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The portrayal of women in literature
Portrayal of women in literature
Portrayal of women in literature
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In the novel; This Earth of Mankind by Pramoedya Anata Toer, Toer introduces a character who is a Nyai. The novel is set in Indonesia in the 1900s during the Dutch colonialism. He presents the negative ideas that many characters have towards her and defines the meaning of how a Nyai is represented throughout the novel. Many other writers also tackle the representation of a Nyai and their role in society. In the novel Nyai Ontosoroh breaks away from the stereotypes by resisting what a Nyai is suppose to be by controlling her own freedom and resisting the power that the Dutch want to have over her.
The Nyai is a characterized as a woman who is trying to resist the negative ideas that come with being a concubine. She avoids the negative ideas
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This is shown in the scene when the Nyai takes control and yells “you have no rights in this house. You know where your room is” to her master (Toer 48). Although, legally Nyai has no rights and cannot disobey any European person. Stoler shows the legal rights of Nyai’s in society as someone that “could be dismissed without reason, notice or severance pay. They might be exchanged among Europeans and passed on” (Stoler 49). There is this representation of a Nyai as a slave and an object, however, Toer presents Nyai Onstosoroh as a character trying to break out of the stereotypical Nyai. Nyai also shows resistance towards the Dutch. Nyai learns that the Europeans have a loop for Nyai’s, which is that legally they are shamed and at the bottom of the hierarchy. However, the Dutch are the ones who force Nyai’s to be concubines. She asks many questions to the courtroom such as “Who turned me into a concubine? Who turned us all into nyais? European gentlemen, made masters. Why in these official forums are we laughed at? Humiliated? Or is it that you gentlemen want my daughter to be a concubine too?” which causes the all white room to drag her away (Toer 228). In legal and economic situations, Nyai is …show more content…
The Nyai is shamed by society but it is the European men who put her in this situation and still blame her for being a concubine. Nyai tries to break away and resist the hierarchies by challenging European law. Throughout the novel we see the Nyai grow intellectually and learn that the Europeans are no better than the Natives. We see the Nyai become more aware that she should be treated equally because it is her country that the Dutch have colonized. The audience grows to be rather sympathetic about Nyai being forced to live her life as a concubine. We connect with her resistance and see that there might be many people resisting like she
The novel Nukkin Ya is a compelling book, written in the perspective of the character Gary Black, the author of the text is Phillip Gwynne. The novel is set in rural South Australia for Australian readers. The novel conveys a number of themes and messages including racial difference, love verse hate and the ability and choice to move on. These are depicted by the literally techniques of imagery, literary allusions and intertextuality.
Eunice was taken by a woman from the Mohawk tribe who came to Deerfield in search of a child in which to replace the child she had lost. In essence, a war broke out because many Mohawks were in search of a new replacement for the people that they lost due to an “untimely death” (pg. 223). Because this is a practice that is part of the Mohawk customs and culture, this may explain the reason for why Mohawk natives attacked Deerfield and furthermore, “explains why so many of the captives who did stay in New France remained with the Mohawks” (pg. 223). Maybe, this is why Eunice was treated well by her mistress. If the Mohawks were looking for replacements, they would have probably treated their captives with more respect. By doing so, this would give their captives a reason to remain with them. If the Mohawks were to mistreat their captives,
Characters are always changing, in speech, thoughts, actions, and looks, overall changing themselves in a variety of ways. In the story, Code Talker, by Joseph Bruchac, the protagonist, Kii Yazhi(Ned Begay) changes mentally and physically through the story in many different ways from the beginning to the end. His mindset and opinions on many important things in his life change majorly as he develops himself as a person. Ned’s mentality on his heritage develops in a positive manner through the different major events that occur in his life as he goes through his own unique adventure.
In the book, “Nisa: The Life and Words of a !Kung Woman,” written by Marjorie Shostak; is a culturally shocking and extremely touching book about a woman who had gone through many struggles and horrific tragedies in her life. This book also emphasizes the perspective of most of the women in the society. There are many striking issues in this book that the people of the !Kung tribe go through.
In the novel Life of a Sensuous Woman, Ihara Saikaku depicts the journey of a woman who, due to voraciously indulging in the ever-seeking pleasure of the Ukiyo lifestyle, finds herself in an inexorable decline in social status and life fulfillment. Saikaku, utilizing characters, plot, and water imagery, transforms Life of a Sensuous Woman into a satirically critical commentary of the Ukiyo lifestyle: proposing that it creates a superficial, unequal, and hypocritical society.
With the use of character development, Douglass retains an important component in his argument by illustrating the alteration of Sophia Auld whose “kindest heart turned…into that of a demon”(39). He states that a human being having control of another has a soul-killing effect on his moral righteousness and results in the loss of innocence. At first Douglass writes, “The meanest slave was put fully at ease in her presence, and none left without feeling better for not having seen her. Her face was made of heavenly smiles, and her voice of tranquil music”(39). Douglass’s initial description fixes his argument that the slaveholder is not necessarily evil. His choice of words reveals his complete astonishment of her gentleness that he had never experienced before. However, Douglass’s tone appears to be disturbed of her behavior for she is “unlike any oth...
Slavery’s wicked nature turns slaveholders into monsters. Mrs. Auld, one of Douglass’ masters, had been ignorant of slavery before, but it did not take long for slavery to degrade her character, “Her face was made of heavenly smiles, and her voice of tranquil music… This kind of heart had but a short time to remain such…That cheerful eye, under the influence of slavery, soon became red with rage; that voice, made all of sweet accord, changed to one of harsh and horrid discord; and that angelic face gave place to that of a demon” (Douglass 77-78). Before, Mrs. Auld treats Douglass like a human being with dignity. She teaches him how to read and teaches him the alphabet. However, her kind actions toward Douglass end after her husband scolds her for teaching Douglass the ABCs. He tells her that it is unlawful and unsafe to teach a slave because once a slave gains power, he becomes unmanageable and one step closer to freedom. As a result, she loses her previous view of slaves as human beings and turns into a beast—full of rage, menace, capriciousness, and impatience. Joyce Nower agrees with this idea ...
