I. Identification of Work The book, “Harriet Tubman: The Road to Freedom” was written by Catherine Clinton. Catherine Clinton is the Professor of American History at University of Texas San Antonio. She is extremely qualified due to her intensive work dealing with this time period of American History. She studied sociology and American History at Harvard and then received her Ph.D. at Princeton University.
For many years, girls in the Middle East struggle with obtaining an education.In the bibliography “I Am Malala” by Malala Yousafzai, she addresses the salience of girls’ education in the Middle East. Malala explains to the reader the horrors as well as the barriers she faced while trying to justify the importance of girls’ education. She uses influential ethos, a tenacious tone, and vigorous pathos to get the reader to perceive that a girl’s education is just as imperative as a boy’s education. Yousafzai wants the reader to know what it is like being a girl fighting for girl’s education. With the use of these three rhetorical strategies, she succeeds in getting the reader to comprehend every girl’s right to an education.
After reading the novel Revolutionary Mothers I have gained significant knowledge and a better grasp of the Revolutionary war. Carol Berkin 's purpose in writing this book was a simple one: Presenting a series of lenses of various raced women and how they affected and were effected by the Revolutionary War. She presents how women of every skin color was a major factor during the war and ultimately in aiding the formation of our nation. A major difference between this novel and what I have previously learned is that this novel magnifies contributions women have made for this country. Furthermore the textbooks that I read once in class greatly minimize those contributions and just give a broad overview of them.
Renda is currently a professor of history at Mount Holyoke College where she teaches courses in World War II at Home and Abroad, U.S. Women’s History since 1890, interdisciplinary women’s studies courses, and Race, Gender, and Empire. Her teaching focuses on the cross-sections of women and gender, multicultural nature of U.S. history, and international contexts in which history take place. In addition to what was mentioned above Renda is also an author. She wrote Taking Haiti: Military Occupation and the Culture of U.S. Imperialism, 1915–1940 (2001) which I will review in this paper.
Questions: Who is (was) Gerda Lerner, and why should or shouldn 't you (your opinion) trust her arguments about Women 's History? Google her. Since the 1969s,Gerda Lerner was one of the most influential figures in the development of women’s and gender. Lerner was a scholar, with a doctorate in history, and an author legitimized the study of women and their lives.She dedicated decades to legitimizing Women’s History, and have it be apart of school’s curriculum. She was also accredited for the creation for the first graduate program in women’s history in the United States.
In her essay, “The Importance of Work,” from The Feminine Mystique published in 1963, Betty Friedan confronts American women’s search for identity. Throughout the novel, Betty Friedan breaks new ground, concocting the idea that women can discover personal fulfillment by straying away from their original roles. Friedan ponders on the idea that The Feminine Mystique is the cause for a vast majority of women during that time period to feel confined by their occupations around the house; therefore, restricting them from discovering who they are as women. Friedan’s novel is well known for creating a different kind of feminism and rousing various women across the nation. In 1942, Friedan graduated from Smith College with a bachelor’s degree in psychology and took off to New York City to fulfill her dream of becoming a reporter.
In her essay, Gloria Anzaldua claims that languages come with both personal identities and cultures. We are nothing whether we did not have our own languages. By telling the stories of her as a student such as when her teacher told her “if you want to be American, speak ‘American.’ If you do not like it, go back to Mexico where you belong.” (Anzaldua 206) By this, she presents the racism between language and culture that she has to speak the local language (American) rather than speaking her native tongue. Anzaldua has made a good point when she gives a quote from Kaufman in order to show how important of language and the identity. She presented: “Identity if the essential core of who we are as individuals, the conscious experience of the self
As a female Muslim (Muslimah) I became the witness of how western questioned Islam. They always ask about my right and my obligation to follow the rules of my religion. In their perspective, Islam violates my right when it comes to get my own decision. In fact, they see this point of view as the outsiders rather than the way a muslimah sees it. I honestly feel that Islam is the best religion that gives security to the woman.
