Bobko, Courtney

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ESSAIVolume 7 Article 104-1-2010Cultural Knowledge Provides Insight: TheCorrelation Between Kinship and Antigone'sDecisionsCourtney BobkoCollege of DuPageFollow this and additional works at: http://dc.cod.edu/essaiThis Selection is brought to you for free and open access by the College Publications at DigitalCommons@C.O.D.. It has been accepted for inclusion inESSAI by an authorized administrator of DigitalCommons@C.O.D.. For more information, please contact koteles@cod.edu.Recommended CitationBobko, Courtney (2009) "Cultural Knowledge Provides Insight: The Correlation Between Kinship and Antigone's Decisions," ESSAI:Vol. 7, Article 10.Available at: http://dc.cod.edu/essai/vol7/iss1/1014Cultural Knowledge Provides Insight: The Correlation between Kinship and Antigone’s Decisionsby Courtney Bobko(Honors English 1101)hen Sophocles’ Antigone was written and performed in 441 B.C., its popularity soaredamong the Athenians (Don Nardo 12).  Although its central conflict concerning burial ritesseem foreign and separated from most modern cultures today, the famous Antigone is stillread, discussed, and written about because the themes delve into important issues that relate tomodern times (12).  The play’s resilience is credited to Sophocles’ ability to incorporate timeless anduniversal themes and issues in his work.  One of the many enduring issues in this play deals withkinship.  In order to understand the significance of kinship in the context of Ancient culture, theAncient Greek family unit needs to first be understood.  Applying this cultural knowledge to thekinship found between Antigone, Polynices, and Ismene allows one to support Antigone, rather thanfault her, for the seemingly rash decisions she makes as she interacts with her siblings.Since family dynamics, like many aspects of life, have changed since the era in whichAntigone was written, it is significantly important to note how a normal ancient Grecian family unitfunctioned in order to validate Antigone’s decisions as acceptable.  The Greek household, or oikos,was the smallest unit of people found in Grecian culture (W.K. Lacey 15).  The three simplestelements which created the oikos consisted of a male, a female, and a servant; children were thefourth element of the oikos which completed the family unit (15).  Sons who married that bore sonsfulfilled the main obligation: keeping the oikos alive for generations (15).  Lacey continues that nofamily unit could be considered an oikos if it did not provide its members with food, and if themembers did not properly observe the rituals pertaining to the dead, including burial (16).  Achievinga healthy oikos gained great respect, therefore violating any of the requirements, including impropercare for the deceased, not only lost respect for the living members, but also shamed all those involvedin that particular oikos (16).Each person in the household had a specific role to accomplish, and it was the man of thehousehold’s role, and only the man, to be its governor (Lacey 21).  Lacey defines this Grecian termas kyrios, or governing position (21).  The man was the provider for the family, the one whom hadpatriarchal rights to the children (Pomeroy, “By Acting” 85), and the only one allowed to participatein politics (Lacey 21).  Pomeroy expresses that, if the kyrios, or father, of the household died, theeldest son stepped into his position and became the kyrios (“By Acting” 85). The responsibilities,important influential role, and patriarchal rights did not pass onto any other but the son.Very different from the man’s position in the oikos was the woman’s role, which was anextremely private one (Pomeroy, Families 105).  Findings show that the quarters for women wereseparated from that of the men’s rooms, and typically were found in the upper level (30).  Here, thefemales of the house spent most of their time interacting and likely creating strong relationships witheach other (31). Both young boys and men were allowed to enter these areas (31); this gave thebrothers and sisters a time to interact and perhaps a time to bond.One of the main responsibilities of the female, if not the most important for the whole wellbeing of the oikos, was to carry out her sacred task in the death of a family member and to handle itwith great care.  