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Cultural norms of gender roles
Cultural norms of gender roles
Cultural norms of gender roles
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I do not agree with scholars who argue that Dakota women were subordinate to Dakota men. Waterlily is “about a girl who lived a century ago, in a remote camp-circle of the Teton Dakotas [Lakotas].”(Deloria vi). Ella Cara Deloria, author of Waterlily, explains her writing, “it reads convincingly to any who understands Dakota life... and it's purely the woman's point of view, her problems, aspirations, ideals, etc.”. (Deloria vi). In general, when our [westernized] culture hears that women are inferior to men, we think of it as sexist and unfair, not as a culturally acceptable idea. Gender relations in the Dakota tribe were very specific and there were no crossing of the sexes.
To begin, I think it is important to analyze the difference between “sex” and “gender”. Up until researching for this paper, I though that the two terms were interchangeable in meaning, rather, they are separate ideas that are connected. According to Mary K. Whelan, a Doctor of Anthropology focusing on gender studies, sex and gender are different. She states, “Western conflation of sex and gender can lead to the impression that biology, and not culture, is responsible for defining gender roles. This is clearly not the case.”. She continues with, “Gender, like kinship, does have a biological referent, but beyond a universal recognition of male and female "packages," different cultures have chosen to associate very different behaviors, interactions, and statuses with men and women. Gender categories are arbitrary constructions of culture, and consequently, gender-appropriate behaviors vary widely from culture to culture.” (23). Gender roles are completely defined by the culture each person lives in. While some may think that another culture is sexist, or dem...
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...pical roles in our westernized culture, I don't think that the men had a sexist agenda. I picture Dakota women as strong and honorable women, not as women who were treated unjustly and as an inferior human. One of the largest themes that is seen throughout Dakota culture is honor. Everything they did revolved around honor, what it would bring to themselves or their families. Honor above all else was to be protected and respected. If Dakota women were subordinates to the men in their lives, they would not be living up to the honor they so strongly believed in.
Works Cited
Deloria, Ella Cara. Waterlily. Lincoln: University of Nebraska, 2009. Print.
Whelan, Mary K. "Gender and Historical Archaeology: Eastern Dakota Patterns in the 19th Century." Society for Historical Archaeology 25.4 (1991): 17-32. JSTOR. Web. 28 Sept. 2011. .
In “Tecumseh and the Quest for Indian Leadership”, Tecumseh and the many Indian tribes in west America spent years fighting for their land and trying to keep their culture alive. The story illustrates cultural aspects of the period through elucidating the important figure The Shawnees were a patrilineal tribe meaning they are traced through the males of the family. Although men were a main part of the culture, each village had an informal group of women who governed certain tribal rituals and set dates for many activities. Women were also allowed to save captives and prisoners.
However, Brown claims on how gender roles and identities shaped the perceptions and interactions of both English settlers and the Native American civilizations. Both Indian and English societies have critical social orders between males and females. In addition, their culture difference reflexes to the English and Indian males and females’ culpabilities as well. However, the Indian people put too much responsibility to their women. Women were in charge as agriculturalists, producers and customers of vital household goods and implements. They were also in control for providing much of the material culture of daily needs such as clothing, domestic gears and furnishings like baskets, bedding and household building. Native American females were expected to do a range of tasks. On the other hand, the Indian men only cleared new planting ground and constantly left the villages to fish and hunt. Clearly, Native Indian women had more tasks than the men did. Therefore, Indian males’ social and work roles became distinctive from females’ at the moment of the huskanaw (a rite of passage by which Virginia Indian boys became men) and reminded so until the men were too old to hunt or go to war. English commentator named George Percy underlines, “The men take their pleasure in hunting and their wares, which they are in continually”. “On the other hand the women were heavily burdened with”, says other commentator, John Smith. Gender is directly referential in an important sense, describing how sexual division was understood in the social order. Consequently, Native American people prescribed the gender social practice that women should be loaded with range of liabilities than the
Significantly, Welch deconstructs the myth that Plains Indian women were just slaves and beasts of burden and presents them as fully rounded women, women who were crucial to the survival of the tribal community. In fact, it is the women who perform the day-to-day duties and rituals that enable cultural survival for the tribes of...
Print. Waldman, Carl. " Sioux." Encyclopedia of Native American Tribes, Third Edition.
People in these Montana prairies had an isolated life where “Every generation relearns the rules its fathers have forgotten”, cursed nature when it threatens their livelihood, yet realized that “This land owes you nothing” [p. 60]. This was a time and region where the difference between what was expected of men and women was paramount. Children grew up working hard, knowing their place in their society and grew up quickly as a result. Being somewhat of a tomboy, Blunt could handle farm equipment and chores as well as her brother, yet was still expected to learn how to cook, clean and care for the men. As with previous generations, it was expected that she follow a planned path to becoming a rancher’s wife. But Judy Blunt always felt there was something more to this hard, bleak life and began a long journey towards breaking clean from the constraints of her upbringing.
