Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
The portrayal of women in 19th century literature
History of women in literature
How are women portrayed through literature
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: The portrayal of women in 19th century literature
Sor Juana Ines de la Cruz, a nun and a poet in the seventeenth-century, stated that, “Misguided men, who will chastise a woman when no blame is due, oblivious that it is you who prompted what you criticize…” perfectly described the situation of women in colonial Mexico. In colonial Mexico patriarchal ruling was applied both privately and publicly. While, men were allowed to participate in politics, obtain an education and given the power to make decisions regarding women’s life. Women, on the other hand, were controlled either by their fathers or husbands; who did not allowed them to participate in activities outside their house and their education was restricted to “how to be a good wife”. While the above was true, there are also documented cases that demonstrate that women, especially widows and unmarried, played a fundamental role in the socio-economic and political structure of colonial Mexico. Through the discussion of some exceptional women who were able to challenge men’s power, I will demonstrate that the common belief that colonial Mexico was largely dominated by men was not necessarily true.
One of the most fundamental institution of colonial Mexico was the family. According to Mark A. Burkholder and Lyman L. Johnson, “‘family’ in this context meant not only the biological family, but also the larger set of family relations created by marriages and by forging alliances through the selection of godparents…”. The nucleus of the family was the father who exerted a great deal of power over other members of the family. Both, men and women were control by their fathers but, man were given certain liberties that were not presented to women. For instance, Susan Socolow mention that “daughters had to be controlled, and the...
... middle of paper ...
...ca Women: Historical Perspectives, edited by Asuncion Lavrin, 23-60. Westport, Connecticut: Greenwood Press, 1978.
Socolow, Susan M. The Women of Colonial Latin America. New York: Cambridge University Press, 2000.
Tutino, John. "Power, Class, and Family: Men and Women in the Mexican Elite, 1750-1810." The Americas, No. 3 (1983): 359-381. http://www.jstor.org/stable/981230 (accessed December 1, 2013).
Twinam, Ann. “The negotiations of Honor: Elite, Sexuality, and Illegitimacy in Eighteenth-Century Spanish America”. In The Faces of Honor: Sex, Shame, and Violence in Colonial Latin America, edited by Lyman L. Johnson and Sonya Lipsett-Rivera, 68-102. Albuquerque: University of New Mexico Press, 1998.
Twinam, Ann. Public Lives, Private Secrets: Gender, Honor, Sexuality, and Illegitimacy in Colonial Spanish America. Stanford, California: Stanford University Press, 1999.
Additionally, this essay would be a good read for those interested in the topic of sexuality, gender and culture or anyone studying anthropology. This essay contributes to understanding aspects of California history that is not primarily discussed. The reader gets and insight on two different cultures, and the effects of them merging together -- in this case, the cultures of the Spaniards and Indians. I believe that this article supports Competing Visions as the text also discusses how “the object of the missions was to convert the natives to Christianity as well as to Hispanicize them…” and both touch upon the topic of the rapes of
Juan Seguin was born into a politically prominent family in 1806 to Juan Jose Maria Erasmo de Jesus and Maria Josefa Becerra. From an early age Seguin was entrusted by his father to handle certain business and political affairs. “During the time his father served as Texas deputy of the Constituent Congress, Juan handled the postmaster’s duties, helped his mother tend to the fields, and to some degree acted as intermediary between Erasmo and Austin.” Seguin’s father, Erasmo, worked with St...
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 author of Mexican Lives, Judith Adler Hellman, grapples with the United States’ economic relationship with their neighbors to the south, Mexico. It also considers, through many interviews, the affairs of one nation. It is a work held to high esteem by many critics, who view this work as an essential part in truly understanding and capturing Mexico’s history. In Mexican Lives, Hellman presents us with a cast from all walks of life. This enables a reader to get more than one perspective, which tends to be bias. It also gives a more inclusive view of the nation of Mexico as a whole. Dealing with rebel activity, free trade, assassinations and their transition into the modern age, it justly captures a Mexico in its true light.
