More than six hundred years later the same issues of inequality and misogyny are still present in our society. The movement to fight against anti-feminism is not new. Thus, it only proves that the discrimination of women is more than centuries old. Written in 1405, The City Of Ladies is an allegorical story in response to the attack of men against women. Christine De Pizan highlights how a women are capable of good and moral character despite to the contrary of what male philosopher claimed to believe. The writer utilizes theme, imagery, and personification in order to defend the female sex. To explicate, Christine De Pizan main purpose is to respond to the recurrent theme of defamation done by male writers. She addresses misogyny as …show more content…
Equally important is personification which is used to showcase the different virtuous that must exist upon women. Each goddess is the representation of the moral standards that women must live by. It is no coincidence that De Pizan has decided to name her goddess Justice, Reason, and Rectitude. The City Of Ladies is dedicated to Virgin Mary not an easy women to imitate, but De Pizan argues that in order to be part of the city a women must protect her virtuous. Although De Pizan strongly believes that a woman is capable of anything she emphasizes on encouraging women to protect their reputation and staying away from anything that might harm their character or reputation. This meant staying pure, and untilted by the lies of men. For example De pizan writes, “Women who do not act like this are going against their own nature” (789). In addition Lady Reason, Lady Justice, and Lady Rectitude carry with them symbolic artifacts that are used to support the idea of a good moral character. Lady Reason carries with her a mirror that represents clarity. De Pizan must see things as they are, and with logic not as how people claim they might be. For instance Lady Reason states, “Believe me, despite what you’ve read in books,you’ve never seen such a thing, because it’s all pack of outrageous lies” (785). Lady Justice is presented with a container of gold given for rewards to those who have remained loyal, and righteous. Not to mention, Lady Rectitude who holds the rule that separates right from wrong, in other words good from evil. Each tool is used to represent what was expected of women as well as to help build the kingdom of women. In the same manner, The goddess are the personification of wisdom, morality, and good behavior. There is a reason why the title explicitly states “Ladies” and not women. The kingdom would only be open to ladies who have maintain a moral character. De Pizan clearly states that a women must be wise, moral, and show good behavior.
Baldassare Castiglione wrote about how a woman's sole purpose is to amuse and entertain men (3). Castiglione’s ideas reflect the patronizing attitude towards men that was seen throughout the era. This book is a reliable source because it is aimed at women seeking to become the proper lady as it gives advice on how to achieve that status, while showing historical truth because the author genuinely wants all women to behave in this manner. John Knox attacked women in positions of power by saying that they are cruel, weak, and insulting to God (5). This idea is not an uncommon one as female leaders were continually mocked throughout history.
Throughout the 15th century through the 17th century the status of women is exemplified to be that of a subordinate position through the readings of “The Passion of Artemisia” by Susan Vreeland, McKay textbook chapter 13 reading and the DBQ “Did Women Have a Renaissance”. Traditional societal values and ideals, blinded many to the accomplishments and potential of females and continued to perpetuate a culture that valued and identified women with domestic work and motherhood. The institutionalized ignorance and ingrained bias of society helped to propel forward the systematic oppression of women whos minute sphere of influence equaled to less political power and property ownership. Subjected to violence, ridicule, discrimination and
In the article “Traditions Subordinating Women”, Bonnie S. Anderson and Judith P. Zinsser explore the very strong opinions, theories and beliefs of female subordination within the eyes of various origin cultures through stories, passages and history itself. This article gives a vast understanding of a woman’s role, the purpose of her body, what is expected of her, society’s double standards and how literature and poems portray women. Before Christianity, there existed many old cultures such as the Greeks, Romans, Hebrews, Germanics and Celtics, who all came in agreement to preserving the subordination of women. A woman’s main duties were to remain faithful to her husband, to be fruitful and to preserve and nurture her home. A woman was incapable
This is important as the change in education implemented the idea that educated women would divert from Christian values but a man strongly opposing the idea dismisses it, and lends a supportive perspective of educated women. However, something that is not showcased in this document is that women were taught theology, basic arithmetic, and language which limited them to their lives at home. Not being so educated in a vast variety of subjects like the men of their times eventually led to the downfall of women. They lost power and and didn’t have a very crucial role in shaping
I believe Hrotsvit of Gandersheim is a great fit for book three in City of Ladies as she honors women saint like Virgin Mary and Agnes. She encouraged woman authors during the women’s suffrage period. How Christine would incorporate her into the City of Ladies is since she portrays her women characters of having intellectual and spiritual powers, Christine would make her an inspirational figure to other women in the “City of Ladies”. Hrotsvit had great skills as an architect proves that other women in the “City of Ladies” could show intellectual and virtuous power in their everyday lives. This was incorporated in the book “City of Ladies” (Book III) as Christine used Lady Justice as an inspiration to the women in Book III of “City of Ladies”
Dieu d’Amour was “the first time we see a woman take up her pen in defense of her sex”. Her most famous literary works were The Book of the City of Ladies and The Treasure of the City of Ladies. In The Book of the City of Ladies Pizan responded to misogynistic constructs of society during the time and portrayed important contributions women had made to history and society. She created a symbolic city in which society appreciates women and believes in the equality of the sexes. In her other book, The Treasure of the City of Ladies, she instructs women of all socioeconomic standings how to play a significant role in society.
