Modern dystopian fiction in particular conflicts with this theory. Firstly these texts have new themes and problems that could not have been predicted by Campbell’s original theory that focused so much on historical literature. Second, and most importantly, a large number of young adult dystopian fiction features female protagonists. These female characters have entirely different struggles that are interwoven with their gender and the conflicts that arise because of it. This text is still important to the critical conversation as it started the discussion and theory that the hero of a story follows a specific arc that is mirrored throughout texts but needs to be analyzed more for the ways in which it no longer works and less for the merits of the original
Yet when Djelila is among other Muslims, such as Majid and gang, she is shamed for not practicing their religion properly. On the other hand, Sohane is a model of Islamic faith, practicing her faith at home and at school. She wants to be part of her society while staying steadfast to her religion, but her school doesn’t allow her to wear her hijab. This leads to conflict and tension seen in many places around France. Persecuted Muslims feel they need to retaliate which further hurts the vision of Muslims around the world, such as the Charlie Hebdo shooting which was caused out of hate towards satirical writers making fun of Islam.
Recently, more and more schools all over the country have turned to dress codes. Some people say that dress codes teach professionalism and protect students. However, schools should not have dress codes because dress codes target girls and limit their freedom of expression. They also are hard to enforce and students break them anyways. First, schools should not have dress codes because they target girls and limit freedom of expression.
In “Stop Telling Women What to Wear,” Pamela Divinsky compares the right of autonomy concerning one’s clothing choices to the dress-codes and regulations instilled by schools, workplaces, and the government, focusing on the controversy surrounding what women can and cannot wear. Divinsky uses this to draw attention to these institutions’ obsession with women’s appearances, and the fact that lawmakers and boards should have no say in the matter, referencing arbitrary dress codes, and most notably, the injudicious and unmindful passing of Bill 62. She laces her article with a subtle tone of scorn towards those who are “distressed” by the niqab, reprimanding their unjustified “discomfort” and prompting them to “get over it,” awakening them to the reality that their petty and paternalistic legislation even further oppresses and profiles women, and endangers their agency and rights. Divinsky makes quick work of multiple anti-niqab arguments, offering simple and feasible solutions that would appease both sides, and describing their opposition with belittling words such as “discomfort” and “disturb,” likening their concerns to the trifling remarks of an old-timer who is bound by their outdated dogma. “For many, opposition to the niqab is harder to pinpoint,” she subtly ridicules, implying that their uneasiness is irrational and has no valid grounds, as they themselves do not really know why they are so opposed to it, but they “just are.” Divinsky shows anti-niqab readers
One instance Malala invokes pathos lies within Chapter 2, where Malala explains, ”The women of the village also had to hide their faces… they could not meet or speak to men... none of them could even read” (Yousafzai 23). The quote serves as a call to action, as women suffer from societal neglect, and by portraying shunned women and condescending men, she spotlights the redundant tribulations that women face so the readers are aware of what goes on in the opposite side of the hemisphere. If the world itself is more conscientious about the evils manifesting in the middle-east, people are more likely to act accordingly to fight against the
These women were also responsible for maintaining a proper image of herself to her society. If a woman chose to break these rules, she would be subject to public ridicule. In Hannah Webster Foster’s novel The Coquette, the main character, Eliza Wharton, roams from these standards that she must follow. Because she does not follow the norms of the society, she is faced with ridicule from her friends, and fall tragically to an undesirable death. This novel portrays a true
Persepolis is the graphic novel which shows how Marjane grows up under a repressive government in Iran. After the Islamic revolution in 1979, many things were changed by the government such as school curriculums. They closed university to make sure that all books are following the true path of Islam (Satrapi 73). One of the important change, in Persepolis, was the obligation of wearing the veil. The veil is covered women 's skin or hair as a symbol of devotion and modesty for the Islamic religion (Lazreg 10).
They were written to prepare them to be better mothers and housewives. When women in Iran do get the opportunity to attend school, what they can study is limited. An example of this is “Women can also be banned from learning certain subjects at universities, such as engineering and technology” (Shirnapour). Every image in the book showed a girl wearing the hijab, a requirement women must follow. Women in Iran should not be limited to what they can study at a university.
They seemed to reflect the schools’ beliefs in if a student does not dress appropriately in a way that demands respect, then the student must not respect him or herself and therefore does not respect others. The girls in the focus groups were not alone when calling out other girls for dressing inappropriately and provocatively, or as they stated, slutty, the boys joined in as well. Both genders pointed out the articles of clothing certain girls would wear that would label them as ‘slutty’. They claimed that these girls only dressed this way in order to get attention, and none of them brought up the possibility of one of these girls dressing a particular way because she simply feels comfortable and confident wearing these clothes. Another negative aspect of dress codes that the students pointed out was how the rules were applied.
As a woman living in Iran, it was common to be belittled by society. Men thought of women to be second to them and to be in complete dominance ("History of Persepolis and The Islamic Revolution."). Women were restricted by the government to walk the streets with a man and, to wear a hijab to cover their hair. Satrapi shows that women protested against these unjust laws,but in the end they were still required to put on them. (MARJANE SATRAPI: PERSEPOLIS).
Now, some might argue that, Cece can’t make friends because her partial defense interferes with the way she can build relationships. They also might argue that Cece couldn’t hear them when they were trying to talk to her. They think she’s weird just by the way she looks with her hearing aid. They also might argue that Cece can turn off her hearing aids and think that it’s mean and not want her to do that to them. They argue that Cece doesn’t tell them all her secrets like el Deafo or how she can use the microphone to hear where her teacher is in the building.
It starts off by giving their opinion on humor. Afterwards the blogs goes into the idea that people (mostly women) are afraid of expressing their opinion publicly on the fact that the joke aren’t funny. “[m]aybe never said to anyone for fear of reprisal, for fear of being told they are humorless, hypersensitive, over-reactionary, boring. For fear of hearing in those words, “Oh, you’re such a girl,” and feeling that thing, that awful thing, in your gut, the shame of being a girl”. From the quote above you could clearly tell why women wouldn’t want to say out loud their own opinion, making them oppress their feeling by the use of fear.
This frame,in particular, is important because it showcases the idea of the Guardians of the Revolution, specifically the woman that were in charge of arresting girls or women who were improperly dressed or veiled. During the Islamic Revolution, in Tehran, the women of their country were forced to wear veils and if they were to be caught not following the specific laws set they would be reprimanded for being disobedient. In the actually frame, Satrapi was on her way back home from buying Kim Wilde and Camel tapes. As she proceeded on her journey home, she was stopped by the Guardians of the Revolution because of her westernized attire, even though she wore a veil which was apart of their culture, it wasn 't on properly. The women that stopped
This quote shows how Scout is suffering from social injustice because she is being criticized for being who she really is. This proves that characters in the book suffer from social injustice because some think that there is something wrong in acting feminine, even as a girl. There are more times in the story that Jem treats Scout like this and she is getting mistreated by him. When Aunt Alexandra first comes to stay at the Finch’s house, Atticus tells Scout that she is there to show her some manners and teach her how to act how a young women should. An example that shows that Scout didn’t like the idea of this was when she wore the dress on the
What is justice to you? Well justice is different for everyone because we have all had different life experiences. In the scarlet letter, by nathaniel hawthorne, a woman named hester prim is punished for having a chilled out for welock. As her punishment she is forced to wear a scarlet A upon her clothing, with this mark she will become out cast and ridiculed by the town. Hester accepts the letter at first because it is the regulated punishment decided by the society and what they see as a just punishment.