Throughout the decades the definition and stance of feminism have varied from individual to individual. Seeing Like a Feminist, is a book written by Nivedita Menon and the focus of this work, is feminist ways of observing gendered modes of power (Menon 2012, p.X). Out of the numerous cases provided, I focus on sexual division of labor, focusing on domestic labor and how it is portrayed as a task that only women can fulfill. This case is important and powerful because domestic labor is common amongst women and unfortunately there is no protection for them due to domestic labor not being seen as a job rather as a hobby. Menon observed domestic labor in India, and analyzed how the sexual division affects employment. Observing the sexual division …show more content…
Ever since I can remember, women in the family were intended to become stay-at-home mothers, keeping charge of the house and always supporting the men. Meanwhile sacrificing all their dreams and desires in order to dedicate full time to the children and husband. As time changed and the kids grow up, the new generations treat women as their equals and both equally support each other. Referring back to the book, Menon argues that family is based on inequality and that its' function is to perpetuate private property ownership and lineage (Menon 2012, p.6). The male children are seen as valuable to their families because the family line will survive through the men, unlike with women because they are being taught that once they marry, it is their obligation to take their husband's last name or …show more content…
Eluding back to the book, Menon argued that fewer and fewer women chose to marry because they do not want their lives to just end there. At a young age, girls are being prepared to perform duties that come with being a wife, meaning that once they marry, then their goals, dreams, careers, etc. are over (Menon 2012. p.14). By challenging the rationality and assumptions that have developed as a direct response to patriarchy, there has to be laws that establish equal opportunity for women and whatever men can do women can too. As Menon says, it is not about attacking the patriarchal system directly, but rather about changing this form of thought within ourselves to put a stop to this repressive and submissive system of social
The most prevalent and popular stereotype of the post World war II era in America is one filled with women abandoning their wartimes jobs and retreating into the home to fulfill their womanly duties. In Joanne Meyerowitz’s Beyond the Feminine Mystique: A reassessment of Postwar Mass Culture, she shows how far women departed from this one dimensional image. While Betty Friedan’s The Feminine Mystique is reflexive and focused on the mainstream, Meyerowitz’s analysis is a broader and more inclusive exploration of media, as she draws upon multiple sources. Although Friedan effectively unveiled the thought process and reasoning behind society's belief that the message of media was to make women think that their place was to be the happy housewife, Meyerowitz expanded her media archives and found a differing message in analyzing both female responses to media and exploring their stories.
Women are often confined to a set of ideals and expectations because of one simple fact: they are women. Many of the women who contributed to this book have faced gender stereotyping and discrimination. Instead of allowing traditional social norms to confine them to an unwanted lifestyle, they challenged these conventional ideals, risking failure and facing condemnation from strangers as well as people close to them. People often associate feminism with negativity and pessimism. In “Feminism is a Dirty Word,” Cindy Simon Rosenthal talks about how people refuse to define themselves as a “feminist.” However, the movement does not advocate for women’s special privileges. Feminism celebrates social equality and supports the utilization of all talents.
In this paper, I will explain how the article “The Lady and the Tramp (II): Feminist Welfare Politics, Poor Single Mothers, and the Challenge of Welfare Justice” by Gwendolyn Mink relates to the thematic focus of working women and the Marxist and socialist branch of feminism. In Feminist Thought: A More Comprehensive Introduction, Rosemarie Tong explains that Marxist and socialist feminists understand women’s oppression as a labor issue. Women’s work is not viewed as a productive contribution to society. One of the ways Marxist and socialist feminists sought to improve women’s oppression was through the wages-for-housework campaign of the 1970s, which fought for work done in the domestic sphere to be paid and respected by society. In this same vein, Mink’s article can be viewed as a continuation of sorts of the wages-for-housework campaign. Mink suggests that poor single mothers have the right for their work to be recognized by society and supported economically like the Marxist and socialist feminist in the 1970s.
Social reproduction refers to the continuous intergenerational physically and emotionally exhausting household labour that is needed to maintain life (Trotz, lecture, Jan 13, 2016). This kind of labour though is considered to be a woman’s duty. Since an economic activity happens where there is a market, social reproduction is not considered as one as it doesn’t have a visible market. Even though, it doesn’t have market value, domestic work greatly contribute to the economy (Waring, 2013). Since this work is done in homes and by women who are usually marginalized, it remains invisible and thus not considered for pay. This kind of work depends on the traditional division of labour in which women are seen as housewives while men, breadwinners. Thus, the gendering of social reproduction is a result of “doing gender,” where women’s abilities to be mothers are naturalized (Coltrane, 1989); in other words, women are made to fit into the simplistic “domestic = family = heterosexual woman = care and love” equation (Manalansan & Martin, 2008, p.2), while any man who does the caring work in a family is feminized and considered a lesser man (Coltrane, 1989).Thus, a woman’s femininity depends on her motherhood while a man’s masculinity depends on “not doing mother’s work” (Coltrane, 1989, p.473).
Domestic work and other types of work that is typically associated with women has always been undervalued and overlooked. Many types of work fall under the umbrella of domestic labor, such as: cooking, cleaning, mending, child care, running errands, managing the household, and much more. This type of work is highly undervalued and often ignored. Many of the works that we have looked at in this section highlight how many women felt about the domestic sphere that they were placed in. In this essay I will discuss this point using points from "The Yellow Wallpaper" and "Professions For Women". Both women commented on the domestic sphere for women and what that meant for them.
