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Masculinity and femininity
Role of the woman in literature
Women's role in patriarchal society
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Recommended: Masculinity and femininity
“What is Woman?”
You can say that a woman is a woman because she has ovaries, but does this really inhibit everything that it means to be a woman. All cultures since the dawn of time had defined women in terms of procreation. The Second Sex revolves around the idea that woman has been apprehended in a relationship of long-standing oppression to man through her relegation to being man 's Other. The roles we associate with women are not given to them in birth; therefore, women are told what they’re supposed to be in life and what kind of roles they can or can’t perform. When Other is used in the book it describes the female’s secondary position in society. Beauvoir argues that man declare themselves as the one or self, and woman Other. The failure of defining woman either by her biological operations or by some broad understanding of the
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Beauvoir finds that the self needs otherness in order to define itself as a subject. The category of the otherness, therefore, is necessary in the constitution of the self as a self. Otherness is a fundamental category of human thought. Woman is consistently stated as the Other by man who takes on the role of the self. Beauvoir explains in her Introduction, woman "is the incidental, the inessential, as opposed to the essential. He is the Subject; he is the Absolute-she is the Other” (Beauvoir 6). For an individual to describe itself, it must also describe something in opposite to itself. There is also a negative undertone when you refer to yourself as a woman, whereas when you refer to a man it is positive because man represents the entirety of human beings. Women are thought of as the Other when compared with men who are seen as the Absolute. Therefore, one becomes a woman as defined by a man because of her existence. In other words, one becomes a woman by existing as a woman and living as a woman. The category of the Other is as ancient as
The Devil in the Form of a woman by Carol Karlsen details the particular treacheries towards several women of all ages inside colonial The us. This particular thought ended up being created by the male driven culture of the Puritans.. Other than as an evident disciple to the activist institution connected with traditional imagined, the girl delicate factors the particular criticalness connected with witchcraft allegations for ladies inside New England. She contends for that relevance and criticalness connected with women's areas in the devouring madness connected with witchcraft inside seventeenth century United States. She unobtrusively states that many diversions were being used to mince away witchcraft practices along with the publication of material describing the matter. This describes that a certain type of woman gambled denunciation away from scope to help the woman group gain correct portrayal in the public forum.
In Chrétien de Troyes' Ywain, women represent the moral virtue and arch of all mid-evil civilization. Women of this time had to be an object of love, which meant they had to have beauty, goodness, and be truthful. They had to be a representative of all chivalrous ideals. They also act as civilizing influences throughout the story. Women are put in the story to give men a reason for acting brave and noble. Men become knights in order to demonstrate to women that they are strong and capable of defending themselves against danger. This, they hope, will win the women's heart.
Deborah Gray White was one of the first persons to vigorously attempt to examine the abounding trials and tribulations that the slave women in the south were faced with. Mrs. White used her background skills acquired from participating in the Board of Governors Professor of History and Professor of Women 's and Gender Studies at Rutgers University to research the abundance of stories that she could gather insight from. It was during her studies that she pulled her title from the famous Ain’t I A Woman speech given by Sojourner Truth. In order to accurately report the discriminations that these women endured, White had to research whether the “stories” she was writing about were true or not.
Throughout the novel, A Thousand Splendid Suns by Khaled Hosseini, Mariam and Laila are constantly having their inner strength challenged from birth to death. They both had different lives growing up, but they both lived in the same society, meaning that they both dealt with the disrespect from the Afghani culture.
In comparison between The Yellow Wallpaper and If I Were a Man by Charlotte Perkins Gilman there is a clear picture created of a woman coming into her own. Both stories weave a tale of two women, although very different they share a common likeness in the fact they are both entrapped by their husbands. For one it was being trapped in a room for one it was monetary restrictions. Their bondage, although seemingly built from love and protection, only seems to serve as a prison within their minds.
What is otherness? Otherness is defined as “the quality or fact of being different”. We see this term thrown around, but what does it really mean? In the world we live in today, being viewed as “other” is considered a negative aspect of a person's personality. Through the society that impacts how we see ourselves, the thought of otherness has been constructed based off of a person's social identity. In the essay “Between the Sexes, a Great Divide” author Anna Quindlen states that different genders should not define the social aspect of one another. Similarly, in Paul Theroux’s essay titled, “Being a Man” he acknowledges the fact that in the society we live in, “being a man” is a standard stereotype that men should not compare themselves to in order to be considered “manly”. Both authors identify the problem of gender expectations that results from otherness; however, while theroux makes the divide worse by generalizing with a bitter tone, Quindlen invites everyone to “do the dance” despite the discomfort and awkwardness that might occur between both genders.
One cannot escape one’s fate. The theme of fate and freewill is central to William Shakespeare’s play Richard III, in which Richard III battles with the two in his quest for the crown. Richard seeks to escape his fate as a deformed and unfinished hunchback by using what little power he has to gain more power and respect. Although Richard thinks that he is acting on his own free will, fate still controls him throughout his journey. In addition, Richard’s fate is expressed in the form of a curse that Margaret delivers as punishment for his crimes against her and her family. Even though everyone sees Margaret as an irrational person, her curses against Richard and several other people end up coming true. Although Richard’s fate comes true, free will is still seen throughout the play, namely in the struggle of conscience.
