Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
The role of women in ancient civilizations
The role of women in ancient civilizations
Gender roles in early civilization
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: The role of women in ancient civilizations
Archaeologists develop meaningful questions to answer complexities of past societies. These questions can provide information on food ways, kinships, and purposes of artifacts. Social sciences have began to ask questions about the identity of past individuals, that include gender, class, and sexuality. As a member of social sciences, archaeology has also began to ask similar questions of identity. For years, archaeologists have fought the stereotype of "Man the Hunter" to allow for research questions that explore the roles of women. This movement has inspired gender studies within archaeology that analyzes the relationships between men and women in past societies. Feminist archaeology has also emerged from this movement by focusing solely on …show more content…
This region is ripe for gender, and general, archaeology since it contains, "...a rich ethnohistorical literature, with detailed descriptions of contact-period societies," as well as plenty of cultural material left behind in the archaeological record [McCafferty & McCafferty 2012: 68]. Investigating the region is not a new phenomena, since it has been studied and excavated for over one hundred years. What is new about the investigations, is the lens researchers choose to look through the evidence. The purpose for the large amount of gender archaeology producing results in the Mesoamerican region is the inconsistencies between the historical record and the archaeological record. Aztec women were portrayed as subordinate compared to Aztec men in early studies, while the ethnohistoric record portrayed women as more active [McCafferty & McCafferty 2012: 68]. Throughout the article, different investigations document female roles in textile productions, spindle whorls, and in artworks. The evidence for women being active members in markets as well as prominent citizens. Investigations have also shown men to be buried with typical female associated grave goods as often as women [McCafferty & McCafferty 2012: 73]. The lines between traditional male and female gender roles are blurred as evidence shows that typical gendered objects are shared and borrowed. The McCafferty article also associates this evidence as being more ideal for possibly the elite class and not necessarily a strict norm adhered by everyone. The important step to move foreword with gender studies in archaeology is to collaborate with other disciplines. Archaeology already borrows theories and methods from hard sciences and social sciences. By continuing to collaborate with social sciences especially, archaeology will benefit in the aid of question identity in the archaeological
Whitney Battle-Baptiste, the author of Black Feminist Archaeology creates the framework of this book because as a Black woman who is interested in race, gender, and cultural views, believes that too often in mainstream archaeological theory, Black culture and the experiences of Black women and our families are overlooked and dismissed. Dr. Baptiste states her explanation on how joining Black Feminist Theory and archaeology in her projects provides a way to open a discussion between archaeologists, which is her intent. It also shows that “when archaeologists critically engage with a dialogue about the intersectionality of race and gender, we begin to see the deeper forms of oppression and how they affect the lives of marginalized populations.”.
Genaro Padilla, author of the article Yo Sola Aprendi: Mexican Women’s Personal Narratives from Nineteenth-Century California, expands upon a discussion first chronicled by the historian, H. H. Bancroft and his assistants, who collected oral histories from Spanish Mexican women in the 1870’s American West. Bancroft’s collection, however, did not come from this time period, but closer to the 1840s, a time where Mexican heritage still played a strong presence throughout most of California. These accounts, collected from many different women, in many various positions and lifestyles, shows just how muted the Mexican female voice could be during this era.
The third chapter is quite a different spin from what I read in the previous chapters from author's Gloria. E. Anzaldua's book entitled Light In The Dark/Luz En Lo Oscuro. Chapter three is quite interesting. In this particular chapter on page 48, she reveals her identity as a jotitita (queer Chicana). Anzaldua goes to further states that this "mexicatjena-to enter a museum and look at indigenous objects that were once used by my ancestors"(48 Anzaldua). What is interesting to me is the she ponders on whether or not she finds her historical Indian identity at the museum. In addition, she also questions whether her identity could be found along the ancient artifacts and their as she puts it their mestizaje. I really
As far back as Rigoberta Manchu can remember, her life has been divided between the highlands of Guatemala and the low country plantations called the fincas. Routinely, Rigoberta and her family spent eight months working here under extremely poor conditions, for rich Guatemalans of Spanish descent. Starvation malnutrition and child death were common occurrence here; rape and murder were not unfamiliar too. Rigoberta and her family worked just as hard when they resided in their own village for a few months every year. However, when residing here, Rigoberta’s life was centered on the rituals and traditions of her community, many of which gave thanks to the natural world. When working in the fincas, she and her people struggled to survive, living at the mercy of wealthy landowners in an overcrowded, miserable environment. By the time Rigoberta was eight years old she was hard working and ...
...Marina, Cortes Translator." Women in World History : MODULE 6. Roy Rosenzweig Center for History and New Media, n.d. Web. 3 Mar. 2014. .
