b. Second Wave Feminism
Second wave feminism is a term used to describe a new period of feminist collective political activism and militancy which emerged in the late 1960s.
Whereas the first wave lobbied for women’s enfranchisement via the vote and access to the professions as well as the right to own property, the second wave
feminism talked in terms of ‘liberation’ from the oppressiveness of a patriarchal society. Second wave feminists were committed to building a body of knowledge
which specifically addressed the ways in which women have historically been marginalized, both culturally and socially Philcher Whelehan, 2004: 145.
In the first moment women are objects, sometime victims of mistaken social knowledge. In the second moment women are challenging that ‘knowledge’
from the strength of their own experience Humm, 1992:11. Yet what remains constant throughout both waves of feminism is the idea that women are unequal to
men because men create the meaning of equality. Humm, 1992: 13.
c. Third Wave Feminism
According to Jane Philcher and Imelda Whelehan, the Third Wave Feminism has numerous definitions. The definition that is best to describe this
term is that it is the feminist movement of a younger generation of women who acknowledge the legacy of the second wave feminism, but also identify what they
see as its limitations. These limitations include the sense that it remained too exclusively white and middle class 2004: 169.
The above quotation shows that the Second Wave Feminist movement does not accommodate all of the feminist movement. It only covers the white and
middle class women. Realizing the fact, the Third Wave Feminist movement emerges a kind of feminist movement that is called Feminism of Color. It is
supported by Jane Philcher and Imelda Whelehan in the same book who stated that much of the impetus of the Third Wave Feminism movement derives from
the writings of women of color 2004: 170.
d. Feminism of Color
Deborah L. Madsen in her book entitled Feminist Theory and Literary Practice stated her point of view about Feminism of color quoted as follow.
“Feminist of colour point to the emergence of Black Feminism, ChicanaHispana Feminism, Native Feminism, and Asian Feminism as distinct theoretical
perspective upon the oppression of women by virtue of their racialized sexuality” 2000: 213. Since the writer will only focus on ChicanaHispana Feminism, in
this theory the writer will only write the theory about Feminism of Color that is related to ChicanaHispana Feminism.
Colored women were excluded from position of public influence in both the black male-dominated Civil Rights movement, and the Women’s Movement
which was dominated by white women. All feminists of color insist upon recognition of the relationship between class and race as they crucially affect the
experience of gender and sexualized power relationship Madsen, 2000: 215.
Yvonne Yarbro-Bejarano stated about the principle of Chicana feminist criticism that the most important principle of Chicana feminist criticism is the
realization that the Chicana’s experience as a woman can not be separated from their experience as a member of an oppressed working-class racial minority and a
subordination within their own culture which is not the dominant culture Yarbro- Bejarano in Madsen, 2000: 216-217.
It is supported by Karen Anderson in A History of Racial Ethnic Women in Modern America. Referring to the social background, she stated that Chicana have
complicated position as working-class, minority women within the dominant Anglo culture and their problematical gender status within their own and larger
culture 1996: 92. So, it can be said that Chicana has been subordinated both in working class ethnic minority and in their own ethnic group.
For women, the experience of feminine sexuality is different according to ethnic or racial identity: to take the example of religion, Chicanas may be subject
to the traditional gender constraints of Catholicism Madsen, 2000: 217. In Borderlands La Frontera, Gloria Anzaldúa explains that there are very
few cultural roles available for Chicanas; women were confined to the roles of ‘wife’, ‘prostitute’, or ‘nun’. Only recent access to education has opened up
teaching as a profession to Hispanic-Women, providing an alternative to traditional, sexually-defined feminine roles. In patriarchal Chicano culture,
femininity is identified with the carnal body and so women must be protected against the power of their own sexuality. First, the Catholic Church places
controls upon feminine sexuality by forbidding birth control and abortion; then
the traditional Hispanic family structure strictly regulates feminine behavior, especially sexual behavior. Correspondingly, masculinity is constructed
differently according to each racial or ethnic group – for example, Chicanos invented the term ‘machismo’ – and femininity is defined in opposition to these
dominant images of masculine gender identity Gloria Anzaldúa in Madsen, 2000: 217.
Gloria Anzaldúa explains the manner in which Chicanas are oppressed by the cultural imperatives that women remain silent, unquestioning, invisible, within
traditional Chicano culture; even the language that is available to these women expresses masculine rather than feminine consciousness: ‘Chicanas use nosotros
whether we’re male or female. We are robbed of female being by masculine plural Gloria Anzaldúa in Madsen, 2000: 219.
From all of the quotations above that explain about Feminism theory, the writer may conclude that there is different goal between First Wave, The Second
Wave, and The Third Wave Feminism. The first feminist movement or so called First Wave Feminism aims at gaining political equalities for women. It helps
women to get new political identity for women and get legal advance, whereas the second feminism movement or the Second Wave of Feminism is aimed to get the
liberation from patriarchal pattern society. It is a struggle to find equality for women since historically women has been marginalized culturally or socially. The
Third Wave Feminism also brings the goal of the Second Wave Feminism. However, it acknowledges that the second wave only accommodate for white and
middle class women movement. That is why The Third Wave Feminism rises to
accommodate other feminist movement and the result is the emergence of Feminism of Color.
Feminism of Color points to many emergences of feminist movements such as Black Feminism, ChicanaHispana Feminism, Native Feminism, and
Asian Feminism. The writer will only focus on Chicana Feminism. The principle of Chicana Feminism is a realization that Chicana has been subordinated both in
working class ethnic minority and in their own ethnic group.
C. Theoretical Framework
The first theory is Theory of Character and Characterization. It is used to answer the first problem formulation that is to describe Esperanza’s
characterization. By using these theories, the writer will be able to know the characterization of Esperanza in this novel. The writer uses many sources to write
this theory. The writer uses theory of character from M. H. Abrams and theory of characterization is taken from M. J. Murphy and Holman Horman.
The second theory is theory of Patriarchy and Violence. It is used to answer the second problem formulation in this thesis that is to show how male
domination is presented in the novel. The writer uses theory of Patriarchy and Violence from Jane Philcher and Imelda Whelehan.
The focus of this study is about to find the Feminism value presented in this novel. Therefore, the third theory that is used by the writer is theory on
Feminism. It is used to answer the third problem formulation that is to find feminism value as seen in Esperanza’s response to male domination. The writer
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