The mother, wife, sisters, daughters, and other close female kin including younggirls of the dead relative were responsible to respectfully abide by the rituals and processesconcerning the burial (Pomeroy, Families 106-107) which were vital in keeping the oikos alive,healthy, and honorable. Failure to carry out these duties was a disgrace to the dead, and the familyW1Bobko: Sophocles' AntigoneProduced by The Berkeley Electronic Press, 200915would be dishonored and shamed (Lacy 48-49).  This piece of information alone can be used tocorrelate Antigone’s views on kinship and her decisions.The cultural knowledge of the oikos can first clarify Antigone’s connection to her brother andthe sacrificial decision she quickly made.  Pomeroy explores the relationship which Polynices had inAntigone’s life and assumes it to be a “precious bond” (“By Acting” 85).  Not only is it plausible hebecame the important kyrios in Antigone’s life because of Oedipus’ fate, but it is also plausible thatthe two kin recognized their oikos disintegrating and tried to save it, even if it were only the smallestefforts.  This is supported by the importance placed on the oikos. This kinship found between the twois further established in the opening scene.Antigone’s loyalties are revealed in the first lines of Antigone as Antigone announces that shewill defy Creon’s order and bury her brother. Although Antigone’s first claim for defying Creon’sorder is because burying the dead is “the holiest laws of heaven” (Sophocles 128), more references toher brother’s and her family’s honor seem to be the genuine grounds for action (H.D.F. Kitto 105).This true cause is found in words spoken by Antigone like, “I shall never desert him, never”(Sophocles 128), “He has no right to keep me from my own” (128) and “I know my duty, where trueduty lies” (129).  Through these quotes, Sophocles communicates the factual Ancient Greek rolewhich Antigone needs to practice as a sister, and therefore a woman.  This “true duty” is none otherthan respecting the dead, Polynices, and trying to maintain what little honor her family has left.Some critics Gilbert Norwood describes may agree the Chorus’ statement of Antigone: “She showsher father’s stubborn spirit: foolish…” (61; 139). Antigone is not acting rashly or foolishly becauseof a character flaw as this line suggests. She is acting in an instinctive fashion which is directlylinked to her culture (Norwood 60). One could claim Antigone was a fool if she did not take Creon’spunishment seriously.  However, Antigone says, “I will bury my brother; And if I die for it, whathappiness!” (Sophocles128).  Antigone not only is aware of the fatal consequences her actions maybring, but she also knows for whom she is risking her life for.  Her decision is not rash; it is a pictureof what the culture, and thus Antigone, expected a kin to do.Perhaps the culture’s greatest impact on Antigone’s view of kinship can be seen in her finalspeech as she reflects her actions.  Sophocles deepens the audience’s understanding of how seriouslyAntigone takes her role as a sister and how greatly she cares for the honor of her brother when shesays, “I would not have done the forbidden thing for any husband or for any son.  For why?  I couldhave had another husband and by him other sons, if one were lost; but, father and mother lost, wherewould I get another brother?” (150). Although Antigone’s rationale does seem disturbing at first,Sophocles necessarily uses this dramatic scene to emphasize the irreplaceable role a brother has in asister’s life.  The certainty in Antigone’s words challenges the reader to dig into the very nature ofhaving a sibling.  It goes far beyond the concern of the burial rituals of the day and family honor.William N. Bates concludes that this epiphany makes Antigone “not so very different from otherpeople” (95).  This familiar quality shining through can be recognized as love.  The significance ofher words exceeds all claims of foolish decisions Antigone is thought to make while interacting withthe corpse of her brother. Love, not rashness, is the clear motivation behind Antigone’s decision.While assessing the bond between Antigone and Ismene, it is necessary, once again, to thinkin the cultural context of Ancient Greece.  The relationship between the sisters seems to be acherished by Antigone, seen through the loving way she addresses Ismene: “O sister! Ismene dear,dear sister Ismene!” (126).  Love is present in the relationship.  