Do you have the “Angry Woman Syndrome”? In 1971, Dr. Nathan Rickles proposed the syndrome as an explanation for a woman’s expression of anger through “masculine” traits such swearing, jealousy, or promiscuity. And here are the symptoms-
Unprovoked anger outbursts
Marital Problems
Suicide attempts
Alcohol and drug abuse
Critical attitude towards others
Obsessive need to excel
Intense need for punctuality and neatness
In simpler words, if your emotional expression does not fall under the rigidly limited options of compassion, passivity, and docility laid out by a patriarchal system you are eligible for the “angry woman syndrome” label. Dr Rickles wasn’t entirely wrong. Upon reading this research study, I too, started to manifest some of the symptoms!
Dr Rickles proposed this theory after examining three case studies of dissatisfied women, published by the Archives of General Psychiatry. Since its publication, this theory has been adapted to perpetuate stereotypes against women, especially the doubly oppressed classes (e.g Angry Black Woman Syndrome (Lawson, 2018) where the women are oppressed based on race and sex). Unfortunately, this theory does not do justice to its name. While I am angry, my anger is not directionless nor unprovoked. I have been credited with misattributing everything to patriarchy and colonialism – but I refuse to accept it as a misattribution. What if I told you we, as women, can reclaim the forbidden emotion of anger? What if I told you, your anger isn’t misplaced but the reasons for it have been drastically normalized and underplayed by our society? Let me introduce you to Female Rage.
Anger is a universal emotion. All of us have felt angry at one point in our lives. While it is widely accepted and expected, this courtesy is not extended to women (I will only focus on women, as coupling their struggles with the queer and LBTQIA+ struggles would not do either of them justice. Instead, it would support the argument that puts Man in the center of the Universe and defines everything else by its relationship to the Man).
While the angry young man is a hoot and beloved, an angry young woman is a buzzkill. This isn’t an advent of modern times; this is an archaic attitude towards women that has been deeply ingrained starting from something as old as religious texts. Except, of course, the texts where women are written to have an emotion spectrum of a non-player character (NPCs) in a video game. : ) Let us take for instance religious mythology where women are modeled as selfless, nurturing, compassionate, loving, ever so docile I-will-follow-my-husband-into-a fire/exile. Any woman who deters from this set-course is chastised. Citing religion always invites criticism but it is crucial to understand the role religion plays in patriarchy and the subjugation of woman. Religious stories set precedents for acceptable human behavior. Add a touch of divinity and this becomes akin to law. But when religious mythology becomes a product of mindless mass consumption it stops being treated as a text and more as a doctrine that reinforces systemic inequalities. Unfortunately, the malice of such doctrines has found its way into judicial laws, making many of women’s basic rights illegal. For instance, the repressive idea of a wife being the property of a man is well documented in religion (Dharmaraja gambling away Draupadi, Mahabharat). This sentiment is reflected in Section 375 which does not consider marital rape as an offence. This does not consider consent of the women, or her sexual agency instead reinforces the idea of a wife belonging to the husband.
Traditionally, the law is seen as a body of objective, just, and impartial reason in a world that believes in the emotion/reason duality (ÄŒufar, 2023). Therefore, the unjust treatment of women by the law not only condemns them to live as second-class citizens, it also directly feeds into the narrative of women being emotional and unreasonable. While womankind does have its crowning-jewel feminism to challenge these systems, feminism has gained a bad rep for being anti-men. However, this misrepresentation stems from a lack of etymological awareness. Ironically enough, the term Feminist (root word féministe from French) first appeared in the misogynistic texts of Alexander Dumas Fils (1872) who used the word to refer to men who support the women’s right movement. While the term itself was coined by another man, Ferdinand-Valère Fanneau de La Cour, for his thesis entitled “On Feminism and Infantilism in Tuberculosis Patients”. History as evidence, women had little to do with coining, defining, and contributing to the misrepresentation of feminism. Of course, there are exceptions to this, hence, p <0.001 but never exactly zero.
Tragically, we make sense of the world through the language we have inherited with all its existing flaws. In the 1950s, Ferdinand Saussure, a prominent figure in structuralism said that words do not have intrinsic meanings but are defined by the relation they share with the other words in each vocabulary. Especially paired words (e.g. night/day or male/female) each designates the absence of the characteristics of the other. And it is because of this characteristic of language that we perceive everything in binaries – Night is the absence of the sun while Day denotes the presence of the sun. But the implications of such binaries are far worse when it comes to defining words such as “normal” and “feminine”. Therefore, when we define something as normal, we are automatically deeming everything that doesn’t match this description as not normal by creating an in group/out group competition. Similarly, when we claim patriarchy as a “normal” way of life, we are denying millions of people their right to “normalcy” for lacking patriarchal characteristics. A large portion of the population subjugated to live as second-class citizens in a system that wasn’t made for them, speaking a language that doesn’t even begin to articulate the multigenerational anger.
