Conventos Grandes Role In Latin America

A girl is taught that she must follow the path of womanhood, a girl is teached these things by her mother doing these things, and the the child such as Esperanza has no other choice but to want to do what there parents do, because an innocent child assumes good, and bad. Mothers like Alicia that have fallen in the trap of womanhood in a marginalized community’s, those are the people showing the next generation to follow their path into womanhood through example. Even though Women have fallen into the traps males have set in a marginalized community, girls have been relatively young when they were blinded by male dominance. The instances when young girls are captured by the monster of male figures is worse, because it could take apart a family in an instance, for example on vignette number thirty three, “Minerva Writes Poems”, Esperanza claimed when she is describing Minerva's life “Minerva is only a little bit older than me but already she has two kids and a husband who left. Her mother raised her kids alone and it looks like her daughters will go that way too. Minerva cries because her luck is unlucky. Every night and every day. And prays”(Cisneros 84). The power that males have on a community like in Esperanzas, is overwhelming, the power to make or break a family like Minerva's, the power to force a woman to leave her own family for the chance of

From the cradle to the grave, life in England during the late Middle Ages was dominated by religion. Whether born noble or common, people’s lives were marked by attending mass, receiving the sacraments, and observing numerous holy days. Yet the Catholic Church viewed women, because they were the ‘descendents of Eve,’ as particularly susceptible to sin. As a result it was far more challenging for a woman to lead an actively religious life in medieval society. Even among the peasants, where a woman’s work was equally important to that of a man for the function of the local community, females were still considered the lesser sex. Barred from the clergy yet deemed unsuitable for political interference, women relied on their various religious convictions to play a part in society.

The main idea of this article in my opinion is to show the cultures combing how they changed over time with different people. Religion was definitely a big factor in the changing of the culture. The Impact on bringing slaves to work was huge, mixture of different cultures. A lot of the nuns at the time had left their job to go have families. Most times it wasn’t with the same race as them, They got together with indigenous people that are changing the culture more and more. At first if was quite odd to have both a spanish and indigenous mom and dad. But it slowly become more and more often over time. Religion was huge, Bartolome De Las Cases devoted his life to christianity he saw how people were treating the native people. He soon went back

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

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.

Life in the church consisted of prayer, study, and work. Convents were self-sufficient communities and all nuns were expected to work about 5 to 6 hours a day. In addition to living a life of religious purity; a nun was more liberated than other women of the Middle Ages because the convent provided nuns opportunities to continue their education and be free of a man’s control.

The extent of Cordova's debriefing on the intersection of gender with the aforementioned themes is in relation to the hagiographers preference in imagery of the penitent and discalced nuns over imagery of the crowned nuns. The reason being that the crowned nuns threatened the Counter-Reformation efforts of orthodoxy and had the power to "… threaten male ecclesiastical power if left unchecked" (Cordova 164). However, what Cordova fails to note in both the popularization of imagery like the Virgin of Guadalupe and the crowned nuns, is the significance in their depiction as not only females idols, but chaste female idols. Their chastity is an integral characteristic of their being and womanhood, which is reflective of the Enlightenment era's emphasis on creating defined gender roles, pushing beyond the mere difference in genitalia to describe anatomical depth. The female gender was subsequently subscribed to the importance of their modesty and chastity. Therefore, the aggrandization of female religious icons is not just symptomatic of the plight of New Spain to develop a unique and respected identity, but is also in direct relation to the enforcement of strict gender conformant. These two

She discusses in the previous chapters how the women have virtually no rights, and how their impact on the colonies was minimal. However she opens up the next chapter discussing how people believed the arrival of Iberian women was “paramount” because it would lead to the “transformation of colonies into permanent settlements” . If the women did not have much of a political or religion role in Latin America, then why were they seemed as valuable? She mentions how these women represented “rootedness” and would help teach “manners” to the men who are currently living there. Though the majority of the facts in that time do support and have led to the creation of the view that women were relatively useless, except for minimal chores, she should make more of an acknowledgement of a women’s intended role, rather than sticking with the stereotype that is already often presented to the historical readers, of female

