Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Women's studies introduction to the women's bible essay
Essays on women of the bible
Women's studies introduction to the women's bible essay
Don’t take our word for it - see why 10 million students trust us with their essay needs.
In this text Mitzi Smith, an African American woman, provides a womanist interpretation of the biblical ‘virgin-whore binary’. In hopes to recover the true essence of womanhood through God’s perspective the author explains that women, “should reject altogether the labeling and construction of women as virgins and whores (and their synonyms) [as] it tied to ideas of manhood.” Smith surveys the impact that this derogatory language has had on the creation and sustenance of the (black) female(‘s) identity; and suggests that women rebel against the clout of injustice that these terms have inflicted upon them. (3 sentence answer) An interesting point is the fact that she insinuates that instead of strictly following scriptures (that were written from malestream point of view), women should look to the God with themselves for guidance on how to govern themselves. I most agree with the author’s idea that, "Black women, for the sake of health and wholeness, must take charge of their own sexuality, including naming and defining themselves in ways that promote health self-esteem and self-love, as well as love of others and that represent God's graciousness, …show more content…
wholeness, and holiness." My agreement rests with this assertion because I realize that for far too long black women have been encaged by the systematic oppression of sexism. If women perpetuate oppressive language and cease to dismantle male domination over our lives, then we cannot truly serve God or be happy. God made us (women) in God’s image and likeness, so we have to treat ourselves and each other as such. Considering the text's clear and relatable nature, I comprehended majority of Smith's claims with ease.
However, prior to reading this text, I found it most difficult to understand and materialize the concept of "reject[ing] the labeling and construction of women as virgins and whores..." In the past, I had always connected my sexuality and being a virgin to my identity. Though I try my best to reject the concept of a whore, as a Christian I have considered my virgin status as an example of my virtuosity and commitment to God. Though I realized the term whore is one of control, I did not realize that I was promoting patriarchal beliefs in being extremely proud of my virgin-ness. I appreciate Mitzi Smith's interpretation and perspective on the detaching and refraining of the employment of virgin/whore
language. A compelling insight I gained from the text is, "any black women said to be virtuous constituted the rare exception and not the rule." This insight resonated with me because when guys asks me, "are you a virgin?" and my answer is, "yes," they are extremely astonished and always proclaim that I am “different, special, and not like the rest of the girls in this day and age." Before reading this text, I honestly took it as a compliment. After reading this text, I am more inclined to refute, challenge, and inquire how my sexuality makes me so much more virtuous and different from other black women. I am more inclined to discuss the apparent misogyny in such language. I assume that if black men address me, a black woman, with queries and sentiments as those (by judging my character based on my sexuality)– it is safe to conclude that control seeking white supremacist generalize and sweep an encompassing rug indicating the “naturally obscene essence of black women.”
A careful examination of the sexual violence against african-american women in this piece reveals imbalances in the perceptions about gender, and sexuality shed that ultimately make the shift for equality and independence across race and class lines possible during this time period.
The text suggest from various studies that sexual freedom and expression is still limited. How women and men are taught to view their bodies, how they view their autonomy, how they view pleasure, and how marriage is perceived as respectability plays into the socialization of sexuality (49). These studies reminded me of the numerous reasons that many women especially black women conform to societal beliefs and limit their agency and pleasure in sexuality. These socializations of sexuality transcend into gender roles and how gender is considered in kin relationships. Robert Evans and Helen L. Evans suggest in their study Coping: Stressor and Depression among Middle Class African-American Men that men have become a critical group to understand in order to better understand the social and psychological climate of the African American community. They suggest that family issues, employment issues, environmental factors, and racism were the main causes of depression and emotional distress. Acknowledging these factors are essential to acknowledging a communities well-being. While reading numerous studies on the family structure from polygamy to motherhood to fatherhood to black female-black male relationship, I continued to consider the role that post-traumatic slave disorder takes. I so often refer back to the slavery, but I began to ask myself can we really blame everything on
In “Sweat,” the Biblical story of Genesis has been rewritten to associate men-not women- with original sin, with the cause as well as the results of the fall of man; to attribute New Testament Christian values (meekness, sinlessness, forgiveness, and hard work) to a black woman (Carter
In nineteenth century, a discourse on homosexuality started to occur; meanwhile, boundaries between black and white became more and more clear. (16) It was the era when the issues that were considered as minority started to appear, and it was also the time when people were reinforcing their ideal “social norms” into the society. It was a dark age for LGBT people, African American people and female. In the article, Scientific Racism and the Homosexual Body, the author, Siobhan Sommerville, makes a strong connection between scientific racism and sexology and women’s bodies. “Although some historians of the scientific discourse on sexuality have included brief acknowledgement of nineteenth century discourses of racial difference in their work,
Deborah Gray White’s Ar’n’t I a Woman? details the grueling experiences of the African American female slaves on Southern plantations. White resented the fact that African American women were nearly invisible throughout historical text, because many historians failed to see them as important contributors to America’s social, economic, or political development (3). Despite limited historical sources, she was determined to establish the African American woman as an intricate part of American history, and thus, White first published her novel in 1985. However, the novel has since been revised to include newly revealed sources that have been worked into the novel. Ar’n’t I a Woman? presents African American females’ struggle with race and gender through the years of slavery and Reconstruction. The novel also depicts the courage behind the female slave resistance to the sexual, racial, and psychological subjugation they faced at the hands of slave masters and their wives. The study argues that “slave women were not submissive, subordinate, or prudish and that they were not expected to be (22).” Essentially, White declares the unique and complex nature of the prejudices endured by African American females, and contends that the oppression of their community were unlike those of the black male or white female communities.
