MAYA ANGELOU’S PHENOMENAL REPRESENTATION OF VIOLENCE TOWARDS WOMEN
Dr Debadrita Basu, Assistant Professor at School of Legal Studies, Swami Vivekananda University (India)
Maya Angelou’s literary and autobiographical works stand as powerful testimonies to the pervasive violence faced by women, particularly Black women, in the United States. Through texts such as I Know Why the Caged Bird Sings and her subsequent autobiographies, Angelou transforms personal trauma into collective narrative, exposing the systemic intersections of race, gender, and oppression. Her candid accounts of sexual violence, domestic abuse, and workplace discrimination reveal how patriarchal and racial structures perpetuate cycles of harassment and silencing. Angelou’s voice is not confined to victimhood; rather, she reclaims agency by situating her experiences within broader feminist and civil rights frameworks. Her poetry, notably “Phenomenal Woman,” challenges stereotypes and affirms female identity, offering resistance against cultural narratives that marginalize women. By weaving together autobiography, activism, and performance, Angelou demonstrates how storytelling can function as both survival and resistance, enabling women to articulate pain while envisioning empowerment. The paper tries to portray that the representation of violence is not merely descriptive but analytical, interrogating the social, political, and historical forces that normalize gender‑based oppression. Angelou’s legacy lies in her ability to transform silence into speech, trauma into testimony, and suffering into strategies of resilience. Her works continue to inspire feminist discourse, providing a framework for understanding violence against women as a structural issue rather than an isolated phenomenon. In doing so, Angelou’s phenomenal representation of violence towards women underscores the enduring power of literature to challenge injustice, affirm dignity, and catalyse social change.
| 📄 Type | 🔍 Information |
|---|---|
| Research Paper | LawFoyer International Journal of Doctrinal Legal Research (LIJDLR), Volume 4, Issue 2, Page 2145–2160. |
| 🔗 Creative Commons | © Copyright |
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