Female Roles in La Cinta Dorada by María Manuela Reina and Models of the World

Ana María Aguilar López,Marta Miguel Borge

doi:10.29038/eejpl.2021.8.1.agu

Ana María Aguilar López, Marta Miguel Borge

Open Access

https://doi.org/10.29038/eejpl.2021.8.1.agu

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Abstract

Our model of the world that we perceive within ourselves, our conscience, in short, our psychological balance is influenced by our surroundings. Part of the input to which we are exposed in this immediate environment is related to texts, self-managed discourse, which can also influence our internal model of the world; hence they are deserving of our attention. In the same way as the models of the world that we construct throughout our lives, reality is not static and also changes as time goes by. From a social point of view, we can see that the roles of women in modern-day society and the ways that those roles can be perceived today are a consequence of changes initiated in the past within different areas and in a prolonged process over time up until our day. With the aim of evaluating whether female drama has contributed to that change, we present an analysis in this paper of the play La Cinta Dorada [The Golden Ribbon] by María Manuela Reina, written and set in the 1980s, a decade that for Spain implied a more obvious abandonment of the most traditional conceptions of the role of women. In the analysis of the play, we see how the models of the world of the older people are counterposed with those of the younger people, a generational divide that is enriched with the gender difference, as we also analyze how the psychological structures of the female and male characters confront the clichés pertaining to another era in reference to such topics as success, infidelity, matrimony, and gender. The results of our analysis demonstrate how Reina responds to archaic conceptions, thereby inciting the audiences of the day to question their respective models of the world, especially, with regard to the role of the woman in society.

Highlights

Following the Vygotskian school of thought, the concept of the conscience consists of higher psychological processes that flow from our interactions with the environment in which we are immersed, Cantero & de Arriba (1997) considered that this conscience was equivalent to the representation that the individual has formed of reality
For Cantero & de Arriba the model that each one of us has of reality or of the world, in short, our psychological structure, is determined by “the cultural framework in which we have grown up: the attitude, the traditions, the points of view that have been imposed on us and the skills that we have developed since childhood” (p. 91), from which we can infer that the cultural framework might explain if not all, at least some of the different conceptualizations of the world that individuals can generate
We can consider the word as a unit of psychological analysis, because language makes it possible to interact with others, with our surroundings, ruling our Female RoEleastinELuraoCpeinatnaJDoourandaal obfyPMsyacrhíaoMlinagnuuiesltaicRs.eVinoalaunmdeM8o, dNeulsmobfetrhe1,W20o2rl1d

Summary

Introduction

Following the Vygotskian school of thought, the concept of the conscience consists of higher psychological processes that flow from our interactions with the environment in which we are immersed, Cantero & de Arriba (1997) considered that this conscience was equivalent to the representation that the individual has formed of reality. It is partial and unlike that of other individuals, given that each of us form a representation of the world on the basis of the particular perceptions of what we see around us, of what we have experienced. This situation provokes the apparent paradox that, despite there being one reality, each person has a personal model of the world. For Cantero & de Arriba (ibid.) the model that each one of us has of reality or of the world, in short, our psychological structure, is determined by “the cultural framework in which we have grown up: the attitude, the traditions, the points of view that have been imposed on us (as individuals) and the skills that we have developed since childhood” For Cantero & de Arriba (ibid.) the model that each one of us has of reality or of the world, in short, our psychological structure, is determined by “the cultural framework in which we have grown up: the attitude, the traditions, the points of view that have been imposed on us (as individuals) and the skills that we have developed since childhood” (p. 91), from which we can infer that the cultural framework might explain if not all, at least some of the different conceptualizations of the world that individuals can generate.

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Conclusion