The book, a feminist anthem in its own right, presents to the reader, Nnu Ego, a love child from an open affair by a woman who refuses to be bound by the chains of marriage, is the reincarnation of a slave girl who was killed by her father before she was born. Nnu Ego’s mother, Ona is an unconventional Igbo woman. She chooses to have an affair with a wealthy local chief who proposes marriage to her. She refuses the marriage proposal, because “he married a few women in the traditional sense, but as he watched each of them sink into domesticity and motherhood he was soon bored and would go further afield for some other exciting, tall and proud female” (Joys of Motherhood 10). She chooses not to be an addition to his harem, but content to be his mistress as long as he meets with her in her father’s
Stasch, R. (2003). Separateness as a relation: The iconicity, univocally and creativity of Korowai mother‐in‐law avoidance. Journal of the Royal Anthropological Institute, 9(2), 317-337
This story was published in 1903 this was during the Meiji Restoration period (from 1868-1912) where women had no legal rights and were subjected to the men of the house. Women have always had this idea of them being less than men and having to listen and obey what they say. But in this story it represents a counter hegemonic ideologies of a woman “Princess Moonlight” where she decided what to do with her live despite what her step-father said. In terms of interpellation there are “individuals [that] recognize themselves as subject through ideology” (Chicago), like when your grandparents ask you to do something and you do it right away. The grandchild is the subject because he made is full attention go to whoever was talking. Then you have the domination person/group they are the ones who have the control. But during this social history time period the fathers and husbands authority was lessened. This can be seen through the authors’ background when she moved back to Japan in 1887 to live with her father. But before I explain how Yei become to believe certain ideologies and decision you need to know some back ground on what was going on with women during before, during, and after her life in both England and
In The Good Earth, by Pearl S. Buck, the symbol of land is so dominant that it permeates and ties together the entire story. O-lan acts as a representation of the land. The novel goes beyond her superficial features which resemble that of the earth. O-lan is described as having a brown hue, a simple, intent disposition, and an abounding inner life. O-lan’s practicality, perseverance, and fertility all embody the giving facets of the land. Just like O-lan, the earth is constantly supporting life and showing its resourceful nature. The pivotal role O-lan and the land play both seem to taper in Wang Lung’s view, and is put aside until they each reach a point of declination. Wang Lung views both O-lan and the land as important entities in his life, however he constantly values his land over his wife.
The narrator, Tambu is culturally restricted to roles that denied her opportunity to rise above domesticity. Tambu is trapped which is portrayed when her mother says, “and these days it’s worse, with the poverty of blackness on one side and the weight of womanhood on the other” (16). Tambu’s story traces her hardships from infancy; she has to cultivate the fields, fetch the water from Nyamarira river, look after her young siblings, and cook for the family. Many of these roles obstructed her chances of attending school, her brother, Nhamo, on the other hand is able to study. He is privileged to attend school despite the family having to eke out a living. The relationship between Tambu and Nhamo is reduced to that of the privileged and the non-privileged. Nhamo has all the opportunities becau...
Pramoedya Ananta Toer’s This Earth of Mankind is an allegorical novel describing the growth of protagonist Minke during the pre-awakening of colonized Java. Set in 1898 during the period of imperial Dutch domination over all aspects of Javan life, the novel provides a clear image of the political and social struggles of a subjugated people through the point of view of a maturing youth. Using several of his novel’s major characters as allegorical symbols for the various stages of awareness the citizens of Java have of Indonesia’s awakening as a modern nation, Toer weaves together an image of the rise of an idyllic post-colonial Indonesia with modern views of Enlightenment ideals.
Those who do so become outcastes. Some other assertions regarding inheritance, in Manusmrti are as follows. V.201, tell that eunuchs and outcastes, persons born blind or deaf, the insane, idiots and the dumb and those deficient in any organ receive no share. They are however, entitled to maintenance. And if any of these marries, the offspring of such union is worthly of a share (V.203). Debts and assets are to be duly distributed equally (V.218), while a dress, a vehicle, ornaments, cooked food, make and female (slaves) property destined for prior use or sacrifices and a pasture ground, are declared to be
The protagonist Tan-Tan and the other inhabitants of the planet Toussaint have descended from ancestors who had left Earth to forge a new society free from the racist premises inextricably bound up in terrestrial communities. Toussaint is run by an Internet-like information system, known as “Granny Nanny”, invented by the Marryshow Corporation. Each person on the planet is injected with nanomites at birth that allow them a mental access to Granny Nanny. This access takes the form of an eshu, functioning as the local Artificial Intelligence that becomes a mental voice within the head, and performs multiple tasks and provides information upon request. Tan-Tan spends her childhood in Cockpit County, until her father, Antonio, poisons his wife’s lover during Toussaint's annual Jonkanoo Carnival. Knowing he will be punished by the all-seeing Granny Nanny, he escapes with Tan-Tan to the penal dimension, New Half-Way Tree, where Granny Nanny cannot reach him. At New Half-Way Tree, a douen (the lizard-like sentient species that is native to the planet) named Chichibud, leads them into the nearest human settlement, Junjuh. At Junjuh, Tan-Tan’s life takes a disturbing turn when her father begins to exploit her sexually. This traumatic experience causes a split in her personality. Tan-Tan becomes