For millennia womankind has faced paralyzing violence, hatred, and injustices that have left us helpless. Women’s anger, often relegated to the margins of societal discourse, emerges as a potent response to systemic power imbalances and personal injustices. This anger is not merely an emotional outburst; rather, it represents a rational reaction to pervasive feelings of powerlessness. In contemporary discourse surrounding feminism, the perception of women's anger has often been misconstrued as irrational or misandrist. However, as Turkel (2017) posits, anger can be viewed not merely as an emotional response but rather as a powerful declaration of self-respect. This perspective challenges the reductive notion that women’s anger is inherently destructive; instead, it positions such expressions of ire within a historical context where women's voices have been systematically marginalized. By framing their anger as a legitimate reaction to oppression and inequality, women reclaim agency over their emotions and narratives.
The Female Rage phenomenon is not merely an emotional response but rather a complex interplay of historical oppression and societal expectations that compel women to suppress their legitimate grievances. The etymology of "anger," derived from the Latin "angere," meaning to choke or strangle, poignantly encapsulates the suffocating experience of those who are denied the agency to express their rage. Such repression often manifests physically, as chronic stress responses lead to psychosomatic ailments, creating a vicious cycle where unacknowledged trauma festers within the body. Women, conditioned to prioritize familial harmony over personal expression, frequently exhibit symptoms such as anxiety and depression—conditions historically trivialized in patriarchal discourse. Ironically, while society expects women to embody resilience and nurturing qualities, this expectation paradoxically exacerbates their suffering by invalidating their lived realities.
As women navigate the expectations to prioritize others’ needs above their own, they often experience burnout and resentment, which can exacerbate mental health issues such as anxiety and depression. Research conducted by the World Health Organization (2020) found that over 30% of women worldwide have experienced physical or sexual violence, most often perpetrated by intimate partners. Such experiences can lead to Post-Traumatic Stress Disorder (PTSD), depression, and chronic anxiety, illustrating the direct impact of patriarchal subjugation on women’s mental health. Moreover, the historical underinvestment in women's healthcare further complicates this landscape (Acer, 2023). The lack of accessible mental health care disproportionately affects women impacted by patriarchy. In many countries, mental health services are scarce, stigmatized, or gender-biased, leaving women without adequate support. A 2021 report by the Mental Health Foundation emphasizes that women often feel marginalized within healthcare systems, leading to underdiagnosed and untreated mental health disorders.
But a woman’s rage doesn’t always lead to destruction. In one of the preliminary studies on emotions Roseman et al (1994) found that the goal of a person expressing anger is to change a distressing behavior. Anger lays the foundation for revolutions. This anger is not irrational or destructive; it is a powerful, necessary response to oppression, one that has fueled generations of resistance and change. It allows us to recognize and confront systemic inequalities that might otherwise go unnoticed. So, reclaim the stereotype and let your rage lead to the destruction of oppressive systems.
References
Acer (2023). [PDF] The Impact of patriarchy on Women's mental health and Well-being. Retrieved from https://jetir.org/papers/JETIR2305260.pdf.
ÄŒufar, K. (2023). Prescriptive Descriptions: Reason-Emotion Binary through Feminist Critique. Legal Reasoning and Cognitive Science: Topics and Perspectives, 1-24.
Fayolle, C. (2018). Des corps «monstres». Historique du stigmate féministe. GLAD!. Revue sur le langage, le genre, les sexualités, (04).
Keltner, Dacher & Gruenfeld, Deborah & Anderson, Cameron. (2003). Power, Approach, and Inhibition. Psychological review. 110. 265-84. 10.1037/0033-295X.110.2.265.
Lawson, R. M. (2018). Perceived anger: Exploring the angry black woman syndrome and its effect on african american female corporate leaders (Doctoral dissertation, Northcentral University).
Ranjan, A. (2022). The impact of patriarchal norms on women's mental health: A global perspective. Journal of Gender Studies, 31(3), 345-358.
World Health Organization. (2020). Violence against women prevalence estimates, 2018. Retrieved from https://www.who.int/publications/i/item/9789240002830
Mental Health Foundation. (2021). The importance of gender in mental health. Retrieved from https://www.mentalhealth.org.uk/publications/gender-mental-health
Rickles, N. K. (1971). The angry woman syndrome. Archives of general psychiatry, 24(1), 91-94.
Roseman, I. J., Wiest, C., & Swartz, T. S. (1994). Phenomenology, behaviors, and goals differentiate discrete emotions. Journal of personality and social psychology, 67(2), 206.
Turkel, A. R. (2000). Commentary: The “Voice of Self–Respect”: Women and Anger. Journal of the American Academy of Psychoanalysis, 28(3), 527-539.