Throughout the world women have been considered second class citizens, especially in British culture. However, were women in absolute subjection to men in reality or only in tradition? Women were treated unfairly to men, referring back to the Bible with Adam and Eve. Eve was tempted by the serpent to eat the fruit from the tree, even though God ordered her not too. Women were considered weak and foolish to men because Eve did not obey the Lord. In the Bible it clearly states that “for Adam was first formed, then Eve. / And Adam was not deceived, but the woman being deceived was in the transgression” (1 Timothy 2:13-14). Men were created before women; also that Eve was at fault for the downfall because she was the one deceived. In the book of 1 Timothy, it states, “let the woman learn in silence with all subjection / But I suffer not a woman to teach, nor to usurp authority over the man, but to be in silence” (2:11-12). Women in the Bible were considered not to have any type of power, or even speak at that. Men, as the stronger sex, have responsibilities to women; however, they do not follow through with them. As a result, men establish that women must be seen not heard, weak, hold no power, hold no rights, pure, etc., yet they are the ones who tempt women into attempting to attain such things. Then, whether or not the woman succeeds or fails at getting power or fulfilling her natural urges, she experiences a downfall, therefore showcasing that women should “remain in their place.” However, as years pass more and more female writers emerge, the stories start to change; they still display women falling victim to a variety of men’s temptations, but they also demonstrate how a woman can rise above that and saver herself, or another. M... ... middle of paper ... ...ocial Networks: mapping communication and location in urban spaces’, in K Hannam, M Sheller & J Urry (eds) Mobilities, vol. 5, no. 4, Routledge, pp. 485-505. de Souza e Silva, A & Frith, J 2010, ‘Locational privacy in public spaces: media discourses on location-aware mobile technologies’, Communication, Culture & Critique, vol. 3, no.4, pp. 503-525. Frith, J 2012, ‘Splintered space: hybrid spaces and differential mobility’, in K Hannam, M Sheller & J Urry (eds), Mobilities, vol. 7, no. 1, Routledge, pp. 131-149. Moores, S 2003, ‘Media, Flows and Places’, in R Gill, A Pratt, T Rantanen & N Couldry (eds), Media@LSE Electronic Working Paper, vol. 6, Media@lse, London School of Economics and Political Science ("LSE"), London, pp. 1-19. Moores, S 2004, ‘The Doubling of Place’, in N Couldry & A McCarthy (eds), Place, Scale and Culture in a Media Age, pp. 21-37.
Women were the subject of marginalization ever since the very beginning of Christianity. They were viewed as a “second Eve” (92) who did not deserve the same attention as men. Women were treated as second class citizens. They were willfully ignored by members of the Christianity
Looking back through many historical time periods, people are able to observe the fact that women were generally discriminated against and oppressed in almost any society. However, these periods also came with women that defied the stereotype of their sex. They spoke out against this discrimination with a great amount of intelligence and strength with almost no fear of the harsh consequences that could be laid out by the men of their time. During the Medieval era, religion played a major role in the shaping of this pessimistic viewpoint about women. The common belief of the patriarchal-based society was that women were direct descendants of Eve from The Bible; therefore, they were responsible for the fall of mankind. All of Eve’s characteristics from the biblical story were believed to be the same traits of medieval women. Of course, this did not come without argument. Two medieval women worked to defy the female stereotype, the first being the fictional character called The Wife of Bath from Geoffrey Chaucer’s The Canterbury Tales. The second woman, named Margery Kempe, was a real human being with the first English autobiography written about her called The Book of Margery Kempe. In these two texts, The Wife of Bath and Margery Kempe choose to act uniquely compared to other Christians in the medieval time period because of the way religion is interpreted by them. As a result, the women view themselves as having power and qualities that normal women of their society did not.
Cresswell, Tim. In Place/Out of Place Geography, Ideology, and Transgression. Minneapolis: U of Minnesota P, 1996.
