Awakening
the ‘Fierce Woman’: Reclaiming Feminine Power through Voice and Resistance
Dr. Rakhi Sawlani
Devi Ahilya University, Indore,
Madhya Pradesh, India.
Abstract: This paper
critically explores the archetype of the ‘Wild Woman’ as conceptualized by
Clarissa Pinkola Estés in her seminal work “Women Who Run With the Wolves: Myths and Stories of the Wild Woman
Archetype”, and its relevance to contemporary feminist discourse. The
Wild Woman represents the instinctive, untamed aspect of the female
psycheinnately wise, passionate, creative and resilient. The paper positions
the Wild Woman as a symbol of the liberated feminine self, unbound by societal
expectations. From a gender and feminist perspective, the paper offers a
pointed critique of how dominant cultural, regional, informational, and media
structures suppress women's autonomy and natural instincts. It emphasizes the necessity
of reclaiming one's inner strength, particularly for women navigating both
working and non-working roles and examines how this internal awakening
contributes to reshaping socio-cultural and economic narratives. Furthermore,
the article advocates for greater awareness in distinguishing abuse from
affection, framing such understanding as essential to fostering empowerment and
emotional clarity in women’s lives. By reconnecting with the Wild Woman within,
the paper aims to inspire self-confidence, purpose, and transformative
resistance across both personal and collective dimensions of womanhood.
Keywords: Clarissa Pinkola Estes, Feminism,
Gender Equality, Wild Woman, Women Empowerment.
Introduction
‘The soul has no
gender.’ - Clarissa Pinkola Estes
The quote written by Mexican-American writer and author
of Women Who Run with the Wolves (1992) highlights the enduring and
transformative nature of women’s spirit, often portrayed as deeper, more
resilient, and inherently nurturing, which burns with a quiet intensity that
men can seldom comprehend. The book is a profound exploration of the feminine
psyche through the lens of myth, folklore, and Jungian psychology. Through a
collection of wide range of intercultural myths, fairy tales, and personal
stories of the wild woman archetype, from different cultures to uncover and
interpret the deep psychological and spiritual truths they hold about women’s
inner lives. She guides women in reconnecting with their innate, instinctual,
wild, fierce nature, a force that embodies intuition, emotional depth,
resilience, and spiritual knowing. She explores the idea that within every
woman exists a powerful, instinctual force filled with wisdom, creativity, and
passion. However, she warns that this instinctual self is at risk, as societal
expectations and rigid roles often suppress the deep, life-affirming messages
of our own souls. It gave voice to many women who instinctively feel the
presence of the wild woman within. Ultimately, it is both a feminist call to
action and a psychological roadmap for women seeking to reclaim their voice,
agency, and creative spirit making it a vital contribution to feminist
literature and gender studies.
Carl Jung, a Swiss psychiatrist and psychoanalyst who
founded Analytical Psychology, provided the psychological framework of
archetypes and the collective unconscious. The Collective Unconscious denotes a
universal layer of the unconscious mind shared among all humans, filled with
archetypes (universal symbols and themes found across cultures such as the
Mother, the Hero, the Shadow, and relevant here the Wild Woman). Estés applied
this framework to women's stories, reclaiming female power, creativity, and
intuition through ancient myths. Women Who Run with the Wolves is both a
spiritual guide and a psychological map, rooted in Jungian depth psychology,
helping women rediscover their authentic selves. In the introductory part of “The
Archetypes and the Collective Unconscious” (1981), Carl Jung discusses
about the key concepts:
6 Another
well-known expression of the archetypes is myth and fairy tale. The term
archetype thus applies only indirectly to the “representation collectives”
since it designates only those psychic contents which have not yet been
submitted to conscious elaboration and are therefore an immediate datum of
psychic experience.
7 The
fact that myths are first and foremost psychic phenomena that reveal the nature
of the soul is something they have absolutely refused to see until now (p.5).
