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Short note on position of women during renaissance
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The Controversial Margery Kempe
Throughout history, there have been a select number of women with extraordinary talent, intelligence, and passion that have challenged and defied society's subjugation of women and have stood their ground under the pressure of patriarchy. The Middle Ages, in particular, generally cast women in a negative light. Some medieval women used their abilities in the arts to leave a lasting impression on a society that affiliated women with Eve, who was believed to be the reason for man's fall from grace. Others had a religious perspective, immersing themselves in God's work on earth. One such woman was Margery Kempe, a fifteenth-century visionary who was widely criticized as being a heretic and worshipper of Satan. Kempe set aside her roles as wife and mother to pursue what she felt was her true calling: preaching God's Word. Labeled a religious mystic by some, Margery was a highly controversial figure in late medieval England. Not only was her public behavior deemed ridiculous and motivated by evil, but she broke the rules of proper conduct for women in the Middle Ages, reversing power roles and defying societal expectations. From a vain, materialistic young girl in an upper middle-class household to a loud, confrontational (and often annoying) woman who drew much attention and criticism through her public displays of grief, Margery experienced much opposition and created controversy at all levels in late medieval society. But throughout her life, which included bearing fourteen children, failing at two business ventures, and traveling to holy places, Margery insisted that Jesus communicated with her and chose her specifically as His messenger on earth.
Born in 1373 in the trade town of Lynn, Engla...
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... World). London, New York: Longman, 2002.
Hirsch, John C. The Revelations of Margery Kempe: Paramystical Practices in Late Medieval England. Brill Academic Publishers, 1989.
Meech, Sanford Brown and Hope Emily Allen, eds. The Book of Margery Kempe. EETS 212. London: Oxford University Press, 1940.
Petroff, Elizabeth Alvilda. Medieval Women's Visionary Literature. New York: Oxford University Press, 1986.
Provost, William. "Margery Kempe: The English Religious Enthusiast." Medieval Women Writers. Katharina M. Wilson, ed. Athens, Georgia: University of Georgia Press, 1984. Pp. 297-319.
Staley, Lynn. Memoirs of a Medieval Woman: The Life and Times of Margery Kempe. New York: Harper & Row, 1964.
Voaden, Rosalynn. God's Words, Women's Voices: The Discernment of Spirits in the Writing of Late-Medieval Women Visionaries. York, UK: York Medieval Press, 1999.
Medieval England was considered to be a Patriarchy, due to the serious gender roles which cast men as superior to women. Margery Kempe attempted time and time again to break the boundaries of the gender roles put in place by society. The men in her life tried to stop her, and bring her back to the social norms of what it meant to be a women living in the time period: John Kempe, her priest, Christ etc. To analyze Kempe, it is first important to note what was expected of medieval women; “the classical females are portrayed as vessels of chastity, purity, and goodness” (O’Pry-Reynolds, 37). She was not your typical female; she wanted to break free from the strict expectations of women; “Men and women of the medieval period and medieval literature
What was the predominant image of women and women’s place in medieval society? Actual historical events, such as the scandal and subsequent litigation revolving around Anna Buschler which Steven Ozment detail’s in the Burgermeisters Daughter, suggests something off a compromise between these two literary extremes. It is easy to say that life in the sixteenth century was surely no utopia for women but at least they had some rights.
The use of cocaine had reached a worrying numbers in contrast to that of the early 1970s.
Thiebaux, Marcelle. The Writings of Medieval Women: An Anthology. New York: Garland Publishing. 1994. Print.
Meyer, Michael. The Bedford Introduction to Literature. Ed. 8th ed. Boston: Bedford/St. Martin's, 2008. 2189.
In this paper I will examine both Peter Singer’s and Onora O 'Neill 's positions on famine relief. I will argue that O’Neill’s position is more suitable than Singer’s extreme standpoint. First I will, present O’Neill’s argument. I will then present a possible counter-argument to one of my premises. Finally I will show how this counter-argument is fallacious and how O’Neill’s argument in fact goes through.
Isabella became a powerful woman at a time when women were still mostly cut off from learning and art. She surpassed both her husband and her father in patronage of the arts as well as any other women on the playing field. Clifford Brown writes, “it is even more difficult to attempt to explain the factors that motivated these pursuits, for it was by no means a foregone conclusion that an individual of Isabella’s rank and station in life would have so singlemindly attempted to excel in areas only infrequently associated with her gender.”
The Universal Declaration of Human Rights. (n.d.). United Nations. Retrieved April 18, 2011, from http://www.un.org/en/documents/udhr/index.shtml
McWilliams, Jr., John P. "Fictions of Merry Mount." American Quarterly, Vol. 29, No.1 (1977), pp. 3-30. JSTOR. Web. 23 Feb. 2011. .
Sara Mendelson and Patricia Crawford, Women in Early Modern England 1550-1720 (Oxford: Oxford University Press, 1998), pp. 37-9 Retrieved from http://muse.jhu.edu.ezproxy.lib.utah.edu/journals/parergon/v019/19.1.crawford.pdf
She believed that God and his beliefs were a way of life and she wanted to be apart of that life. Margery Kempe traveled to holy sites, such as Jerusalem, sought out spiritual authorities, such as Julian, and made drastic life changes, all to say that she has union with God and has fulfilled her life purpose.
Roger Babusci et al. Englewood Cliffs: Prentice-Hall, 1994. 115-136. Print. “The Medieval Period: 1066-1485.”
Abrams, M.H., ed. The Norton Anthology of English Literature. 6th ed. Vol. 2. New York: Norton, 1993.
Stanbury, Sarah. (1997). Regimes of the Visual in Premodern England: Gaze, Body, and Chaucer's Clerk's Tale. New Literary History 28.2, (pgs 261-289)
Burns, Julia. "Notes MLA 6318". Church and State in Early Modern England. Fall 2013. Dr. D. David.