Women in the Elizabethan era were presented as very obedient to their husbands and respectful to them also. They had no power and no say, they were treated badly and nothing would be done to stop the behaviour. In modern society most women have as much say as the men, they are not expected to stay at home and clean etc, and instead they go to work as well. Some women are like Katherina before she was supposedly tamed, very out spoken, yet inequality still exists.
Moving away from Foucault and Bentham, David Lyon has made a quest for other surveillance theories. He writes, “It seems clear that some constructive contributions to surveillance theory are needed. Surveillance theory cannot ignore the panopticon but it can surely move beyond it” (12). The direction as to where to turn is still an ongoing debate. Some have not strayed far and have turned to Foucault’s governmentality, others have turned to an Orwellian model, Deleuze, Baudrillard, Zizek, Arendt and Kant to name a few. This paper will turn to Henri Lefebvre and his book Production of Space as Lefebvre has become in vogue in surveillance theory and later in this paper will be useful in discussing helicopters and how occupy Mike Davis’s idea of Los Angeles creation of a ‘defensible space’.
In today 's society women play a number of rolls depending on what area in the world they live in. Here in the western part of the world we are lucky enough to live in a society where women are able to speak freely and to share what is on their mind. If a woman disagrees with a man 's opinion or something that he says she is allowed to voice her disagreement. However, in other societies throughout the world women do not have as much of a voice. They are expected to be submissive to their husband and respectful when in the presence of other men. The female population is thought of as inferior to the male population. This sort of thinking is very similar to that of the mindset of the sixteenth century. Women were thought of
Hartley, John (2002), Communication, Cultural and Media Studies: The Key Concepts, London, Routledge, pp. 19-21.
The depreciation of women and their overall inferior position in society can be attributed to the androcentric interpretations of the Hebrew Bible, especially the story of Adam and Eve. Throughout history, the story of Adam and Eve has been used by men to point out the inherent evil in women by pinning the eventual expulsion of Adam and Eve from Heaven on the neck of Eve. Eve has long been blamed for the expulsion from Heaven and in effect, women, even up until today, are portrayed as the “gateway to sin.”
TUNSTALL , Jeremy. “The Media Are American: Anglo-American Media in the World.” London: Constable, 1977.
Again, this section will give a working definition of the “urban question’. To fully compare the political economy and ecological perspectives a description of the “urban question” allows the reader to better understand the divergent schools of thought. For Social Science scholars, from a variety of disciplines, the “urban question” asks how space and the urban or city are related (The City Reader, 2009). The perspective that guides the ecological and the social spatial-dialect schools of thought asks the “urban question” in separate distinct terminology. Respected scholars from the ecological mode of thinking, like Burgess, Wirth and others view society and space from the rationale that geographical scope determines society (The City Reader, 2009). The “urban question” that results from the ecological paradigm sees the relationship between the city (space) as influencing the behaviors of individuals or society in the city. On the other hand...
· James Curran & Michael Gurevitch: (2000): Arnold Publishers “Mass Media And Society: Third Edition”
Women have been marginalized since the very beginning of Christianity. They were viewed as a “second Eve” (92) who did not deserve the same attention as men. Women were treated as second class citizens. They were willfully ignored by members of the Christianity and
‘Through identifying places and organizing them, we make sense of the world we inhibit’ (Unwin,
Corinthians 14:34 states, “Let the women keep silence in the churches: for it is not permitted unto them to speak; but let them be in subjection, as also saith the law” (Holy Bible, King James Edition). Edith Hamilton, "recognized as the greatest woman Classicist", says that the Bible is the only book before our century that looked to women as human beings, no better nor worse than men (Tanner). However, it cannot be said that this book was consistently favorable to women. Maybe not absolutely, but conditionally in personal opinion, the Bible shows numerous examples of a woman’s inferiority to men, an assessment that has been translated into the cultures of generations. In this essay I will address briefly instances in the bible pertaining to women, and continue on with thoughts on how I believe these notions have been interpreted into society.
Chaffey, J. (1994). The challenge of urbanisation. In M. Naish & S. Warn (Eds.), Core geography (pp. 138-146). London: Longman.