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Flora Tristan
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It is frequently noted by dix-neuviemistes and historians that Flora Tristan's grandson was the painter, Paul Gauguin. Somewhat less frequently, art historians point out that Paul Gauguin's grandmother was the feminist socialist, Flora Tristan. (1) For the most part, the commentary begins and ends with this fact, as critics scrupulously avoid the dangers of crossing disciplinary and temporal boundaries to posit intergeneric comparisons. Indeed, the connections between the works of Tristan, who died in 1844, and Gauguin, born four years after his grandmother's death, may at first seem attenuated.
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If Flora Tristan was a special Messianic figure in human history, all women shared her role as guide of humanity in lesser ways by virtue of their innate moral gifts. The image of women as 'guides of humanity' was brought to life in practical ways in The Workers' Union where Tristan portrayed women both as ideal wives and mothers, and as social activists. Firstly, Tristan anticipated an improved family model as society progressed, and assigned to women responsibility for this task. She stressed the influence women exerted on men at every stage of life. However only with education would women be able to maximise that influence, and fulfil their moralising role as they were destined to do. The family would then be transformed.
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In her autobiographical travelogue Pérégrinations d'une paria, Flora Tristan energetically takes up the causes of both women's rights and the anti-slavery movement. She employs slave imagery to argue for the right to divorce and gender equality rhetoric to deplore slavery. Before Tristan can become a true champion of these causes... she must first embark on her journey to Peru. It is only during this voyage across the Atlantic that Tristan witnesses firsthand the slave trade and the appalling conditions of slaves in South America and experiences the unfair difficulties a woman traveling alone must endure. It is the argument of this paper that the text Tristan produces from these travels is one of contact literature, existing as a sort of border zone between issues of gender and race that is borne out of the border zone she observed - and participated in - that exists between the colonizer and colonized. As with all border areas, there are times in Tristan's work when the two separate issues collide and conflict.
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In Paris begann Flora Tristan sich als Sozialistin und Frauenrechtlerin zu engagieren. Im Sommer 1839 sah sie sich vier Monate lang in London und englischen Industriestädten um. Um eine Sitzung des britischen Parlaments verfolgen zu können, musste sie sich als Mann verkleiden, denn Frauen waren nicht zugelassen. Ihre Eindrücke von den Lebensverhältnissen der Arbeiter und Prostituierten sowie aus Gefängnissen und Irrenhäusern hielt sie in einem Buch mit dem Titel "Im Dickicht von London oder Die Aristokratie und die Proletarier Englands" fest. 1843 – vier Jahre vor Karl Marx und Friedrich Engels ("Kommunistisches Manifest", 1847) – rief Flora Tristan die Proletarier in einer Kampfschrift dazu auf, sich in einer Arbeiterunion zu organisieren ("L'union ouvrière", 1843).
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Flora Tristan launched its Emergency Contraception Initiative in 1999. Soon, some 2000 organizations (mostly youth serving) teamed up with Flora Tristan to develop an EC public education campaign. Because of this initiative and with a media focus on EC, Peru's Ministry of Health incorporated EC into the National Family Planning Norms. In 2001, the government approved the sale and distribution of the EC Postinor 2, which became available a few months later in the private sector, although not in the public sector. Flora Tristan then worked with a group of organizations on an advocacy campaign to encourage availability of EC in the public sector. The public health sector has decided it cannot incorporate EC as a family planning method until it can assess whether or not EC would violate Peru's Constitution, which protects life from conception.
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The main point of reference for Tristan as a messianic figure was Christ. Like Christ, Tristan brought the message of salvation, the 'new Gospel'... completing earlier revelations. The essence of her role as the new Messiah, however, lay in undertaking the work of redemption. This required suffering and martyrdom for Tristan, as it had for Christ. She would be crucified by those she had come to save, who were 'hard-hearted' and deaf to her message. Like Christ, she suffered 'for all and through all', taking upon herself the sufferings of humanity.
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Flora Tristan