Analysis Of Catalina De Erauso

In analyzing portrayals of women, it is appropriate to begin with the character of Margarita. For, within the text, she embodies the traditionally masculine traits of bravery, resilience, and violence as a means of liberating herself from an existence of abuse and victimhood. Even more, the woman plays upon stereotypes of femininity in order to mask her true nature. The reader witnesses this clever deception in a scene where the character endures a “wholesome thrashing” from her huge, violent, and grizzly bear-like husband, Guerra (81). Although Margarita “[submits] to the infliction with great apparent humility,” her husband is found “stone-dead” the next morning (81). Here, diction such as “submits” and “humility” relate to the traits of weakness, subservience and inferiority that are so commonly expected of women, especially in their relationships with men. Yet, when one

For men, though, the choice was remained their own. De Erauso demonstrates this when she, in the role of a man, evades multiple proposals in order to remain free and mobile. This shows that while women were tied down in society and expected to have a man settle with them, men had the opportunity to continue to travel freely and independently. The idea is that women were forced by society to be entirely dependent in order to hold an advantageous position in life. Tied in with this theme of masculine freedom exists the matter of fighting. De Erauso displays her ability to duel for her pride on many occasions, and this is something that she would be incapable of doing in the role of a woman. Only men were allowed the outlet of fighting in order to assert dominance, whereas women had no dominance at all. Women were expected to be entirely passive and dependent (Bentley & Ziegler, 534). In one case in specific, a woman de Erauso encounters, doña Catalina, even hires an Indian man to attack another woman for her because she did not have the societal freedom to do so herself (Erauso, 36). In the realm of outward violence, women were greatly restricted while men had no limitations other than the law above them. De Erauso explores this freedom in the form of fighting, gambling, and being reckless in general. Had she been presented as a woman in these scenarios, she would have suffered far more

Convinced of the superiority of Catholicism to all other religions, Spain insisted that the primary goal of colonization was to save the Indians from heathenism and prevent them from falling under the sway of Protestantism. The aim was neither to exterminate nor to remove the Indians, but to transform them into obedient Christian subjects of the crown. To the Spanish colonizers, the large native populations of the Americas were not only souls to be saved but also a labor force to be organized to extract gold and silver that would enrich their mother country. Las Casas’ writings and the abuses they exposed contributed to the spread of the Black Legend-the image of Spain as a uniquely brutal and exploitative colonizer. This would provide of a potent justification for other European powers to challenge Spain’s predominance in the New World.

In colonial Latin America, one aspect of life that was constantly under attack and had to be guarded at all costs was the ideal of one's Honour. Women in colonial Latin America had to especially be on their guard to protect their honour, as an unanswered attack to their honour could ruin a family's honour. But if a woman's honour was attacked there were ways for her to protect it. The honour women possessed at the time was said to be not as important as the honour of a man, but it is, in fact, more important then the man's. By using Richard Boyer's document Catarina Maria Complains That Juan Teioa Forcibly Deflowered Her and Sonya Lipsett-Rivera's document Scandal at the Church: Jose de Alfaro Accuses Dona Theresa Bravo and Others of

She presents various forms of discourse about indigenous women’s sexuality written by scholars as well as first-hand accounts of explorers such as Amerigo Vespucci. With a careful eye for exaggeration and fantasy as well as understatement, euphemism, and deception, she observes evidence of sexual violation such as when resistance or lack thereof is mentioned by, say, an explorer describing sexual contact with indigenous women. Wood traces the changing societal attitudes about rape, including the blaming of victims of rape and the possible excusing of rape as a sort of outlet for soldiers. She describes the many potential uses of sexual violation in conquest, concluding that although it may not have been a conscious or concerted strategy by conquerors, it certainly played a crucial role in the conquest of the

“Beautiful and Cruel” marks the beginning of Esperanza’s “own quiet war” against machismo (Hispanic culture powered by men). She refuses to neither tame herself nor wait for a husband, and this rebellion is reflected in her leaving the “table like a man, without putting back the chair or picking up the plate (Cisneros 89).” Cisneros gives Esperanza a self-empowered voice and a desire for personal possessions, thing that she can call her own: Esperanza’s “power is her own (Cisneros 89).” Cisneros discusses two important themes: maintaining one’s own power and challenging the cultural and social expectations one is supposed to fulfill. Esperanza’s mission to create her own identity is manifest by her decision to not “lay (her) neck on the threshold waiting for the ball and chain (Cisneros 88).” Cisneros’ rough language and violent images of self-bondage reveal the contempt with which Esperanza views many of her peers whose only goal is to become a wife. To learn how to guard her power

During the Mexican Revolution, Mexico as a nation torn in many directions, people gave up simple farming lives to take up arms against causes that many of them did not fully understand. Gender roles during the period in Mexico were exceptionally degrading towards women. Having little more rights than slaves and treated as trophies or property more than human beings, women role in society was nothing near that of a man’s. In The Underdogs, Mariano Anzuela highlights the issue of gender roles by continuously illustrating the punitive role of women and their mistreatment. Augmenting Anzuelas work with citations from Oscar Lewis and Stephanie Smith will paint a picture of the degrading gender roles for women during the Mexican Revolution. Highlighted points brought up by Azuela are how men speak with and treat women, women’s place in society, and general disregard for women’s feelings.

