The classic Greek myths found in Mythology and ancient stories told in the Bible, often show striking resemblance to each other in narrative, symbolism, and thematic content. In both texts’ respective “Creation Stories”, women are portrayed similarly, cast in a rather unflattering light. The representation of women in both Mythology and the Bible and their portrayal has lasting impact on the way woman are perceived in the present day.
In “The Metaphorical Lesbian: Edna Pontellier in The Awakening” Elizabeth LeBlanc asserts that the character Edna Pontellier is an example of what Bonnie Zimmerman calls the “metaphorical lesbian.” It’s important to distinguish between Zimmerman’s concept of the “metaphorical lesbian” and lesbianism. The “metaphorical lesbian” does not have to act on lesbian feelings or even become conscious of herself as a lesbian. Instead, the “metaphorical lesbian” creates a space for woman-identified relationships and experiences in a heterosexually hegemonic environment.
I chose a testimony given by a woman named Regina Lewin. She had a pretty good life before the war started. She was an only child and told of shopping with her mother and playing with her friends, visiting her grandma’s house for vacation like she always did. Also how most of the boys were mean to the girls, teased them all the time, but she had friend that was a boy and he was like her brother. He was protective of her and helped her out.
She appeals to religious morals by stating, “He has usurped the prerogative of Jehovah himself” (Stanton 558) and emphasizes that man has denied women the rights of participating in the church. She emphasizes this in order to synchronize her ideas with the religion no one then dared to challenge. This religious accusation conveys the fact that women are being denied even the most basic religious rights.
Through colloquialisms, interpretations are often lost. Another anomaly is that words change definition over time, and depending on the culture, the same words may have a completely different meaning. For instance, prior to 1950, the word gay simply meant happy. Today, it refers to homosexuality. Sometimes words can even have different meaning among subcultures of the same society. In the American Caucasian culture, the word “punk” generally refers to someone who likes rock music and may have a colorful Mohawk. In African American culture, the word punk has shifted over time to mean a feminine male. Understanding the culture of the original authors of the Bible will give believers a deeper understanding of the Word.
Sexuality and spirituality thrives as other topics in which Anzaldua combines genres. In this instance she combines history and autobiography. Again this gives a more humane look at history. However, this use is more distinctly personal whereas the previous combination of history and poetry provided a more universal personal approach. This talks about Anzaldúa’s part in history. Anzaldúa writes, “Being lesbian and raised Catholic, I was indoctrinated as straight, I made the choice to be queer (for some it is genetically inherent)” (41). This line is found in a section dealing with homophobia that resides heavily in the cultures she identifies with. While this phobia exists in the culture at large and is recorded as such, Anzaldúa provides a personal account as an example.
To begin with, she pointed out examples of how women are treated unfairly in society. She began to point out several double standards. The wife states, “about accused Lamech’s bigamy? Abraham was a holy man I know, And as I understand it Jacob also; And each of them had wives now, more than one, as many other holy men have done.” (61-65) Here, she shows that there is truly a double standard for women who behave in an exact manner as men.
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 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 Poisonwood Bible, Kingsolver highlights the disparate treatment of the genders, not only in the
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 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