A Patriarchal Culture Exegesis Of Ezra 9 : 1-15

The first chapter in “Song of Solomon” immediately sets a precedence for the traditional gender roles for this particular community of the man working and of the woman taking care of domestic duties and ensuring her outward appearance matched the societal expectations (Morrison 3-4). The Author writes “men were at work; and most of the women were fastening their corsets and

The status of women in Palestine during the time of Jesus was very decidedly that of inferiors. The women is, ‘in all things inferior to the man,’ as stated by first century

Prior to and throughout the late middle ages, women have been portrayed in literature as vile and corrupt. During this time, Christine de Pizan became a well educated woman and counteracted the previous notions of men’s slander against women. With her literary works, Pizan illustrated to her readers and women that though education they can aspire to be something greater than what is written in history. Through the use of real historical examples, Christine de Pizan’s, The Book of the City of Ladies, acts as a defense against the commonly perceived notions of women as immoral.

Thus, the rescue and adoption of Moses is a women's rebellion, staged in a feminine

The biblical allusions Gwynn makes are used to expose the problem of societal pressures women face as a result of biblical teachings. When unhappy and doubtful of such teachings, the church “instantly referred [her] to text in Romans/ And Peter’s First Epistle, chapter III.” (7-8), a biblical reading that preaches the act of suffering for God’s will and the obedience of a woman to her husband as she is the “feebler vessel”. However, Gwynn points out the flaw of this instruction when he portrays what a sinner her husband is as he “grabbed [his] pitchforks, donned [his] horns, / and sped to the contravene the hopes of heaven, / Sowing the neighbors’ lawns with tares and thorns.” (10-12).

The story of the Concubine of a Levite in Judges 19-20 may be one of the harshest examples of female objectification throughout the Bible. The story takes place during a period without a monarch. It begins with the Levite Husband leaving his home to fetch his concubine who fled to her father 's home in Gibeah. This story showcases the brutal rape of a nameless woman.

In the novel, Song of Solomon, most of the women are mistreated, and men are seen as the superior. This book addresses feminism from various perspectives. Feminism is the advocacy of women's rights on the ground of the equality of the sexes. Throughout the novel, women are not treated equally. Men automatically assume that women will take the “motherly role” and take care of all the children. All the women seem to have to reach this “beauty standard,” or else they will be embarrassed. Most of the women are sexually objectified by the men, also. Overall, it appears that men have too much control of the opposite sex in Song of Solomon. There is only a small portion of women who are independent of men, but those who are get rejected by

Through its ethnocentric tales and family based beliefs, Elizabeth Warnock Fernea’s Guests of the Sheik suggests that to find the true representation of Islamic culture, one must leave ethnocentrism behind. Not only will we discuss ethnocentrism and the cultural differences between Western and Middle Eastern societies, we will also take a look at the women of El Nahra and family within the differing societies.

In the Hebrew Bible, the Book of Genesis and the Greek play Medea, by Euripides, contain female characters that can be seen as complex and have significance and meaning in the text. There are many interpretations involving the female characters, some characters may be portrayed as weak and irrational or strong-willed and wise. I will argue that, women are portrayed in the Hebrew Bible and Medea as irrational and senseless, in order for the men to be portrayed as superior and for women to be seen as inferior. This idea of the female characters being irrational and senseless can be seen in Genesis 4, Genesis 18, Genesis 29, and throughout the Medea play.

In the United States in the 19th century women were expected to act in a particular manner and were destined to fill a certain sphere of society apart from men. Men being expected to live a public life, whether it was work or socializing with other men, while women were expected to live mostly at home, taking charge of the household and rearing children. Education was not portrayed as a necessity either; very few women were given the same opportunities as men. The Kingdom of Matthias presents this theme of sexism in many instances, and in addition, it served as a base for “The Kingdom”. Matthias was seen by some as a “woman-hating Prophet,” (Johnson, 101), this was seen repeatedly in both his treatment of women and his general thoughts of them. When speaking at his nightly meetings, in the days before ‘The Kingdom’, he stated, “Every thing that has the smell of woman will be destroyed. Woman is the cap sheaf of the abomination of desolation – full of all deviltry.” (Johnson, 93). This is but one of his many declarations against the entirety of

The fictional accounts of women’s experiences in Fadia Faqir’s, Pillars of Salt, illustrate issues articulated by women’s rights activists in the Middle East. Traditional roles of women and men and a mythology of femininity and masculinity are juxtaposed with the disparate realities of the characters. The damaging forces of colonial rule, war, and Westernization are also exposed.

It is tough to get a clear look into the ways Meyers interprets textual evidence since her focus on women’s religion is often marginalized. Nonetheless, she does with what she has to make a full and convincing argument. Meyers identifies that feminist biblical study is masculinized, so she decides to uncover the role of women in the sanctuary through the Deuteronomic use of unisexual terms such as “you” and “person”. In doing so, she concludes that both women and men were to engage in communal events and offerings (Meyers 2002, 279-280).

The Bible is controversial on the matter of gender equality. There are numerous contradictions about the status of women in Christian society. Historically, the most prominent interpretation has been rather negative toward women. The Christian Church, with principally male authority, emphasizes the idea that women are inferior to man. They focus on Eve’s sin leading to a punishment that “her husband will have authority over her.” (Drury, 34)

The rigidity of gender norms and gender roles is analogous to those in the New Testament and provides insight on how the society present in the story uses religion to present women as a monolith. Due to biblical expectations, women are constrained from making autonomous decisions, thus forcing them to follow a moral code. In the bible, women are groomed to become child bearers and “pure” wives (Titus 2:4-5), an idea shared in the book. This promotes them as having no sense of self-ownership, which objectifies them as characteristics, not humans with nuanced emotions nor ideals. An example of this is Purisima del Carmen. After she got married, Purisima’s teaching career ended quickly because of

In the Season of Migration to the North, Tayeb Saih portrays the heavy issues of sexism and colonialism through the role of women. The book not only informs its readers of the stereotypical gender roles, but it also illustrates the truth behind colonialism as a conquest of a people often enslaving them mentally and leaving them empty. According to this lens, the gender roles of men like Mustafa Sa’eed and Wad Rayyes represent the colonizers who ravish the colonized (personified by the female characters). Salih’s men are primarily sexual beings who see women as theirs to conquer while the women are meant to be subservient to sexual conquest.