Written by Anna Hooper
Just-world bias is the result of the brains desire for predictability; we have a powerful urge to believe that the world is inherently just and rewarding of the good. This leads to the misconception that bad things happen to those who have done bad things as well as leading to the shameful act of victim blaming no matter the persons guilt or innocence. This urge derives from the inability to accept what it would mean should the world not be just. It would mean a rejection of humanity as an intelligent and good race. Therefore the just-world bias provides a justification that serves to hide and shadow the truth that terrible things happen simply because humans have the capacity for evil.
Atwood in placing the Republic of Gilead in New England was creating associations with the puritanical founding fathers. The non-conformist breakaway sects such as the Quakers were one such group who left due to persecution. For an American and Canadian audience the idea of a totalitarian theocracy located in the North-eastern states of the USA would not be an outrageous or too unfamiliar one. The regressive nature of Gilead in its moral and religious outlook is therefore shocking in its familiarity. Similarly, it also makes sense that such just bias may reveal itself in a strong moral religion such as puritanism.
This bias is perhaps most apparent on page 65, Chapter 10 of the novel. This is a scene from the Red Centre where Aunt Lydia remembers the way society used to be. In her assessment of the way women used to sunbathe she describes the process as ‘like roast meat on a spit’ a simile which creates strong associations of flesh and in doing so conveys a sense of repulsive hedonism. As all fanatics do she implies that the fault of crimes such as rape is not with society but with the women themselves; for a 21st century audience this is chillingly reminiscent of real historical victim blaming. Aunt Lydia’s admonishment that ‘such things do not happen to nice women’ resonates with Atwood’s contemporary readership, as it mirrors the views of conservative judges in western society that prompt trials with questions of what a girl was wearing. Indirectly Atwood is making a political point about our own world. The ironic and dry sardonic humour of Offred can be heard when she ridicules Lydia’s comment ‘not good for the complexion’. Caught up in the tautology of her own ideology Aunt Lydia has forgotten that the handmaid’s of Gilead should have no such vain thoughts anyway.
Structurally, Atwood often follows scenes of oppressive Gileadean teachings with light-hearted memories of Moira and Offred’s university days. This has two effects; one is to alleviate the sombre and dark messages of Aunt Lydia and the other is to juxtapose the intransient aspects of Gilead’s society with the carefree liberty of the late 20th century. The memories of Moira always engender a warmth and sustain Offred in her current situations. Atwood in referencing ‘tupperware parties’ was placing Offred and Moira in the 1970s and the irreverent and ludicrous suggestion Moira has of Aunt Lydia’s decadent view of society, is simply shown to be the joyous high spirits of liberated women. Thus Atwood’s representation of Aunt Lydia’s indoctrination is even more alienating and shocking.
Eng-quiring minds 