Analysis Of The Book ' The Namesake ' Essay

Throughout this course, we learned that women’s studies originated as a concern at the time that “women and men noticed the absence, misrepresentation, and trivialization of women [in addition to] the ways women were systematically excluded from many positions of power and authority” (Shaw, Lee 1). In the past, men had more privileges than women. Women have battled for centuries against certain patterns of inadequacy that all women experience. Every culture and customs has divergent female

There was a time (not so long ago) when a man's superiority and authority wasn't a question, but an accepted truth. In the two short stories, "Desiree's Baby", and "The Yellow Wallpaper", women are portrayed as weak creatures of vanity with shallow or absent personalities, who are dependent on men for their livelihood, and even their sanity. Without men, these women were absolutely helpless and useless. Their very existence hinged on absolute and unquestioning submission…alone, a woman is nothing.

The next requirement for being a “true woman” was submissiveness. According to society men were superior to women by “God’s appointment.” If they acted otherwise they “tampered with the order of the Universe” (Welter 105). A “true woman” would not question this idea because she already understands her place. Grace Greenwood explained to the women of the Nineteenth Century, “True feminine genius is ever timid, doubtful, and clingingly dependant; a perpetual childhood.” Even in the case of an abusive husband, women were sometimes told to stay quiet

Throughout history, gender roles have been an important barrier in society. Women are forced to satisfy expectations established by men and society. “My Last Duchess,” by Robert Browning, focuses on the powerful Duke establishing certain expectations of the Duchess, and attempting to control her. Hamlet, by William Shakespeare, concentrates on Laertes establishing certain expectations of Ophelia, and seeking to control her. A Room of One’s Own, by Virginia Woolf, centers on societal expectations of Judith, and her father trying to control her. In all three texts, men have the ability to control women and have the freedom to do as they please. Women must conform to the expectations of faithfulness, attentiveness, and chastity.

It must be said that men of power create the structure of life--which is not necessarily profitable or fitting to women, nor to the human race in its entirety. Women do not live in this structure:“They lead beautiful lives--women. Lives not only divorced from, but irrevocably excommunicated from, all reality” (156).

The Namesake, written by Jhumpa Lahira, a famous Indian writer who won the Pulitzer Prize for her story collection Interpreter of Maladies, brilliantly illustrates the immigrant experience and the tangled ties between generations. In this novel, the main characters Ashima and her husband, Ashoke, were first generation immigrants in the United States from India. The whole story begins with Ashima's pregnancy and her nostalgia of her hometown, and a sense of melancholy revealed from the first chapter. While Ashima felt insecure and worried about her new life in the United States, her husband Ashoke, rather wanted to settle in and struggle for a new life. All of uncertainty and reluctance of this new-coming couple faded way when their son,

It is characters like these that possesses a realistic view and are abhorred by society because of it. These characters are in a way revolting against societal norms and attempting to create better positions for themselves within the “masculine universe” (Beauvoir 638). It is impossible for a woman to create a better position for herself within society when she is viewed as a “parasite” (Beauvoir 636). Furthermore, women cannot better their place in society when society continues to encourage women adopting mythical fantasies of love and the ideal body. Beauvoir suggests that in order for women to better their place in society men must take action yet male oppression is also a result of women possessing and conforming to a fantasy view of love and their looks (Beauvoir 766).

LeGuin is aware that often times, both men and women can act as forms of peer pressure against women taking control of their lives in society or living by their own rules. She understands that men in society have created social rules and norms for all to follow, but LeGuin argues that those rules and norms are not meant to be followed by women. She claims that women have their own terms “which are not all rational, positive, competitive, etc.” (LeGuin) and that the “Machoman” is afraid of these terms and therefore has taught society to “despise and deny them”. By not following the norms of society, LeGuin understands that women would lose approval from the people around them, which is often viewed as a form of failure, but with continued efforts to implement gender equality, both men and women will be able to live together and create new social