This article aims to explore the archetype of the ‘Wild
Woman’, through feminist and gendered lenses as a symbolic embodiment of
feminine instinct, resilience, and empowerment. How this archetype challenges
patriarchal norms, reclaims silenced voices, and reawakens the fierce,
intuitive self that lies dormant within women? How myth and personal narrative
serve as tools for restoring feminine agency, healing intergenerational trauma,
and resisting cultural, social, and psychological constraints placed on women's
identity and expression? Ultimately, the article aspires to inspire a
redefinition of feminine power, one rooted in voice, instinct, self-trust, and
collective resistance.
What is the Myth of the Wild Woman?
The ‘Wild Woman’ is not a myth in the sense of an ancient
tale, but a universal archetype, a symbolic figure representing the deep,
untamed feminine nature that exists in every woman. Estés draws from Jungian
psychology, especially the idea of the collective unconscious, to argue that
women have lost touch with their inner wildness due to societal expectations,
cultural repression, and patriarchal structures. The process of civilizing the
women into narrowly defined roles (e.g., obedient daughter, sacrificial mother,
silent wife) is examined as a form of cultural conditioning that disconnects
women from their authentic selves. Estés argues that this disconnect has
psychological and spiritual consequences, leading to inner fragmentation,
depression, and loss of meaning. Through reinterpreting myths and fairy tales such
as La Loba, Bluebeard, and The Red Shoes, Estés provides a feminist framework
for psychological healing and empowerment. Each story serves as a metaphor for
reclaiming silenced parts of the self, resisting domination, and redefining
womanhood on one's own terms. The book explores into feminism as an internal,
existential, and spiritual journey, a return to the wild soul, rather than
portraying feminism merely as a political struggle. However, this archetype has
long been repressed by patriarchal value systems that trivialize women's
emotional depth and creative power, drawing a compelling parallel between women
and wolves, historically misunderstood, silenced, and misrepresented.
Estes analyzes many myths and stories from different
cultures to explore this wild woman archetype. The Young Woman in Bluebeard
represents the innocent feminine spirit that learn to see beneath appearances.
Her journey marks the awakening of discernment, essential in a world where
patriarchal figures often mask control as love. Her escape from Bluebeard is an
act of feminist resistance, reclaiming agency by refusing to be silenced or
consumed. This tale of intuition shows how women are taught to suppress their
instincts and curiosity. Vasalisa the Wise, a Russian folktale about a
young girl’s journey toward intuition and independence, guided by a magical
doll (symbolizing inner wisdom).La Loba (The Wolf Woman), a desert-dwelling
woman who collects bones and sings life back into them, symbolizing the act of
spiritual and creative reclamation. Estés argues that all these myths together
weave the larger story i.e. the myth of the wild woman. This archetype
represents a woman who is deeply in touch with her instincts, courage, inner
truth, resilience and cycles of life-death-life. The ‘myth’ she speaks of is, in
essence, a return to this buried but still living part of the feminine soul,
one that must be remembered, reclaimed, and honoured.
Various
portrayals of the ‘mother’ figure
Estes work is deeply relevant to
intersectional feminist theory, as it validates women’s diverse experiences,
emotions, and forms as sources of wisdom, rather than as deviations from
male-cantered norms. It challenges gender binaries and rigid cultural scripts,
affirming that true empowerment lies not in conformity, but in authenticity and
reclamation of suppressed instincts. The various
portrayals of the mother figure in Women Who Run with the Wolves are
deeply symbolic and profoundly tied to themes of gender and feminism. The
maternal figures of Ambivalent Mother who are expected to be perfect mothers,
but receive no emotional or structural support and Collapsed Mother who has emotionally
or psychologically fallen apart from children often due to grief, abuse, loss,
or societal neglect. They remind that not all wounds come from malice; many are
born from cultural neglect, emotional inheritance, and the burden of silenced
instincts. Estés offers these not as final identities, but as invitations to
understand, heal, and reclaim the feminine soul.
