During The Early 1800S Into The Nineteenth Century It Was

According to Henretta, Edwards & Self (2012), women issues became centerpiece when their role in the society gained prominence. This was rather catapult by the fact that at the time, women’s rights movement had become a massive force. Henretta, Edwards & Self infer that separate spheres, religious movement and abolitionism were impetus that energized advocacy for women’s rights. They argue that Christian evangelists or rather the Presbyterians pointed to the notion that all human beings, especially men and women occupy the same levels. Thus, this made women to be regarded as beings with recognizable roles.

In the letter to The Times on 24 February 1858, the woman signed her name as “Another Unfortunate”, implying the fact that she had conformed herself to the moral standard. Even though prostitution had brought many privileges to her life, she accepted herself as an unfortunate because the society had imposed so. She further expressed her anger mixed with desperation, “Now, what if I am a prostitute, what business has society to abuse me?...What we have to be ashamed of we who do not know what shame is - the shame you mean? … Why stand you there mouthing with sleek face about morality? What is morality?” Women’s social vulnerability was conveyed through these questions. They did not know the reason their survival choice had turned into a social wickedness. For example, William Acton had already declared the moral standard that prostitution was evil before expanding on his reasons and studies. The deductive reasoning method had taken away the chance for women to argue about the meaning of morality concerning prostitution. In fact, Josephine Butler, a middle class woman, wrote a paper with the title “The Double Standard of Morality” during the late 19th century. Butler pointed out how men were not viewed as sinful for they were fulfilling their desire through prostitution. A man could become a good husband when time passed by but a prostitute would always remain with impurity. She further emphasized that, “Even those men who are personally pure and blameless become persuaded by the force of familiarity with male profligacy around them, that this sin in man is venial and excusable. They interpret the ignorance and silence of women as indulgent acquiescence and support” (1). The moral standard had already been placed, in which women were powerless to change. Thus, the women’s silent endurance became an acquiescence to the morality issue that men had

Nowadays society has a plethora of mediums to convey what the ideal woman is. Even in the modern world, images proliferate the daily lives of females of who and what they should be. Magazines, television, and even internet blogs find their way to the female psyche and American culture. In the past, however, women had to rely on other rudimentary sources regarding their lives. These rudimentary sources, although archaic in their mindset, is what historian Barbara Welter inquired about in depth. Welter pulled together what was an immense array of written words that transmitted through their context, advised women that they have a certain place in society. Welter found a prevailing theme within the context of ladies magazines, periodicals, and spiritual literature of the time. Through her research in the context of this literature, Welter found how submission to religion, feminine manipulation, and dependence on men were the real message these writings were transmitting at this time. From Young Ladies Literary and Missionary Report, “you may labor without the apprehension of detracting from the charms of feminine delicacy” (qtd. Welter

Merlyn Mowrey first claims that our assumptions of femininity and masculinity are deeply rooted in ancient Christian theology. The study of Christian theology is the continued examination of the old and New Testament to discover what God has revealed about himself. When you examine these documents, you come to know God as the Omega and Alpha, the end and the beginning of all things. Combined with classical Greek thought, the foundation of these two systems were born. Since then, biblical thinkers and Greek alike both attached the power of creation and procreation to maleness. Females, of course, were secondary citizens and depicted as dependents who are inferior to males. Christian theology claims a woman's natural state is to be dominated

    Back in the early 1800s when the Women’s suffrage movement was going on, there were big controversy about roles of women. In Sarah Grimke’s letter to Mary S. Parker in 1837, she talked about what the bible says about the role of a woman compared to a man. In her letter she used many examples from the Bible showing God true words about women. She believes that the Bible had all the answers to our questions and that it was “the solemn duty of every individual to search the Scriptures,” and “with the aid of the Holy spirit,” to help hem understand the roles of women, and that it should not be “governed by the views of any man, or set of men”. She also said that the Bible says that God created man in the image of himself, and by man he means both men and women and that “there is not one particle of difference intimated as existing between

According to the United States Census Bureau there are 158.3 million females in the United States compared to the 53.3 million malesand in many cases have a stronger and more religious standings than men;so it is interesting to know that the role of women especially in the church is particularly low this essay will explore Women and their ever-changing role in church ministries.Throughout history women have always held a more inferior position within the church. The role of the woman was to always,