According to “The American Heritage Dictionary of the English Language”, the word “feminity” is defined as “the quality or condition of being feminine or a characteristic or trait traditionally held to be female.” Further speaking, feminity is formed by various socially-defined and biologically-created gender roles played by women influenced by a number of social and cultural factors. For example, the traditional gender roles of women include nurturer, birth giver, homemaker and caregiver. However, marked by a series of women's rights movements starting from the 19th century, women’s gender roles, as well as the ways how society and men perceive women, have been largely changed. This significant change, described as a process of female awakening, was widely reflected in many contemporary literature works. This essay will specifically focus on the construction of feminity in two short stories, “Hills Like White Elephants” by Ernest Hemingway and “The Stoy of an Hour” by Kate Chopin through examining how the authors define “feminity” in their treatment of female characters.
Self-definition is crucial, not only to being, but to creating. As Gilbert and Gubar so astutely note in The Madwoman in the Attic, "For all literary artists, of course, self-definition necessarily precedes self-assertion: the creative 'I AM' cannot be uttered if the 'I' knows not what it is" (17). One way of describing this work of self-definition is as "learn[ing] to understand what around and about us and what within us must live, and what must die" (Estes, 33). But female definition has not been this sorting out process of self-definition. Instead, it has been a static male definition "by default" or "by intent." If the female is to create herself, she must begin with a process of self-definition whose first step is, of necessity, a negation of the hitherto established male definition of "female." Virginia Woolf calls this "killing The Angel in the House" (PFW 286). Before she can say "yes" by creating a positive form she must first say "no" to the false positive form created by a patriarchal society. Before she can reclaim herself from the negative space of t...
In her essay, Woman in the Nineteenth Century, Margaret Fuller discusses the state of marriage in America during the 1800‘s. She is a victim of her own knowledge, and is literally considered ugly because of her wisdom. She feels that if certain stereotypes can be broken down, women can have the respect of men intellectually, physically, and emotionally. She explains why some of the inequalities exist in marriages around her. Fuller feels that once women are accepted as equals, men and women will be able achieve a true love not yet known to the people of the world.
The construction of gender is based on the division of humanity to man and woman. This is impossible ontologically speaking; because the humans are not divided, thus gender is merely an imaginary realm. It only exist in the language exercises, and the way that cultural products are conceived in them. This essay is a preliminary attempt to offer an analysis of ‘One Is Not Born a Woman’ by Wittig and ‘The Second Sex’ by Simone De Beauvoir holds on the language usage contribution to the creation of genders and the imagined femininity.
Beauvoir is right in this sentence because a newborn cannot define who it is at birth, but rather discovers who he or she is and will become in the course of their life progresses. Butler writes about how a baby is humanized when the question “Is it a boy or girl?” (142) is asked. The moment the question is answered is the moment the child’s life is preplanned by factors outside its control. Butler also writes that ender and sex are two distinct terms where sex is the way the person is born and gender is how they feel and want to be. The article tells us that gender is an activity, the act of becoming someone and is a verb in that
Doctor Robert Parker of Yale University identifies three major waves of feminism. First wave feminism was driven by a goal of establishing women’s rights. I like to think of this wave as our Humanization wave. Women were fighting for the right for basic human rights such as the right to vote, opportunities for education, and entitlement to property. The driving factor of this wave was to look to women as a human being not anything less. Women that are embedded in this wave were confined to the rules of their husbands thus being docile bodies of the home. They cooked, cleaned, did their husbands dirty laundry, and made babies. De Beauvoir would consider these women under the unessential “other” the women who have very little voice and say in
There has been a long and on going discourse on the battle of the sexes, and Simone De Beauvoir’s The Second Sex reconfigures the social relation that defines man and women, and how far women has evolved from the second position given to them. In order for us to define what a woman is, we first need to clarify what a man is, for this is said to be the point of derivation (De Beauvoir). And this notion presents to us the concept of duality, which states that women will always be treated as the second sex, the dominated and lacking one. Woman as the sexed being that differs from men, in which they are simply placed in the others category. As men treat their bodies as a concrete connection to the world that they inhabit; women are simply treated as bodies to be objectified and used for pleasure, pleasure that arise from the beauty that the bodies behold. This draws us to form the statement that beauty is a powerful means of objectification that every woman aims to attain in order to consequently attain acceptance and approval from the patriarchal society. The society that set up the vague standard of beauty based on satisfaction of sexual drives. Here, women constantly seek to be the center of attention and inevitably the medium of erection.
Simone De Beauvoir authored The Second Sex which regards the treatment of women throughout history. Introducing the popular work, she framed the theoretical question of “what is a woman?” (de Beauvoir, 34). Writing, first, a consideration upon a biological definition, she ends up rejecting the societal norm, for her own existentialist notion. This can be both compared and contrasted to the views of radical feminists, including Monique Wittig. The differences between such views directly affect the formulation of gender inequality and strategies correlated to feminism.