Estés presents a plurality of mother archetypes,
from the nurturing to the neglectful, from the radiant to the wounded, from the
fierce to the forgotten, each reflecting the complex lived realities of
womanhood. Traditional gender roles often reduce motherhood to a single ideal
manifested in terms like the child mother or the unmothered mother, the
ever-giving, ever-sacrificing good mother. She disrupts this by presenting the
life mother as a dynamic, multi-faceted symbol, encompassing strength, loss,
creativity, rage, wisdom, and tenderness. This aligns with feminist aims to
challenge and expand rigid roles assigned to women, especially around
caregiving. The Wolf Mother or Wild Mother is symbolic of raw, instinctual,
protective feminine energy, untamed by societal expectations. Feminism, especially
ecofeminism and psychoanalytic feminism, celebrates this archetype as a way to
reclaim suppressed feminine instincts, such as intuition, emotional wisdom
which patriarchal systems often devalue. The Death Mother and Creation Mother
represent the duality of feminine power, the ability to give life and to take
it metaphorically (end cycles, relationships, roles). In feminist discourse,
this symbolizes agency and autonomy, women as creators of identity and destiny,
not just caretakers of others.
Estés emphasizes
the inner mother, a psychological construct that represents the capacity for
self-nurture, healing, and self-respect. From a feminist lens, cultivating an
inner mother is an act of self-empowerment and resistance in a world that often
teaches women to prioritize others' needs over their own. God Mother or Great
Mother relate to feminist spirituality, which seeks to recover and revalue the
sacred feminine erased by patriarchal religious traditions. Her mythological
and folkloric interpretations offer feminist readers a mythic mirror in which
to see their strength, divinity, and cyclical wisdom. The coexistence of
fragile and strong mothers in the book reflects a feminist approach that
validates the full range of women's emotional experiences, rejecting binaries
like weak/strong or good/bad. Feminism affirms that vulnerability and
resilience can exist together.
Echoes of the Wild
Woman: Feminist Awakening Through Myth and Memory
Yaxin Wulexamines
Angela Carter’s "The Company of Wolves" (1979) as a key work of
Female Gothic literature, highlighting how it challenges patriarchal norms and
reclaims female subjectivity. Carter's heroines achieve self-awareness and
empowerment through intelligence and inner strength. Carter critiques the
oppressive ideals of feminine virtue and promotes sexual liberation and gender
equality making it a vehicle for female self-realization and the deconstruction
of patriarchal control. Dr. Estés too weaves timeless myths and folk
tales with insightful commentary that links ancient wisdom to the lived
experiences of modern women. By doing so, she bridges the gap between the
symbolic and the everyday, urging women to reconnect with their inner wild
woman.
Through
these powerful narratives, she highlights the importance of intuitive living,
recognizing situations that deplete the soul, and making conscious, empowered
choices that honour one’s authentic self. As a protagonist, Vasalisa symbolizes
the development of inner wisdom and self-trust. With the help of the doll (her
intuition) she separates from maternal overdependence and confronts patriarchal
fear (Baba Yaga). Her journey reflects feminist ideals of self-reliance and
courage in facing transformative challenges alone. The tale of Ugly Duckling
reveals the pain of being different in a conformist society. Her transformation
is not about changing who she is, but about finding a community that sees her
true worth. Feminist interpretation sees this as a call for inclusivity and
self-belonging beyond societal norms. Llorona, a figure of sorrow and
exile, embodies the destructive consequences of unhealed wounds. Her story
calls for forgiveness, not just of others, but of the self. Feminism here is
seen through emotional reclamation, healing maternal grief and transforming
guilt into growth.
Imelda
Martín Junquera explored how wolves especially the female or she-wolfare
portrayed in American literature. These portrayals using ecocritical and
ecofeminist perspectives were focused on how wolves are often either
romanticized or demonized. In Estés’s work, the wolf is not a threat but a
symbol of freedom and power for women, representing wild, natural strength that
challenges long-standing male-dominated traditions. It shows how this image of
the wolf helps women reconnect with their inner strength, pushing back against
the way traditional stories have tried to control or silence them.
Howling Back: A
Feminist Reclamation of Voice, Strength, and Survival
The concept of wild women is not just about recognizing
their capabilities but also about valuing their courage to demand change and
defy limitations, an unseen yet powerful force. It is the inner resolve to
confront fear, adversity, or societal norms. This courage becomes a cornerstone
for current societal progress, empowering, inspiring others and building
resilience in communities. For instance, Women fighting for education in
regions where it is denied reflect immeasurable courage despite visible
societal constraints. Strength can be quantified or demonstrated through
visible actions, whether physical, mental, or social. For instance, Women face
systemic barriers and challenges, from gender bias to violence and lack of
opportunities. Strength may be seen in their ability to manage homes, careers,
education and other tangible contributions to society. While courage cannot be
quantified because it manifests uniquely in each individual & circumstance.
