known as the "Cradle of Western Civilization" could have significant 'feminist' ideals that almost entirely failed to survive to Westernization.

"...there was a time on Earth when people worshipped goddesses in preference to gods, when the 'feminine' was held to be sacred, and when women were accorded a greater social status than they enjoy now. As Gloria Feman Orenstein writes, 'The Goddess symbol ... reminds women that our legitimate history has been buried, and that through its excavation we are learning how short the patriarchal period in human history has been in comparison with the 30,000 or more years of matristic history in which goddess-centered cultures flourished in central Europe, Anatolia, and the Near and Middle East.'" (Eller 24). 

This really goes to show the white-washing and colonization of religion, as Greece was actually incredibly ethnically diverse considering the gradual movement of civilizations into the area. When we discuss later icons such as Cleopatra, we ignore the diverse range of skintones and ethnicities that had established themselves in the region beginning in B.C. times and continuing throughout history. European monotheistic religions often played into this incorrect narrative, as they disenfranchised women and people of color, reducing them to objects and goods, whilst also placing white women on a pedestal of purity.

In fact, 3rd and 4th wave feminism often idolize Greek goddesses, as many feminists feel that ancient Greek literature idolizes women in a way much Western media does not. A common Greek emphasis, the muse, is often reduced to the symbolic using and objectification of women, however many modern women are beginning to appreciate the concept through a new lens: "I came to appreciate a very different concept of the muse–one who is not a mere poetic fiction, but who appears as a potent, independent entity, the source of great and deep inspiration" (Vivante 141).  

I find it fascinating to apply this to the story of Antigone, as female-centric theatre and literature was often uncommon in Europe. Even in modern western civilization, women are often used as props in order to propel a male-centered storyline forward, a means to an end if you will.

By contrast, Antigone not only places a female in the center of the storyline, but also redefines the terms antagonist and protagonist. While we do see clear antagonistic qualities in Creon, there is no clear protagonist. While many will argue that the true protagonist is Antigone, there are far too many other dominant characters who perform heroically as well. 

In summary, Antigone places a female character into a position of heroism, countering much of the then-current male-centric literature. Through a feminist lens, we are able to see the successes and short-comings of Antigone as 'feminist' literature. We are also better able to understand the cultural significance of Antigone, particularly its relevance to women at the time it was written. I feel that by better understanding the nuances of women's rights in ancient Greece, I am able to understand why Antigone was written in the chosen lens, and apply it to modern day feminist idealization of goddesses.

Works Cited

Schaps, David M. Economic Rights of Women in Ancient Greece. Edinburgh University Press, 1981.

Bella (Zweig) Vivante. “Feminism, Women’s Spirituality, Helen, Multi-Ethnicity: The Woven Fabric of My Perspective on Ancient Greek Drama, Literature, and Culture.” Arethusa, vol. 34, no. 2, 2001.

Multiple authors, Feminist Readings of Antigone. Edited by Fanny Soderback, State University of New York Press, 2010, eBook.