John D’Emilio and Estelle Freedman wrote “A History of Sexuality in America” in the published book Intimate Matters. This source exposes the turning point in history where the definition of sexuality changed; the main practice of sexuality altered from primarily procreation or marriage to the definition of a relationship that was of emotional intimacy and physical

The ‘We “Other Victorians”’ chapter of the book entitled “The History of Sexuality” by Michel Foucault seeks to explain the traditional and modern issues regarding sexuality. Michel argues out that during the 17th century, sexuality was not a big deal, and various sexual acts were pursued more or less deliberately. Primarily, there was no taboo concerning sex and people of all age groups including children were well aware of sexual behaviours. Michel then points out that sexuality was now shifted to the homes where it was meant to become a personal matter between two exclusive partners (Foucault, 1980). As such, the society manipulated and controlled the issue of sexuality such that it became a reproductive and productive national power. For this reason, the repression of sexuality resulted in the concentration of supremacy as power became concurrently linked to leisure. Throughout the eighteenth and nineteenth centuries, sexuality was a socially non-existent matter, a taboo, as well as, the dissertation of sexuality fell completely silent as populations continued to grow rapidly. Therefore, this paper entails a critical reflection of Michel Foucault’s main arguments in this chapter.

Feminism impugns the morality of sex-based prejudices. That is to say that in challenging gender roles, they challenge human morality. It’s an existential paradox: it seeks to deconstruct social practices and conventional ethics. Furthermore, the coextension of reserve and sensuality refers to the decades where women would engage in socially acceptable manners of expression. Also, to the current era where through years of encouragement of self-identity and sexuality, the commodification of such sexuality was exploited.

Gender roles impact our day-to-day interactions more than we realize. From the way we look for a potential spouse to the way we view our church leaders, our preconceived ideas of what maleness or femaleness actually means impacts us greatly. This paper seeks to examine Christian womanhood, particularly in the context of family and work, with the goal of defending traditional female roles from the onslaught of modern feminism using Biblical analysis and historical context.

The Introduction of 1983’s The Woman Question Vol. 2 states, “Almost any public statement bearing on the Woman Question - whether an essay, a review, a novel, a poem, a lecture, a cartoon, or a painting - was likely to generate a chain of responses, and to be read as a response to prior statements in an ongoing public discussion” (Helsinger xi). This quote conveys the message of Victorian times and their grasp on femininity. Many people, like Charlotte Brontë, Elizabeth Cady Stanton, and John Stuart Mill, disagreed with common conceptions and advocated for women’s beliefs. Others, like those belonging to the True Womanhood Cult, were “motivated, less by ‘chauvinism’ than by deep needs and genuine concern” (57). Self-sacrifice and a submissive role were expected virtues of femininity. Physicians and scientists also introduced a single-minded approach to women’s sexuality and behavioral nature.

Female sexuality has been a controversial subject that plays a crucial role in our everyday lives. There is a constant double standard women face. In terms of sexuality both males and females are more similar than society deems them. It begins with parents; they have a great impact on how their daughters view sex and their own sexuality. Also female sexuality is considered taboo when they become mothers. There is a never ending battle of hypocrisy that women face when it comes to sexuality. These problems are influenced by gender roles, socialization, and even religion.

Given there is also a long history of silencing women as sexual subjects in favour of rendering women as the passive objects of male (hetero)sexual desire, it is doubtful that such a vision of female sexuality should now be understood as reflecting women's own, authentic sexual desires

Norms and values of society are ever-changing and this is present throughout history. During the seventeenth century the procreative couple set the norms for sex tying the intimate act to the bedroom of a married couple. (Foucault 3). In the twenty first century sex continues to be considered an intimate act. The difference between the centuries is the commonality of the act. Although the two centuries are very different in the way sex is portrayed the two centuries pose similar characteristics in the way that politics interferes with our sexuality. Sexuality is and has been regulated by officials with power who attempt to control aspects of our sexuality and how we behave when it comes to our sex. Making our own decisions about out sexed bodies or our sexuality is not a hundred percent our own.

During the Victorian period in the nineteenth century, gender constructions, linked to the differences between the human sexes, have been traced more in questions of natural processes rather than as a cause of sociological learning. To put it more simply, what that implies is that ideals of femininity and masculinity were generally constructed based on biological issues rather than considered as a consequence of cultural construction. By the same token, those constructions of masculinity and femininity, which determined women’s and men’s positions within society, were also influenced and supported by the religious values of that time. As a matter of fact, women were assigned to be submissive to men as to bear the religious moral values, so that moral education and