REPORTER: The reporter/niece (Terita) called to report neglect for the victim, Mattie. Mattie’s is blind, and needs assistance with her ADL’s. The reporter stated that Netasha (daughter) and Rick (boyfriend) are neglecting the victim. According to the reporter, Mattie ahs been blind for 5 or 6 years, and the home has been in horrible conditions for a while. The reporter said her brother (unknown) spoke with Natasha, a year ago, about her mother’s living conditions. The reporter said the house has cob webs, spider webs, and animals (unknown type) inside. The reporter said the ceiling is caving in near the back of the home. The tub is not being used, and the victim is not bathing. “You can see the dirt on her/victim”. The kitchen is in horrible
The challenging and discordant opinions regarding gender equality have origins in various schools of thought, across time and place. Modern feminism heavily borrow from these old ideas and expounds upon them. Feminist worldwide are renowned for the action they must continually take that challenges the negative societal and stereotypical norms
In Ahmed’s Living a Feminist Life, the author describes the power struggle that feminists face when they go against large institutions. The willingness to make change is halted by whether or not the institution wants to actually make change or just appear to. Ahmed describes two forms of “diversity work” which include trying to change an institution and not belonging to the norms in a given institution. They argue that knowledge comes about when trying to change an institution, do you think this knowledge is limited? How can someone know the true nature of an institution when the presence of a diversity worker alters it? Furthermore, if the people who do not display the norms in an institution are asked to change the institution how could they
Due to primary socialisation, the children in the family would then be socialised into their gender roles so then when their time comes to marry and have children, this family structure will continue: the male has the instrumental role and the woman has the expressive role. To contradict with this view from Parsons’, the feminist theory would challenge this view when considering the inequality which comes of this. One argument made by feminists is to do with the oppression which women have dealt with for many years due to their somewhat, ascribed role of being inferior to men, up until around the 1960’s.
Why is the feminist lens focused only on one perspective: females?. Throughout history females have being oppressed by sexism and racism ideologies, not only based on gender differences, but in skin color and body shape as we see in today’s society. Due to this reason, can men do Feminist theory?. To illustrate, “[men] do not have the life experiences of belonging to an oppressed group and [do not have] shared personal stories that reveal their wounds from patriarchy”(Klocke). This demonstrates that men can not be in the feminist theory because they didn't suffered the struggle and the pain that many women experienced in order to gain their natural rights. Moreover, of course males can relate and be part of the theory, but the main focus will
In the typical Indian family, gender construction manifests itself especially in the roles of men and women in the household. As Judith Lorber so aptly put, “gender is a process of creating distinguishable social statuses for the assignment of rights and responsibilities” which in turn, creates the social differences that define a “man” and “woman” (Lorber). It is these differences that are used to construct and maintain an established gender order within the family. In the conventional Indian family, the order is such that the roles of the women in the household revolve around the roles of the men. This structure was something that I saw from an early age in my parents’ marriage. Though my parents defied the Indian norm of the arranged marriage, they still represented the quintessential model of an Indian couple in many other ways. My mother left her job to become a stay-at-home mom when I was about six years old. However, even before she left her job, she was implicitly expected by my father to shoulder most of the housework including cooking, cleaning, and caring for my older brother
Upper caste women may undergo dramatically different experiences than lower caste women. For example, lower caste women do not practice sati, because it is mostly prevalent among upper caste women. Thus, they may not comprehend how sati may function as a tool of control of female sexuality. On the other hand, upper caste women may not comprehend the experiences of widow-remarriage as practiced by lower caste women. Granted that, Mohanty makes a great point by asserting that it is impossible to analyze and treat Indian women as an ahistorical and monolithic group of people. Indian women are heterogeneous, and significant attention must be given to the components of race, class, imperialism. Furthermore, given their background, many of Western feminists in India were supporters of the colonial government and saw themselves as agents of the civilizing mission. They believed that Indian women were incapable of speaking for themselves, and thus were also incapable of liberating themselves. They disregarded that Indian women were victims of both British imperialism and the patriarchal Indian society, and thus the oppression they faced greatly differed from that of Western women. If anything, western women participated in their
Hemingway once said “ Live the full life of mind, exhilarated by new ideas , intoxicated by the romance of unusual.” (Ernest Hemingway). Hemingway's novel The Sun Also Rises demonstrates just that. Hemingway portrays love and relationship, the lost generation and the New Women in his novel. Hemingway portrays these themes through each of the characters in novel. Hemingway portrays those themes through character Brett. In Hemingway's novel The Sun Also Rises, the character Brett symbolizes the ideal New Women and freedom for women by her actions, personality and physical appearance.
The empowerment and the continual push for equal status for women has become widely popular and successful in recent history. Women have stepped out of traditional roles of the housewife, the mother and the submissive doormat to more assertive natures. Many controversial issues surround women’s crusade of freedoms including the widely debated right to choose what she does with her body, referring to an abortion. In 1927 Ernest Hemingway wrote a short story titled, “Hills Like White Elephants” that expressed a feminist movement focusing on this issue. Through the character’s development and ability to come to her own decision despite her boyfriend’s constant pressure suggests a shift towards a powerful feminist theme in a society dominated by men. The story, “Hills Like White Elephants,” reflects how men and women are compared with power and dominance regarding their stereotypical behavior in relation to gender norms; however, this story portrays how a woman steps out of the expectations and takes a stance for what she wants.
Women’s unpaid labor in maintains a systems of oppression in many ways. In Susan M. Shaw and Janet Lee’s Women’s Voices Feminist Visions unpaid labor done by many women is, “undervalued as women’s formal productive paid labor in the workforce is prioritized” (Shaw & Lee, 2015, 471). Shaw and Lee are saying that women work at home is devalued because it is viewed as informal and as work that is done out of love or is natural work. Since the work being done is viewed as natural work, it further reinforces gender stereotypes by stating that women are supposed to do the household work which is deemed more as feminine. This thought process follows patriarchal thinking, where women are expected to do the