At the moment, the notion of independence was not allowed to women because this would imply them entering the working sphere, a sphere that was completely dedicated to men. Thus, they were dependent on men’s income for survival whether they wanted it or not. But one must not forget that not all women were considered worthy of marriage. In order to be seen as a potential wife, women had to be chaste and to preserve a sense of innocence even after they have been proposed to, remaining “free from any thought of love or sexuality.” (Kane, 97). As expected, this requirement was not applicable to men who were free to engage in both premarital and extramarital relationships without any sort of problem.
Unequal treatment towards opposite gender: The society who believes in gender decontamination do not treat men and women equally, it draws a boundary around women while men are free to do any thing they want to do and there are no boundaries for men. Woman are restricted to follow a particular pattern which is designed for them by society i.e men. There are feminists working in favor of woman and fighting for their rights. Misogyny: Misogyny is the hatred or dislike of women or girls. Misogyny can be manifested in numerous ways, including sexual discrimination, belittling of women, violence against women, and sexual objectification of women.
This essay focuses on the cultural tensions that were brought from her public image and her feminine leadership; therefore, political tensions are beyond the scope of this paper. It is clear that there has been a dramatic change in the power balance between women and men in the country (Valdés, 267). Since the arrival of Bachelet, male politicians have been fighting for her to fail and to guarantee that she would be the first and the last woman to gain such power in Chile. The perception of men from all politic sectors is very different from the view of women in general. Men thought Michelle Bachelet did not own the capabilities to govern the country.
The initial opposition from her parents and their efforts to convince her is also a spill over effect of patriarchy which followed a rigid caste system. Uma Chakravarthy, in her essay Conceptualising Brahminical Patriarchy in Early India uses the term ‘Brahminical patriarchy’ to highlight the control of women and their sexuality through a rigid caste system. The control of women’s sexuality is prevalent through marriages within the same caste group. “The lower caste male whose sexuality is a threat to upper caste purity has been institutionally prevented from having sexual access to women of the higher castes so women must be carefully guided” (Chakravarthy;579) Uruvi’s decision to marry Karna and her life after such a marriage is a manifestation of the patriarchal control and this control is precisely that Uruvi resists through her marriage. Uruvi’s marriage to Karna, who belonged to a much lower varna is a pratiloma marriage where in a woman of a higher varna marries a man from a lower varna, says Kevin McGrath in his work Stri:Women in Epic
Sue is not similar to Hardy’s other heroines. Her view on marriage also differs from other heroines because she acknowledges the fact that she 's a member of an oppressed sex rightly seeking autonomy. Despite Sue’s final return to her husband, her marriage with Phillotson and her experience with him are adequate to prove her as a new woman. She expresses her view about marriage by saying that “What tortures me so much is the necessity of being responsive to this man whenever he wishes." (Jude the Obscure P. 211) Sue criticises marriage and believes that the institution of marriage brings limitation to the freedom of the couple and bounds them into it.
In both scenarios, both fictitious and not, women are seen to be weak and must remain silent in order to survive. The empowered know and abuse this cyclical system. By utilizing harmful gender stereotypes, men can oppress women from places of power by enforcing stereotypes to be societal norms; this puts pressure on women to conform because they do not want to be seen as an outcast and be isolated from society, forcing them to fulfill the oppressive roles assigned to them by a patriarchy. Margaret Atwood constructed a society that demonstrated how men in power were utilizing gender roles for their own personal gain. For instance, the Republic of Gilead was a society that focused on the stereotypes of women being obedient
This view opposes any possibility of female leadership as it claims the Quran prefers men as leaders both within the family and within society. Amina Wadud rejects the idea that the Quran relegates women to an inferior position within the family or society in Quran and Woman. She analyzes the first verse as follows: “Men are [qawwamuna ala] women [on the basis] of what God has [preferred] (faddala) some of them over others, and [on the basis] of what they spend of their property (for the support of women)” ( 1
Laws are not enough for men & women equality, so we should focus on culture of people. General public must change people 's perception about women. Unfortunately most of the men still can’t get rid of their idea about women which create discrimination. Naturally men and women have different from each others, but it does not mean that discrimination is necessary in this point. Categorizing people is just infest to society.
A masculinist might ponder the thoughts that females deserve neglectful behaviour, lacking the comprehension of equality. Moreover, it is heavily concluded that before the Women's Right Movement came into effect, women felt restrained in their marriages, having to obey their husband's demands; this often led to frustrations. Men came off as
Is there any provision in the Muslim Personal law under which a sum is payable to the wife ‘on divorce’ (like alimony) ? The constitution bench delivered a unanimous verdict . First the court made reference to the religious neutrality of Section 125 CrPC , stating that whether the spouses were Hindus or Muslims , Christians or Parsis , Pagans or heathens was wholly irrelevant . Its interpretation was that the underlying purpose of Section 125 was to protect dependents from vagrancy and destitution. Thus it saw no reason to exclude muslims from its broad ambit .