While he waits “at a traffic light,” he “catches his eye [on] a tall girl in a black leather skirt” (Coetzee 194). She is mere stranger on the road, yet he is confident in being able to immediately hook up with her. The way he looks at women, reflects how they are displayed as animals and sexual bodies waiting for someone to catch them and because this occurs frequently, the idea of female bodies being dominated and constructed through male ideology becomes naturalized and accepted as a norm in society. It is evident that though all women do not become prostitutes because they enjoy the idea of it, there is this acceptance of the gender binary, where women choose to transform themselves into this sexualized character that seeks attention and is submissive to the man. Monique Wittig highlights the idea of categories in her text, “One is Not Born a Woman.” She agrees with Coetzee’s representation of the male and female roles and says that “for “woman” does not exist for [them]: it is only an imaginary formation” created by men (Wittig 15). Wittig explains that the category of “women” goes beyond the biological genes and outer appearance. It is something that is created not to make women feel good about themselves or to give them certain types of privileges, but it is a socially constructed idea that subject’s women into a certain type of character that benefits men. She goes on to say that “Once the class “men” disappears, “woman” as a class will disappear as well, for there are no slaves without masters” (Wittig 15). Consequently, the class of “women” is created in response to “men,” where if the category of “men” did not exist, then women would not be so restricted in the things that they are allowed to do and they would not have to live a life trying to satisfy men in order to

There is a need to have an external reference to make a definition of the self. However, there is one main difference between the feminist and subaltern studies and a reason for otherness becoming an “absolute” in feminism; drawing on from Beauvoir (1997, p. 18), the women have been subordinated to men throughout the history and yet their oppression has not been caused by a historical event or “occurred” as it has been in the subaltern or class struggle. As she also states, in fact, in historiography the woman has always existed but the subaltern has not. However, it is especially difficult for women to disengage from their ties with men because the nature of their relationship is not the same with, say, the proletariat and the bourgeoisie: in the latter the emancipation of the proletariat is only possible with the extinction of the other, whereas in the former the same is unlikely to occur because women are attached to men through domesticity, social status and economy (Beauvoir, 1997). This fact rigidifies the position of the woman as the other and aggravates any positive change because of the situation’s primordial nature and the distinction consolidated by masculine language, representation and sovereign

Simone de Beauvoir, in her 1949 text The Second Sex, examines the problems faced by women in Western society. She argues that women are subjugated, oppressed, and made to be inferior to males – simply by virtue of the fact that they are women. She notes that men define their own world, and women are merely meant to live in it. She sees women as unable to change the world like men can, unable to live their lives freely as men can, and, tragically, mostly unaware of their own oppression. In The Second Sex, de Beauvoir describes the subjugation of woman, defines a method for her liberation, and recommends strategies for this liberation that still have not been implemented today.

In fact, man is seen as the universal norm whereas woman is “defined and differentiated with reference to man” (ibid.). Thus, man is defined as the One which entails the submission of woman as the Other (xxiv). This submission, however, is a result of natural condition rather than historical events or social change (xxiv-xxv). Moreover, it is due to the fact that woman do not form an independent unit as they do not have a past or history of their own which differentiates them from men. Hence, woman is the Other in a duality in which both elements - man and woman - are essential, as the division of the sexes is a biological fact not a historical event

All characters in the novel are living in a man’s world; nevertheless, the author has tried to change this world by the help of her characters. She shows a myriad of opportunities and different paths of life that woman can take, and more importantly she does not show a perfect world, where women get everything they want, she shows a world where woman do make mistakes, but at the same time they are the ones that pay for these mistakes and correct them.

Allusions to Nikolai V. Gogol and his short story "The Overcoat" permeate Jhumpa Lahiri's novel The Namesake, beginning with Gogol's being the name the protagonist is called through most of the book. Yet few of the reviewers of the novel mentioned Nikolai Gogol at all in their discussions of the novel, except to describe the protagonist Gogol's loathing of his name, or to quote without comment or explanation Dostoevski's famous line, "We all came out of Gogol's Overcoat." So far, no one has looked beyond the surfaces to examine the significance of the allusions to Gogol that are so much a part of the fabric of Lahiri's novel.

De Beauvoir’s “Woman as Other” lays out an elaborate argument on gender inequality; using the term “other” to establish woman’s alternate, lesser important role throughout her work, the author dissects and examines from its origin the female’s secondary position in society in contrast to man. Indeed, from the beginning of recorded history, the duality of man, by definition, positions woman at the opposing end of the spectrum in relation to her male counterpart. Even by today’s modern and accepting standards, the female suffers under the brand of being the sub-standard half of the duality equation; compared to her male opponent, women are paid lower wages, have fewer and limited expression of rights, achieve lower