For instance, a woman speaking up against workplace harassment shows courage
that is undeniably transformative. Courage is reflected in their capacity to
challenge oppressive norms, break stereotypes, and advocate for their rights,
often in environments where their voices are marginalized.
In the 21st century, the empowerment of women has seen
marked progress, with more women entering the workforce and excelling in
diverse domains. Globally, while many women actively contribute to economic
development, cultural expectations, gender norms, and systemic inequities often
limit opportunities for those aspiring to join the workforce. Sawlani in her article
discusses about India where this dichotomy is more pronounced due to the
deep-rooted cultural values and socio-economic disparities. The country’s
gendered division of labour, societal expectations, and insufficient
infrastructure present unique challenges for women, whether they are working or
managing homes. The dynamic interplay between working and non-working women
significantly shapes societal, economic, and cultural landscapes.
The world's perspective on working women has
significantly evolved, now they are seen as active contributors to economic
growth and societal progress. Countries like Sweden and Canada actively promote
gender equality in the workplace, offering policies that support women's
employment. In some conservative societies, working women still face
stereotypes and prejudices, where their professional ambitions are seen as
conflicting with traditional roles. Women in some Middle Eastern countries
navigate societal expectations while entering male-dominated sectors. Globally,
there is increasing advocacy for workplace equality with the UN Sustainable
Development Goals emphasizing gender equality.
Rewilding Women’s Voices Against Harassment and
Oppression
Anne-Marie Kinahan connects this to her work “Women Who
Run from the Wolves”, which highlights how some women choose to step away from
radical feminism out of fear or discomfort, much like the way society tries to
silence or tame the Wild Woman archetype in Estés’ work. Instead of embracing
their inner strength and instinct, these ‘Women who run from the wolves’ are
distancing themselves from the raw, untamed power that feminism at its core
offers, especially when it includes diverse, bold, and non-conforming voices.
They are particularly uncomfortable with the more radical and inclusive sides
of feminism, such as queer theory, the voices of lesbians, and feminists of
colour. They worry that feminism has moved too far away from traditional ideas
and is challenging old structures like literature, culture, and education.
Hence, in relation to the wildish nature of women, as
Estes suggests, the normalization of violence, and what scientists later
defined as ‘learned helplessness’ plays a critical role in shaping their
responses to abuse and oppression. This conditioning leads many women to remain
in harmful situations, whether with abusive partners, exploitative employers,
or oppressive social groups. More profoundly, it causes them to feel incapable
of standing up for what they truly value, their art, their passions, their way
of life, and their political beliefs. The Girl with Golden Hair explores the
tension between being admired for appearance and being valued for depth. Her
character critiques how femininity is often reduced to physical traits, and
through her journey, she learns self-acceptance and reclaims the right to
define her identity on her own terms.
Feminism critiques how women are often portrayed only as
nurturing or beautiful in patriarchal stories. The Skeleton Woman symbolizes a
fuller truth that love includes decay, suffering, healing, and regeneration. The
Girl with Red Shoes embodies the consequences of losing connection with the
soul’s true desires in exchange for societal validation and superficial beauty.
Her painful path critiques how consumerism and cultural expectations exploit
feminine energy, making a case for reclaiming authentic passion over
performative femininity. Feral woman here doesn't mean wild in a negative
sense, it refers to a woman untamed by societal constraints, deeply
instinctual, creative, and fierce. The character of Handless Maiden symbolizes
deep resilience and the process of re-growth after trauma. Her journey through
dismemberment and restoration is a powerful metaphor for the reclaiming of
voice and wholeness by women who have been silenced or mutilated physically,
emotionally, or spiritually by oppressive systems.