For many, feminist movement is about giving women liberty, equal opportunity and control over their own destiny. C. ISLAMIC FEMINISM In many Muslim countries, the “f” word (feminism) has sparked tensions, conjuring images of domineering, family-hating woman; similar to other labels such as “Muslim” conjuring images of subjugated woman in the mind of the West. Although these stereotypes are true in a specific historical context, these may not be so when compared to a larger reality. Thus, this does not justify the hostility that follows. In fact, the term Islamic feminism becomes a global phenomenon during 1990s and is a contrast to secular
Supporting points: Fatimah was influential to muslims everywhere Fatimah changed the way people thought about the religion as well as each other Fatimah encouraged all to be apart of her faith D. Connection between my topic and historical significance criteria #1: Fatimah is relevant to the muslim religion to this day. She changed their religion and the people in it. E. Connection between my topic and historical significance criteria #2: Fatimah was momentous because she not only changed the way the people thought but also the ways that the rulers thought. She managed to essentially start the wide spread of people who converted to the Muslim Religion. F. Connection between my topic and historical significance criteria #3: Fatimah has
Laurel Thatcher Ulrich, in her article “Vertuous Women Found: New England Ministerial Literature, 1668-1735,” argues the ministerial writings of New England during the late seventeenth-early eighteenth century promoted an ideology of gender equality within a larger paradoxical environment. The dominant Puritan culture in which they lived created a separation of status within diverging social and spiritual fields. While legal, economic, and educational opportunities for women were severely limited in society, there existed a pervasive inherent equality among the sexes in regards to godly matters. (Ulrich, 37) To Support her claim, Ulrich relies heavily on ministerial literature, which consisted of marriage sermons, childbirth treatises, and funeral eulogies. Through the examination of funeral literature Ulrich is able to describe the behavioral characteristics of a virtuous Puritan woman; s.g., a desire to seek god early, to read the bible, to converse through pious discourse, to write, to love to go to church and have the willingness to submit to God’s will.
She does this through Azar Nafisi’s Reading Lolita in Tehran instead of Satrapi’s Persepolis, but the subject of her essay applies to both memoirs. In Zalipour’s words, “the diversity of semantics of the veil for Muslim women can be traced not in the religion per se, but in the dominant cultural and social values, beliefs, regimes, or the effect of modernity and westernization” (2). The veil means something different for everyone who wears it. It doesn’t always define the religion of the woman wearing it, but instead reveals her social beliefs and values. In Persepolis, however; when women were forced to wear the veil, how it was worn was more of an indicator of a woman’s values.
It’s amazing how much I reference my reading to my experience to the my time at Robeson High School. I remember having a group discussion with the girls about their Ethnic identity and what they’ve faced so far in the world. At first, of course the girls were very reluctant to share but after Stanley and I shared our experience, they found familiar situation that they’ve experience. In “Hyphenated Selves: Muslim American Youth Negotiating Identities on the Fault Lines of Global Conflict,” the article talks about Muslim youth experiencing discrimination and having to be more conscious and mindful in their surrounding due to the event of 9/11. Although the girls aren’t muslim, they’re all black and they too face discrimination because of their skin.
Anne Braden’s memoir, The Wall Between, was written in response to the Rone Court incident and sedition case of 1954. Braden intended for it to be like many of her articles, letters and other material: a call to action for whites to recognize the faults of the world around them and fight to make a change. She taps into her recognition of this wall between societies when she was young and covers up until the end of the case, all while outlining her own
Lila Abu-Lughod thinks the idea of “saving” Muslim women and more specifically saving Muslim women from the veil is problematic in the sense that it puts Afghan women in a position where they are in need of saving from an outside source; that they can only be saved by the others. This is continued by detailing many women’s groups as well as Laura Bush during a radio speech she had given that continuously has an air of Western and European sources of having a superiority complex. As if Muslim women need to be save from brown men; “white men saving brown women from brown men” (784), she continues on by pointing out that this is really arrogant to take this position that puts a Western view of freedom, agency, and equality over what Muslim women