Their mother comments about how women in politics is not accepted as she states, “Just what we need, skirts in the law” (10). Women are referred to as a piece of clothing and are assumed to be incapable of having enough intellect to be involved in law. In spite of gender, Minerva asserts to have the right to learn in school because she contends that all people should be deemed as equal. Papa implies how the typical nun is unattractive as he remarks, “patria as a nun would be a waste of a pretty girl” (11). Men view most women as objects and only care about appearances, so ‘pretty girls’ should not become nuns since they cannot get married or have children.
As the face of a societal female, women must set a strong impression upon future generations. In document one, by French writer, Christine de Pizan in 1404, writes in The Book of the City of Ladies, ‘[...] for where there is honour there ought to be the most perfect manners and behavior.” Pizan expresses that young women are taught to be mannerful for a man when women should act as equally honourable as a man. Women must be taught according to a mans standard of feminine honor rather than a woman's standard of feminine honor. In document five, Mary Cary, member of the millenarian Fifth Monarchy sect of the civil war writes in the 1656, The New Jerusalem's Glory, that “[...] women shall prophesie; not only aged men; and not only young men;[...] those that have university learning,but those that have it not[...].”
As with all theories, this feminist approach to Louise Halfe’s “Body Politics” does not come without its flaws. While it can be argued that this poem criticizes the performativity of feminine gender roles in a patriarchal society, this cannot be proven definitively without knowing the author’s original intentions. Furthermore, the poem does not give its readers enough information to conclude that the society the women live in is in fact a patriarchal society. This becomes evident, as there is no reference to any masculine figure – so any assumptions about the masculine-dominant culture are purely speculative. It is possible that Halfe wrote this poem in an attempt to challenge the gender binary, however one stands to question how successfully she is in doing so.
There were very high standards for women during the Elizabethan Era. Elizabethans thought that a woman’s outer appearance was merely a reflection of her inner condition (Papp and Kirkland). Women were valued for their beauty and qualities such as being submissive, passive, modest, humble, temperate, and kind (Zuber). A good woman was also obedient, modest, and had virtue and chastity (Papp and Kirkland). John Knox, a Scottish protestant leader said, “Women in her greatest perfection was made to serve and obey man” (Alchin).
As Simone de Beauvoir said that '' one is not born, but rather becomes, a woman''. As we can see, in this periods, male-dominated authorities rendered/defined women in a way how they want for their own interests. Briefly, women were defined/created by men rather than nature which in turn creates a critical question that is what was the women in Early Modern Europe? Wives, mother, daughter, sister; nun, heretic, saint, witch, bitch; queen, martyr, seeker and so forth.
Throughout the course of history, women’s rights have continued to be taken away throughout literature. This trend is clearly visible throughout The Inferno, written in fourteenth century Florentine Italy, where gender stereotypes play a major role. Women are, in some cases completely excluded from The Inferno, as is made evident in the relatively excluded character of Beatrice. In fact, Francesca da Rimini, a sinner found in the circle for the lustful, is the only woman to speak in this text. Women are seen as monsters in some circles too, a negative depiction indeed.
Different societies view women in different lights. Therefore, a woman’s position is greatly different from one society to the other. The societies in question do not necessarily have to exist at the same time. Even in the same time frame, two societies could exist, where one treat women as equals to men, and another that treats women differently than men, whether better or worse. The societies in question are: Mesopotamia, Greece, China, Rome & Europe, and this essay aims to study different societies’ viewpoints on women, and to compare and contrast them against each other.
With that said, I believe this character to not only be a part of the parable story speaking to the inability to “be good” in society (pg 682); but more specifically, a critique on women’s inability to remain good, and be respected in comparison to men.
Society during that time, believed that women weren’t intelligent enough to take on such roles. Women in the Merchant of Venice go against their gender roles. Men did not think that women could ever be as smart as they were, and did not listen or take advice from women that is why Portia had to dress up as a man just to get the men to listen to her and Antonio was saved just because of her intelligence. Here is revealed the idea of love that women can do everything to see their husbands happy. Jessica also goes against the gender role of women, because she is making her own decision about her life.