In “Lieutenant Nun: Memoir of a Transvestite in the New World” by Catalina de Erauso, a female-born transvestite conquers the Spanish World on her journey to disguise herself as a man and inflicts violence both on and off the battlefield. Catalina discovers her hidden role in society as she compares herself to her brothers advantage in life, as they are granted money and freedom in living their own lives. Erauso decides to take action of this act of inequality by forming a rebellion, as she pledges to threaten the social order.The gender roles allotted to both men and women in the Spanish world represent the significance of societal expectations in order to identify the importance of gender in determining one’s position in the social order in the Spanish World.

“The Myth of the Latin Women” was writing by Judith Ortiz Cofer, a women born in Puerto Rico. Ortiz is a person who seems really Passionate about this specific subject. “The Myth of the Latin Women” points out the many stereotypes Latin women go through in their day to day lives. The things that upsets Ortiz is that there are so many people who are not a Latin background that don’t realize the importance of this issue. The main purpose of “The Myth of the Latin Women” is to get people to understand that their words will hurt someone and Ortiz convey this throughout the essay with the use of logos, ethos and pathos.

Catalina de Erauso’s memoir, Lieutenant Nun: Memoir of a Basque Transvestite in the New World, depicts gender relations in the early 17th century Spain. Erauso, through her detailed narrative of personal encounters with transvestism, reveals significant implications of the roles and expectations of the gender binary during this era. Her memoir evidently portrays gender binaries in dress, emotion, and interaction within society as she describes aspects of her journey from the perspective of both a woman and man. The male gender exhibits idealized masculine qualities, such as being violent and spontaneous, and the female gender exhibits idealized feminine qualities, such as emotional suppression and tranquility. Erauso expresses the distinct

The opening chapter of this book discusses the role of women in the Californian provinces, and the problems they faced just because they are women. One of the major problems that women faced at this time, was the constant sexual abuse by Spanish soldiers. The soldiers raped women of all ages and hurt anyone that tried to stop them. During these acts of abuse, venereal diseases, such as syphillis, would be past along to the Native Women and then across their missions. This disease soon became

Sofia's ongoing conflict with her father represents a struggle for control of her sexuality. Their arguments also illustrate the cultural differences between the United States and the Dominican Republic. In traditional Dominican culture, a man's honor is determined in part by his ability to protect and guard

Sor Juana again demonstrates her superior knowledge and capabilities in employing complex Latin language into her argument. As suggested by Stephanie Kirk, “Latin wielded a symbolic power throughout the early modern period” (Kirk 83). Therefore, Sor Juana’s use of Latin language when speaking directly to the patriarchy is ironic as she flaunts her immense knowledge to those who originally restricted her from pursuing education. Ultimately, Sor Juana’s “To the Gentleman in Peru” is a poem filled with critical language and addresses issues of gender roles and the limitations of “woman” in Colonial Mexico.

During the eighteenth century, marriage was a representation of not only the unity between man and women but it was also a representation of a woman taking a servile, less meaningful role in the household. Once married, women were expected to be completely submissive to their husbands. This was the norm across Europe and even in enlightened society. These relationships were hierarchical. It was not customary for women to attend schools that educated men the math and sciences. Women holding privileged positons in society traditionally allotted to men were seen as the exception. Yet these exceptions did not generally bother society because they did not lead to certain conclusion that women could do anything. In Gotthold Lessing’s novel “Nathan the Wise” and Francoise de Graffigny’s “Letters from a Peruvian Woman”, both authors upset traditional expectations about what constitutes a novel’s happy ending by refusing to end either of their novels with weddings. In Lessing’s “Nathan the Wise”, the rejection of marriage plot reflects a larger symbolic representation of religious tolerance. While in Graffigny’s novel “Letters from a Peruvian Woman”, the rejection of marriage plots illustrates a woman whose circumstances would make her the exception. Zilia, Graffigny’s main character, was an enlightened woman who chose sovereignty over servitude. Therefore, I would argue that the intentions behind both Lessing and Graffigny’s rejection of the marriage plot was not to serve the same

Women have restricted opportunities to develop a personal identity and thrive in another space than the private one in which they are expected to take care of domestic matters. This appears clearly in the documentary The Blossoms of Fire as women from Juchitán are criticized in a magazine for having too much power. Women are expected to obey men, not to give orders to them. Their perceived independence in Juchitán thus appears as strange. Indeed, in Mexico, there is a clear dichotomy between “La Madonna” and “La Malinche”. Women can only fit in these two categories. Understanding the specificity of their situation in Juchitán means understanding this cultural dichotomy first. “La Madonna” embodies the perfect wife: she has many children, takes care of her husband and her home, she is the exclusive property of her husband and thus receives complete cultural approval. As for “La Malinche”, she is described as a whore: she is marginalized because she is sexually active outside of the realm of marriage. Her name is a reference to an enslaved indigenous child who was given to Hernán Cortés. She was his translator, advisor as well as mistress during his conquest of the Aztecs. She had a child with him. She became a scapegoat for the conquest. In both cases, women are not perceived as multi-layered people. They are either “good” or “bad”. In that perspective, it seems that