Deborah White configures the preeminent perception that Southern white women had of colored slave women. The initial impression was that all black women slaves were sexual deviants that were not fully equipped to fulfill their roles as slaves as they imposed a sort of “dangerous” sexual pressure in the community. The following vison of the common slave woman was that of a motherly nature in the way that the women were subject to have children for the sole purpose of renewing the source for slaves. No matter the outlook, it is clear that the slave women of the south were being forced to be flexible with their roles in order to please the slave
Womanist biblical hermeneutics centers Black women’s experience and identity, social location, historical memory, a hermeneutics of suspicion, and a hermeneutics of affirmation. In addition, womanist biblical hermeneutics are radical and subversive forms of biblical interpretation that provide multi-dimensional systemic analysis and critique, acknowledge and affirm a multiplicity of voices and identities. Womanist biblical hermeneutics provide a means for Black women to critique unjust forms of oppression, discourse, and practices, especially in relation to the use of scripture in order to facilitate social transformation. This bibliographic essay will map the various conceptual frameworks and methods of religious scholars engaging in womanist’s
In Laboring Women by Jennifer Morgan, the author talks about the transformations African Women suffer as they become slaves in America. The author explains how their race, gender and even their reproduction of African women became very important in the sex/gender system. She explains the differences of European, African and Creole and how their role was fit and fix in the sex/gender system in regards of production, body and kinship. Morgan explains the correlation of race and reproduction as well as how this affected the Atlantic World. She also explains the differences between whites and blacks and how they experience reproduction differently. Morgan also elaborates on how sex is a sexual disclosure. This gave us the conclusion on how the ideologies of race and reproduction are central to the organization of slavery.
Kiki Smith is a virtually self-taught West German-born American artist who commonly uses a wide range of themes including AIDS, feminine domesticity, life, death, and human relationships to animals, and nature in her pieces. Kiki began to catch the eye of the New York public in 1988 at a gallery in New York City where she first displayed some of her well known graphic sculptures of the human body. While Smith is more well known for her graphic sculptures of the human body, she is also a highly recognized photographer, printmaker, drawer, and painter.
Stereotypes have become a socially accepted phenomena in today’s society. So socially acceptable, in fact, they have made it onto advertising billboards and into our daily language. We do not think twice as they pass our tongues, and we do tilt our heads in concern or questioning as they pass into our ears. In Judith Butler’s essay “Besides Oneself: On the Limits of Sexual Autonomy”, stereotypes are exposed and explored. Especially stereotypes pertaining to sexual orientation. Butler explains how stereotypes are unacceptable. She does this in a way which allows her to concurrently explore what it means to be human, and also what humans do or need to make Earth a livable place for ourselves. When examining Butler’s essay, one could say, and
During the eighteenth and nineteenth-century, notions of freedom for Black slaves and White women were distinctively different than they are now. Slavery was a form of exploitation of black slaves, whom through enslavement, lost their humanity and freedom, and were subjected to dehumanizing conditions. African women and men were often mistreated through similar ways, especially when induced to labor, they would eventually become a genderless individual in the sight of the master. Despite being considered “genderless” for labor, female slaves suddenly became women who endured sexual violence. Although a white woman was superior to the slaves, she had little power over the household, and was restricted to perform additional actions without the consent of their husbands. The enslaved women’s notion to conceive freedom was different, yet similar to the way enslaved men and white women conceived freedom. Black women during slavery fought to resist oppression in order to gain their freedom by running away, rebel against the slaveholders, or by slowing down work. Although that didn’t guarantee them absolute freedom from slavery, it helped them preserve the autonomy and a bare minimum of their human rights that otherwise, would’ve been taken away from them. Black
This woman was a “lady” of lust, and did not care to gain or lose love, but she loaned for power over men and woman. She was a woman who would turn men against other women so that she could have complete control over the man, and make them her husbands in which she had 5 of since the age of twelve. One she had complete control over the man she portrayed herself to be a woman of biblical stature. Contradictive right? That’s where this woman began to grow more and more interesting.
... a merely a reflection of Hebrew society of the time (Stanton). Jesus Christ, being a reformer, should have improved the status of women with his message of love and acceptance. However, there is no denying that the stigma is carried with women into the present day. Women’s position in society can be greatly attributed to their depiction in religious text. Holy word is still a factor in making women more susceptible, more culpable, and more sinful an impure than men. Even as women move up in the social order, religion is timeless and ever bearing on the struggle women fight for sexual equality.
Although this verse attempts to show the equality of women on the spiratual path, there
The Afrocentric interpretation of the Bible does provide a different perspective about things that happened in the Bible and the people who are mentioned in the Scriptures. However, it is important that the Afrocentric scholars don 't push their thesis to extreme conclusions that would their credibility. And yet, Afrocentric biblical interpretation is needed considering it is critical for our Christian faith as African Americans. In the Original African Heritage Bible (KJV) Edition, it states that some struggle with the meaning of Afrocentrism in biblical interpretation. Again, the black or African presence in the Bible embraces much of black theology also biblical interpretations based upon the meaning of blackness as applied to religious experience. However, Afrocentricity constitutes a new way of examining this data, carrying with it the assumptions about the current state of the African world. We know all Scripture is given by the inspiration of God and II Timothy 2:15, states to “study to show thyself approved unto to God, a workman that needeth not to be ashamed, rightly dividing the word of truth.” Therefore, the author Yamauchi, shares how we should thank Afrocentric scholars for calling attention to the neglected evidence of significant passages that refer to blacks in both the Old and New Testaments. Ultimately, Afrocentric biblical interpretation is needed considering the contributions of