Upon returning to the Dominican Republic after many years, Yolanda decides to take a trip across the island––something her family views as ridiculous. “‘This is not the states’ . . . ‘A woman just doesn’t travel alone in this country.” (9) This quote highlights the sexism inherent in Dominican society. Yolanda’s family is asserting that women are not individuals capable of taking care of themselves. On another hand, Yolanda’s close friendship with Mundín causes tensions as their mothers confront them about crossing gender lines. “My mother disapproved. The outfit would only encourage my playing with Mundín and the boy cousins. It was high time I got over my tomboy phase and started acting like a young lady señorita. ‘But it is for girls,’ . . . ‘boys don’t wear skirts.’” (228) This is an example of how Dominican societal norms and gender roles have impacted the sisters. Yolanda and Mundín were the only boy-girl playmates out of all the García children, yet this was frowned upon by both of their parents as to not impede the seemingly inevitable growth of Yolanda’s femininity, and conversely, Mundín’s masculinity. Moreover, this shows how societally-prescribed gender roles were instilled in Yolanda at a young age. However, this is not the only way in which women’s freedoms are
Women, like black slaves, were treated unequally from the male before the nineteenth century. The role of the women played the part of their description, physically and emotionally weak, which during this time period all women did was took care of their household and husband, and followed their orders. Women were classified as the “weaker sex” or below the standards of men in the early part of the century. Soon after the decades unfolded, women gradually surfaced to breathe the air of freedom and self determination, when they were given specific freedoms such as the opportunity for an education, their voting rights, ownership of property, and being employed.
Susan Migden Socolow’s The Women of Colonial Latin America provides a comprehensive account of the varied roles of women in the colonial societies of Spanish and Portuguese America, spanning the three centuries between the conquests of the late-fifteenth century and the commencement of independence in the early-nineteenth century. Professor Socolow writes that “the goal of this book is to examine these [gender] roles and rules and thus understand the variety and limitations of the female experience in colonial Latin America” (1) and manages to carry this argument clearly and convincingly throughout the work. She argues that the patriarchy, Iberian patriarchy in particular, was encompassed in the church, laws, and traditions of colonial society
Moraga, Cherrie. “Queer Aztlan: the Reformation of Chicano Tribe,” in The Color of Privilege 1996, ed Aida Hurtado. Ann Arbor: University Michigan Press, 1996.
Thesis Statement: Men and women were in different social classes, women were expected to be in charge of running the household, the hardships of motherhood. The roles that men and women were expected to live up to would be called oppressive and offensive by today’s standards, but it was a very different world than the one we have become accustomed to in our time. Men and women were seen to live in separate social class from the men where women were considered not only physically weaker, but morally superior to men. This meant that women were the best suited for the domestic role of keeping the house. Women were not allowed in the public circle and forbidden to be involved with politics and economic affairs as the men made all the
As the years dragged on in the new nation the roles of men and women became more distinct and further apart for one another. Women were not allowed to go anywhere in public without an escort, they could not hold a position in office let allow vote, and they could only learn the basics of education (reading, writing, and arithmetic). In law the children belonged to the husband and so did the wife’s property and money. The only job women could think about having was being a ‘governess’ which would give other women education.
To understand the significant change in the role of the women is to understand its roots. Traditionally, women in colonial America were limited in the roles they played or limited in their "spheres of influence." Women were once seen as only needed to bear children and care for them. Their only role was domestic; related to activities such as cooking and cleaning. A married woman shared her husband's status and often lived with his family. The woman was denied any legal control over her possession, land, money, or even her own children after a divorce. In a sense, she was the possession of her husband after marriage. She "... was a legal incompetent, as children, idiots, and criminals were under English law. As feme covert she was stripped of all property; once married, the clothes on her back, her personal possessions--whether valuable, mutable or merely sentimental--and even her body became her husband's, to direct, to manage, and to use. Once a child was born to the couple, her land, too, came under his control." (Berkin 14)
Latin American society places a great deal of importance on the family as a support network; it is not uncommon for several generations to reside in the same house. This emphasis is called familismo, and the mother in the family is usually the most important figure. She “is seen as the primary nurturer and caregiver in the family…[and] plays a critical role in preservation of the family as a unit, as well as in...
Women in Mexico and the United States of America have played an important role structuring their society and elevating their status. Between 1846 and 1930, the stereotype and position of women within these countries differed vastly from one another. While various traditional roles of women remained the same, the manner in which they were viewed differed. In many ways, women in Mexico held a higher position than those in the United States during this time.
de la Cruz, Juana Ines. "Hombres Necios." A Sor Juana Anthology. Ed.Alan S. Trueblood. Cambridge, Mass.: Harvard UP, 1988.
Life in Mexico was, before the Revolution, defined by the figure of the patron that held all of power in a certain area. Juan Preciado, who was born in an urban city outside of Comala, “came to Comala because [he] had been told that [his] father, a man named Pedro Paramo lived there” (1). He initially was unaware of the general dislike that his father was subjected to in that area of Mexico. Pedro was regarded as “[l]iving bile” (1) by the people that still inhabited Comala, a classification that Juan did not expect. This reveals that it was not known by those outside of the patron’s dominion of the cruel abuse that they levied upon their people. Pedro Paramo held...