In one scene, when First Man turns back and looks at First Woman kneeling next to the blanket of stars, their gender differences become strikingly clear, to the point that this one illustration seems almost out of place (Oughton 10-11). First Man seems so much stronger. His face is turned to her with his jaw jutting proudly into the distance. His rounded, boyish figure is replaced with sharper features. First Women, however, seems so much softer. Her soft lips are drawn into a thin smile. Her neck seems thinner. Her arms match the proportions of her body, giving her overall appearance more femininity. She is no longer as stocky and sharp. Her breasts are even very clearly defined. For this one scene, it is as if we are looking at two lovers, separated quite literally by the stars. But then, First Man leaves. First Woman changes after this moment. Her appearance, though not quite as dramatically, continues to be more feminine for the duration of the tale. When compared to the very first illustration of her, First Woman’s features subtly become softer and her body more defined. The implication here is that First Woman is more of a woman without First Man around. When First Man is there, she gives him her entire identity. Following the first one, it is safe to say that this book has less-than-credible-historical accuracy and while this may lead the reader to believe that the Navajo are a male dominated society, the reality of that should be determined through careful research beyond this
Kugel, Rebecca, and Lucy Eldersveld Murphy. Native women's history in eastern North America before 1900: a guide to research and writing. Lincoln: University of Nebraska Press, 2007.
Fitts, Alexandra, and University of Alaska. "Sandra Cisneros's Modern Malinche: A Reconsideration of Feminine Archetypes in Woman Hollering Creek." Sandra Cisneros's Modern Malinche: A Reconsideration of Feminine Archetypes in Woman Hollering Creek 29 (2002): n. pag. 2002. Web
“Gender” refers to the cultural construction of whether one is female, male, or something else (Kottak 2013: 209). Typically, based on your gender, you are culturally required to follow a particular gender norm, or gender role. Gender roles are the tasks and activities a culture assigns to the sexes (Kottak 213: 209). The tasks and activities assigned are based upon strongly, seized concepts about male and female characteristics, or gender stereotypes. Gender stereotypes…are oversimplified but strongly upheld ideas about bout the characteristics of males and females (Kottak 2013: 209).
It is not surprising why these white women are fighting for their rights to be equal to men if their culture discourages their role as women. On the other hand, the dine culture is making celebrations for those young girls who have just grown up. Tohe said about her experience becoming an adult “When Changing Woman reached puberty she underwent a four-day coming-of-age ceremony that is still practiced among traditional families… The initiate participates in an event that celebrates her transformation from girl to woman.”(2). They celebrate this changing as a whole tribe to help young girls understand how to deal with all the new changes that happening to them. They support each other through this process to value each member of the tribe or as Tohe said, “Throughout this ceremony, my body was acknowledged, celebrated, and made ready for the role of a mature woman. Reaching puberty was not a shameful, dirty, and dreadful experience. Celebrating puberty with the Kinaalda ceremony ushers the young woman into a society that values her.”(3). Within the dine culture, the ceremony that celebrates the transformation from a girl to a woman is called Kinaalda. The second element for the absence of the word feminism in the dine culture is the culture education when reaching
In “The Gender Blur: Where Does Biology End and Society Take Over?” Deborah Blum states that “gender roles of our culture reflect an underlying biology” (Blum 679). Maasik and Solomon argue that gender codes and behavior “are not the result of some sort of natural or biological destiny, but are instead politically motivated cultural constructions,” (620) raising the question whether gender behavior begins in culture or genetics. Although one may argue that gender roles begin in either nature or nurture, many believe that both culture and biology have an influence on the behavior.
Women in the nineteenth century, for the most part, had to follow the common role presented to them by society. This role can be summed up by what historians call the “cult of domesticity”. The McGuffey Readers does a successful job at illustrating the women’s role in society. Women that took part in the overland trail as described in “Women’s Diaries of the Westward Journey” had to try to follow these roles while facing many challenges that made it very difficult to do so.
Prior to 15th century colonization, indigenous peoples of North America enjoyed a gender system that included not only women and men, but also a third gender known as Two-Spirit. In Native American culture, individuals who identified as Two-Spirit were revered by society and held important roles among tribes. In their article “The Way of the Two-Spirited Pe...
Sex Role Theory–expands upon this assumption and proposes that women and men learn appropriate gender roles through socialization within the culture of the family and wider society (Isaacs,
Although men and women have significant biological differences, the question whether gender-specific labels stems from these biological differences or are gender constructed remains a polarised nature versus nurture debate. Whether it is through the process of socialisation or genetic make-up, “gender identity” is given from a person’s birth, determining how a person culturally interacts and the expectations society places on them. Along with a “gender identity” comes a whole set of “norms”, “values” and so-called “gender characteristics”, which are supposed to define the differences between a male and a female. According to the World Health Organisation (n.d.), the term “sex” is often used to define the biological and physiological differences between a male and female. The World Health Organisation (n.d.) also state that the term “gender” refers to the social and cultural differences which are “socially constructed” and characterised by appropriate gender behavioural traits. Although scientists currently believe that since pre-historic times, men and women have been regarded as the “hunters and gathers”, laying the foundation for the “division of the sexes”, this long-term cast-iron notion has been recently challenged. For example, Pringle (1998) makes the point that American archaeologists, Professor Olga Soffee, Professor David Hyland and James Adovasio, proposed that hunting wasn’t about hurling spears, while the women watched on, but was a technique called “Net hunting” and was a communal activity which also involved the labour of children and women. Moreover, through anthropological research, Soffer discovered that women were critical for survival and “dug starchy roots and collected other plant carbohydrates essential to ...