He argues that “this was a way for women to transcend their flawed female natures to win salvation, in a way which men, made in the image of God, did not” (Harting 170). It’s taught in the Bible that Eve, was the first to ingest the forbidden fruit in the Garden of Eden, which made (all) women viewed as second class citizens between the two sexes. Because of Eve’s sin, “women were thought to be carnal and deceitful, easily susceptible to pride, loquacious, and the source of the world’s problem” (170-171). If a man lusted, it was always the women’s fault. Women were seen as being so tied up in their “sexual nature,” that to renounce it was to go completely against their nature; therefore, if women dedicated their lives to the church, it would then be viewed as a way for them to make an attempt to elevate themselves in the eyes of all mighty God. One interesting fact about becoming a nun, was that there were some obstacles that could have prevented women from joining the church. The price of “admission for becoming a nun could cost as much or more than a dowry” (Henrietta 43). If women were too poor and couldn’t afford the price of admissions, they could then become lay sisters where they would perform manual labor such as cooking, cleaning, and serving meals, etc (45). This pathway for many was still a better option than marriage, since they were able to retain some autonomy, even as servants. The convent life was a place for women to gain self-determination, a form of independence and more importantly, it became a place for women to gain an education. Katharina Wilson, the author of “Women in the Middle Ages,” asserts that young girls “were frequently educated in convents, which led to some becoming nuns because it was the only life they had known and may have been easier than getting married” (Wilson

The Lieutenant Nun: Memoir of a Basque Transvestite in the New World, an autobiographical text, nearly four hundred years old, is a narrative on the constructs of male identity; of conquest and belligerence. Which becomes glaringly evident as Catalina focuses on action, travel, facts, names and enumeration. In the translator’s notes, craved by Catalina, these could not be obtained as a woman of Spain. If Catalina focuses most of her attention on such, she avoided writing about “observations and self-examination,” items Catalina may have associated with quiet and leisure activities of women. Emphasizing ‘action’ in her memoir, three “sequences” function as guides.

The second chapter of this book is, Petimetria, women’s work and the economics of desire. She opens up this chapter, with that this man, Pedro Rodriquez, Conde de Campomanes in 1775 told them, well reminded them, the Madrid Economic Soceity that women in nicer terms belong in the sphear of home and not that laws have very little influence with concern by the inerna, government inside household of families. While; it goes to mention that the Spanish government of the time was clueless about the reality of what was going on with the poor and working middle class of women in Spanish society during this time, that they were doing labor and were stuggling to earn money for the fact that their family could survive. She goes on to explain what the path petimetras and the questions about credit, value productive

Women in Early Modern Spain were burdened with many societal expectations and pressures. They were meant to be perfect examples of domesticity or religious devotion (). On the one hand, they were meant to be passive participants in a marriage (). On the other hand, they were meant to have an active religious life (). This life would often focus on self-guided prayer and communal chores within a convent (). There was a dichotomy in these expectations. How could a woman be both passive and active? Women were passive in the home, in a heterosexual marriage. Women were active in their religious obligations, sometimes in an official, convent context and sometimes not. When women either became active in a sexual context, or became too active in a religious context, trouble and punishment would result. In Inquisition-era Spain, this was the reality in which most women lived.

When Angustias is seen looking at Pepe El Romano, her mother asks “is it proper for a woman of your class to go chasing after a man?” She is instantly noticing that her daughter is stepping outside her class and reining her back in. When Matirio is set to marry Enrique Humanas, Bernarda won’t allow it because her ‘blood will never mix with that of the Humanas family’ proving that her only real interest is in class rather than the welfare of her daughters. Mama Elena and Bernarda Alba have different reasons for oppressing their daughters but both women are equally as keen to enforce their rules. It is ironic how un-natural the ends of oppression are shown to be.

This also displays that women remained not a part of the public sphere in the similar way as men were. He conditions that there were insufficient women involved in politics, and they were turning out to be fewer and more marginalized as the old-fashioned progressed .woman’s intellectual supremacies were only cast-off in church, They were often part of a social group containing only of women were they could gain “moral support” and share “feminine understanding”

“One tested in sorrow by her own country; another her husband heaped with pain; another, Madonna, by her child transpierced.” (Baudelaire, Flowers of Evil, 120) Recalling achievements from famous women, Baudelaire draws a connection between the common urban women and what they might have done, imposing his own ideas on the old ladies. To him, it is more interesting to think about old ladies’ pasts—what they have sacrificed and achieved— and how they have become old and forgotten. Even though they are no longer beautiful and were often despised, Baudelaire still claims and celebrates their beauty.