The level and type of harassment faced by women may vary
depending on their environment, societal norms, and cultural contexts. Working
women face sexual harassment such as inappropriate remarks, gestures, or
advances, Gender-based discrimination such as pay disparity, lack of
promotions, hostile work environment and bullying. It is more reported due to
workplace dynamics and media coverage. Non-working women face domestic abuse
such as emotional, physical, or financial abuse by family members, equally
severe but remain unreported due to societal stigma. Numerous Studies indicate
that working women face a high level of harassment, with workplace harassment
being one of the most reported issues globally.
Women face abuse and mistreatment that
results in trauma, emotional scars, and long-term psychological damage.
Educating women through workshops, counselling, and support networks is vital
with its early recognition of abusive patterns help women seek help, set
boundaries, and build healthier relationships. Societal awareness campaigns and
legal support systems can also play a crucial role in preventing abuse and
promoting respectful, affectionate relationships. By understanding the clear distinctions
between abuse and affection, women can better navigate their relationships and
advocate for their well-being.
Access to legal frameworks and labour unions
allows working women to challenge harassment more effectively. Several landmark
judgments in India have set precedents in workplace harassment cases,
signalling that working women’s voices are increasingly being heard in legal
contexts. In India movements like #MeToo have amplified the voices of women
globally, bringing workplace harassment to the forefront. Non-working women
often face harassment in domestic or community settings, where societal stigma
and lack of empowerment suppress their voices. Reports of domestic violence are
usually made to local authorities, NGOs, or women’s shelters. Fear of backlash,
family pressure, and lack of financial independence often deter non-working
women from speaking up. In rural areas, self-help groups and women’s
collectives play a crucial role in raising awareness about mistreatment,
harassment and grievances. Despite various laws the voices of non-working women
are often neglected due to patriarchal norms and inadequate implementation of
laws.
Conclusion
Therefore, in summation, each characters in
the stories contributes to the broader feminist narrative Estés crafts, one
where women reclaim their intuition, voice, and power in the face of cultural
silencing, internalized shame, and systemic oppression. She promotes feminist
thought by decentering the idealized mother role, honouring women's instinctual
wisdom, encouraging healing from inherited trauma, validating multiple forms of
motherhood and womanhood. It also reflects the systemic failure to support
women emotionally and structurally, how society often glorifies motherhood but
fails to nurture mothers themselves. The book invites women to redefine
themselves outside patriarchal scripts, building feminist pathways from silence
to selfhood, not as mother or woman, but as complex, evolving beings who embody
both nurturing and wildness, grief and creation, fragility and power. In a
world that continuously attempts to silence, mold, and domesticate the feminine
spirit, reconnecting with these untamed self-challenges the very foundations of
patriarchal control. There is a need to endorse the way women bring balance to
the world through their grace and unwavering perseverance where leadership and
strength coexist with empathy and care. Gender empowerment is not about erasing
differences but embracing them, acknowledging that equality flourishes when individuality
is honoured, at its core, is about recognizing and respecting the contributions
of women in many dimensions, allowing their true essence to shine, celebrating
the unique essence of womanhood.
Works Cited
Estés, Clarissa Pinkola. Women Who Run
with the Wolves: Myths and Stories of the Wild Woman Archetype. Ballantine
Books, 1992.
Jung, Carl Gustav. The Archetypes and the
Collective Unconscious. Translated by R.F.C. Hull, Princeton University
Press, 1981.
Junquera, Imelda Martín. “The Wolf: Reenacting
the Myth and Archetype In American Literature and Society.” Revista Canaria de Estudios Ingleses,
77; 2018, pp. 61-71. DOI: http://doi.org/10.25145/j.recaesin.2018.77.005
Kinahan, Anne-Marie. "Women Who Run from
the Wolves: Feminist Critique as Post-Feminism." Canadian Review of
American Studies, Volume 31, no. 2, 2001, pp. 31–46. DOI:
10.3138/CRAS-s031-02-03
Sawlani, Rakhi. "Women in Economy:
Paving the Way for Gender Empowerment by Addressing Barriers and Crafting
Strategic Solutions." University News, vol. 62, no. 10, 2024.
Wu1, Yaxin. “Study of Female Consciousness in
Female Gothic Literature: A Case study of Angela Carter's The Company of Wolves.” International Journal of Education and
Humanities. Vol. 8, No. 2, 2023.