The stone was found in 1790 by accident in the Plaza Mayor of Mexico City, when workmen who were excavating the earth to pave the plaza. It was discovered facedown, so it only seemed as if it was a large blank stone until it was turned over and the intricate details and deity was finally shown. It was decided to be set on the side on the Catedral Metropolitana, where it was abused and misunderstood for nearly a century. It wasn’t until 1885 and almost a hundred years of abuse by the people of Mexico, it was decided to be placed in the Museo Nacional. Although researchers at the time knew the importance of the Aztec stone, “students of Mexican antiquities, the founders of our archaeology, eagerly urged the successive governments to shelter and protect this significant monument of the pre-Hispanic past from the ignominy that it had suffered. According to chroniclers of the period, when it was displayed, the ignorant masses hurled filth and rotten fruit at the calendrical relief. Even the soldiers who at a certain time occupied the centre of Mexico—because of the constant violent tumult and foreign invasions that characteriz...
Throughout history our understanding of the world has been manufactured through the judgment of human beings. The overall change and shift in paradigms can be explained by social construction theory. An article written by Carole S. Vance discusses the topic of social construction theory and illustrates how it impacts gender roles. Social construction can be defined as: a critical subject of reality that analyzes the ideas of a particular group or culture based on society and the aspects of society (education, religion, government etc.) Another article “Feminist Critiques of the Public/Private Dichotomy” written by Carole Pateman explains how men had placed women in a hypothetical bubble that is dominated by men. Men have always been looked
Bennholdt-Thomsen, et al.Juchit∫n, la ciudad de las mujeres. Oaxaca, Mexico: Instituto Oaxaqueúo de las Culturas.Ê 1997.
Texas Indians were very unique in their culture and way of life. The Texas Indians had a unique social order; physical appearance, acquired subsistence in many different ways, and had many unique cultural practice. As a result, many historians study the native Indians in Texas with awe and amazement. With a deep and interesting analysis of the Texas Indians, historians can understand the people; and their way of life. Based on the text, “La Relacion” which was written by Alvar Nunez de Vaca, an analysis of said subject can be conducted.
John Douglas questions the reliability of applying the three common models used to analyze exchange in the archaeological record; World Systems Theory, peer polity interaction, and prestige goods economy. He then explores their expectations and assumptions with data analysis of pre-Paquime mortuary goods from northwest Chihuahua, Mexico. His comparisons demonstrate inadequacies in all three models, and the author points out that there are many potential explanations for long distance exchanges other than those offered by the three common models in use by archaeologists today. I agree with his recommendation that we have "a more open-ended approach in which exchange is viewed as a search for power contested both within and between societies."
Native women were an essential part of the Caddo culture which would not have existed without them. The Spanish, having no women in their expeditions, were seen as hostile. However, the Caddoan’s thought, at first, that the Virgin Mary was used by the Spanish as a symbol of peace. However, they soon discovered that was not the case and that Spanish ideas of women were different than their own. Spanish men treated Caddoan women as immoral and abused them which lead the Caddo to drive the Spanish south into central
Prior to the use of agriculture, life was extremely different for women. The information that historians have obtained is limited, but there are certain aspects of Paleolithic society that have been discovered and point towards a more liberal lifestyle for women. Generally, a woman’s job was to gather food and tend to her children while her male counterpart hunted. These simple divisions allowed both men and women to play significant roles in hunter-gatherer society, which further allowed women to be held in equal if not greater esteem then men. According to Elisabeth Gaynor Ellis and Anthony Elser, authors of World History: Connections to Today, women also held...
Horror genre films have been produced since the beginning of movie making. Though the word "horror" to describe the film genre would not be used until the 1930’s. This was after Universal Pictures released Dracula and Frankenstein both in 1931. One of the first horror movies created was The Mummy (1932) and it was directed by Karl Freund. The movie was a huge success and many remakes followed for years to come. This film had no official sequels, but rather semi-remakes done over the years. In 1999 the most recent remake of The Mummy was produced and was directed by Stephen Sommers. It is the closest film to a remake of the original film from 1932. This movie was another blockbuster hit and allowed for The Mummy franchise to start over. This
also films that could have been seen for a small price, but if one has the time
The feminist perspective of anthropology, as the question alludes to, has made many contributions to the world of anthropology. Including, but not limited to: the idea of ‘male bias’, the study of women, and the study of gender. Within these broad topics of feminist anthropology, further contributions can be seen, for instance the deconstruction and exploration of naturalisation and the universality of inequality. Although, ultimately it could be argued that the biggest contribution of the feminist perspective of anthropology is the existence of an alternative perspective, one that strives for a less objective reality and aims to open a dialogue enabling the exploration of a hugely diverse range of lives and experiences. (Barrett, 2009)