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.

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.

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).

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

There is ambiguity in Ethiopian eunuch that defined a distinguished difference he was embodied. This ambiguity can be different in regards to class, race, and gender, but what are his class, gender, and race? In an illustration of Acts, F. Scott Spencer noted that a “comprehensive examination of the Ethiopian traveller’s place in ancient society in relation to standard categories of race, class, and gender uncovers a fascinating, multifaceted character which defies easy classification”. Cottrell R. Carson stated more expressively as “In many respect, the Ethiopian eunuch defies categorization. His lack of definition is extreme”. How can we administer these ambiguities in a biblical character? In order to handle this question, it is expedient to first observe how we read the eunuch’s identity in the circumstances of religion, class, race, gender, and sexuality.

Goddess, Whores, Wives and Slaves: Classical Women of Antiquity, written by Sarah B. Pomery, focuses on the main categories of women in the literature and society of ancient Greece and Roman over a time period of fifteen hundred years. Pomery focuses on these roles and how they are significant in the development and structure of these great ancient civilizations. Her goal in writing this book was to expand upon her first book, entitled Goddesses as she discusses in the Preface of this book. She wanted to include the significance of all women’s roles beyond just that of Olympian women because the first thesis was so well received.

Is a woman stronger than we” (50-51 p.740). Laws made by man conflicting with laws made by the gods, show of pride that the gods despise, and the power of gender are some of the broader issues heavily discussed in

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).

Judith’s Transformation and Translocation: A Story of Power Inversion In Judith 10:1-16, 13:1-10, the narrative plot can be framed in many ways. As a story of military victory, it can be viewed as a celebratory account or as a propaganda narrative. The tale may also be placed within its greater theological context, where it becomes a story of deliverance by God from the Assyrians. However, a third critical approach to interpreting this text is to examine how the narrative assigns value to the actions of women. In this text, showcasing Judith’s interactions with the men of the story elucidates the narrative significance of beauty, intelligence, deceit, and agency.

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