Not only do they share the sameblood, but it should be considered that it is probable the two have shared many years in the women’squarters together, living a similar life.  Antigone proclaims, “There is no pain, no sorrow, nosuffering, no dishonor we have not shared together, you and I” (126).  The sisters have held ontoeach other during the many trials they have faced.  This is why Antigone assumes the present trial isno different.  However, the foundation their kinship is laid upon breaks when Ismene declares thatshe cannot go against the orders of the state and bury her brother (128).2ESSAI, Vol. 7 [2009], Art. 10http://dc.cod.edu/essai/vol7/iss1/1016Antigone’s reaction is filled with feelings of betrayal, and given the historical and culturalcontext, rightly so.  Observing the dead was their duty to their oikos.  Properly burying a loved onewas their duty as kin.  The loyalty to her kin, which Antigone values above her own life, has beenbetrayed by her dearest living relative.  G.M. Kirkwood says that both Ismene and Antigone knowCreon’s declaration is wrong, yet Antigone reacts because the courage she finds in loyalty, andIsmene cowers in the fear of consequences (108). This cowardice not only leads Ismene to betray hersister, but also her brother.  Through obeying Creon’s decree, Ismene dishonors Polynices and herfamily, fails at her role in the oikos, and ultimately leaves Antigone to fight alone.Kirkwood comments that Antigone’s reaction to Ismene’s betrayal is “hard, abrupt, [and]intolerant” (108).  Such criticism, however, does not properly take into account Antigone’s culturalreasons for such reactions.  It is an unfair judgment because the concept of being betrayed by a lovedone and its significance in Ancient Greece is not assessed.  A foundation of Antigone’s character isto be actively loyal to her role in the oikos. Not only was it devastating for Antigone to hear thatIsmene would not participate in that duty, but also the fact that Ismene left Antigone alone inpossibly the most important trial they could have gone through together.  Such words as” intolerant”do not give room for Antigone to be a woman with valid feelings; it only allows her to be a heroinewho is supposed to treat all with respect while succeeding in her cause.  Such perspectives not onlydismiss the necessary cultural background involved in correctly understanding Antigone as a sister,but also cheapen the beauty of her loyalty for her brother.Sophocles’ Antigone dies to honor her brother—firmly believing in her kinship with him, herduties as a sister and active member in her oikos, and also her beliefs on honor and loyalty.  Herdecisions are based on the principles of kinship and loyalty, which are seen through the sacrificiallove for Polynices burial and the conflict she faces with Ismene.  Gaining cultural knowledge of theAncient Greek family unit not only offers insight to the way Sophocles addresses the issue ofkinship, but proves that Antigone’s decisions were not rash, but appropriate in the era Antigone waswritten in.Works CitedBates, William N.  “A General Breakdown of the Characters.” Readings on Antigone. Ed. DonNardo. San Diego: Greenhaven Press, 1999. 94-97.Kirkwood, G.M. “Ismene is Motivated by Love for Her Sister.” Readings on Antigone. Ed. DonNardo. San Diego: Greenhaven Press, 1999. 107-110.Kitto, H.D.F. “The Play Has Two Central Characters.” Readings on Antigone. Ed. Don Nardo. SanDiego: Greenhaven Press, 1999. 102-106.Lacey, W.K. The Family in Classical Greece.  Cornell University Press: Ithaca, NY, 1968.Nardo, Don.  Introduction. Readings on Antigone. Ed. Don Nardo.  San Diego:  GreenhavenPress,1999. 12-13.Norwood, Gilbert. “Respect for Community Is as Important as Respect for Loved Ones.” Readingson Antigone. Ed. Don Nardo. San Diego: Greenhaven Press, 1999. 59-63.Pomeroy, Sarah B. “By Acting Like A Man, Antigone Provokes Fear and Hostility.” Readings onAntigone. Ed. Don Nardo. San Diego: Greenhaven Press, 1999. 83-87.Pomeroy, Sarah B. Families in Classical and Hellenistic Greece. New York: Oxford UniversityPress, 1997.Sophocles. “Antigone.” in The Theban Plays. Trans. by E.F. Watling. London: Penguin Books, 1947.125-162.3Bobko: Sophocles' AntigoneProduced by The Berkeley Electronic Press, 2009

Cultural Knowledge Provides Insight: The Correlation Between Kinship and Antigone\u27s Decisions

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