Nabeal Ummi Cultural Studies 23 October 2012 Difference “A Special Third World Women Issue” The article by Trinh T. Minh-Ha is written about women rights in different way. In my opinion, her explanation represents more complication in race, identity and gender issues if we take them in her way, but also bring sense somehow. In the article, she made a puzzle with different issues and without conclusion which are not connected with each other, but at last it represents a construction of new idea. Here, even she is the writer but she doesn’t narrate herself, she takes completely different sides of different debated issues to demonstrate her new idea. In her introduction she starts with the issue of women identification.
The portrayal of women in the three stories mark the submissive role expected from women in literature and society as a whole. Further, any differences from what is idealized were portrayed in the stories as an extreme, with women depicted as deceiving and possessing undesirable behavior. By idealizing women in literature as being honest, faithful and loyal sets a positive example to all readers. Yet, it leaves a negative impression of strong and independent women, which, in essence, discourages confidence in females. The three women in the stories share the characteristic of being submissive and having their lives revolve around men.
When it comes to literature she says “All too often, the excuse given is that the literatures of women of color can only be taught by colored women, or that they are too difficult to understand, or that classes cannot “get into” them because they come out of experiences that are “too different.” I have heard this argument presented by white women of otherwise quite clear intelligence… Surely there must be some other explanation” (856). She also believes that “white women to believe the dangerous fantasy… And true, unless one lives and loves in the trenches it is difficult to remember that the war against dehumanization is ceaseless” (857). She sees why white women sometimes think the way they do. She presents these thought to show how misunderstood some people
Enlightened Sexism in Girls “Feminism? Who needs feminism anymore? Aren't we, like, so done here?” This question, excerpted from the writings of Susan Douglas, defines the reality of a contemporary issue that is encroaching upon our culture, a culture that no longer sees feminism as a necessary force in society. That being said, Douglas posed the question as a kind of rhetorical refutation, challenging the notion that feminism has reached an appropriate expiration date on the grounds that "because women are now 'equal' and the battle is over and won, we are now free to embrace things we used to see as sexist.” She described this two-pronged idea as “Enlightened Sexism”, stemming from a highly distorted demographic of strong professional women in the media. She argues that this misrepresentation has caused the media illusion “that equality for girls and women is an accomplished fact when it isn't.” The misconception, Douglas writes, encourages young women to "focus the bulk of their time and energy on their appearance, pleasing men, being hot, competing with other women and shopping."
Mexican and Mexican American women have been overlooked in society, even though the reproduction and maintenance of the laboring classes is dependent upon women. The combined effects of gender and race also contribute to the masking of women’s roles; women of color are doubly subordinated by gender and race. Who is given the right to determine someone else’s future? And who could so grossly under represent the involvement and contributions Mexican women have made to society? The concealing of women’s roles in social production is part of the general tendency to deny working class people’s roles in the building of society.
Another approach to her writings can be taken. Could Peggy McIntosh be elevating the “privileged ” even more by placing the focus on them? In Audre Lorde’s, the most powerful argument made, was differences can promote healthy debate and lead to a harmonious interdependency; the path to freedom. In Friedan’s piece she focuses solely on the plight of middle - class white women, and does not give enough attention to the differing situations encountered by women in less stable economic situations, women of other races or sexuality. Could Friedan’s studies be viewed as
In this paper I will focus on quoting and analyzing the theories developed by Native women activists working in both sovereignty and feminist struggles. These analyses will hopefully complicate the somewhat simplistic manner in which Native women's activism is often portrayed.
One of the most well-known writings on Native American women and feminism is Annette Jaimes's 1992 article, “American Indian Women: At the Center of Indigenous Resistance in North America.” In this essay, Jaimes argues that Native women activists, except those who are “assimilated,” do not consider themselves feminists. Feminism, according to Jaimes, is an imperial construct that assumes the legitimacy of U.S. colonial strong hold on indigenous nations. Thus, in order to support sovereignty Native women activists reject feminist politics:
Those who have most openly identified themselves [as feminists] have tended to be among the more assimilated of Indian women activists, generally accepting of the colonialist ideology that indigenous nations are now legitimate sub-parts of the U.S. geopolitical corpus rather than separate nations, that Indian people are now a minority with the overall population rather than the citizenry of their own distinct nations.
Anzaldua gives examples of modern contradictions, which might throw light on why Sacagawea does not seek a revenge. Anzaldua “questions the terms white and women of color by showing that whiteness may not be applied to all whites, because some possess women-of-color consciousness, just as some women of color bear white consciousness” (136). Here Anzaldua questions the black-or-white definition of different groups, since she realizes that there could be something contradictory in between—Sacagawea is exactly an example. It can be thus inferred that Sacagawea that time has somewhat “borne white consciousness.”
The Awakening “The Awakening” is a novel that depicts the life of a woman in a time where women were considered inferior to men and were expected to conform to the ways they were expected to act. Throughout “The Awakening”, Edna Pontellier encounters numerous situations where she is facing problems that goes against the prevailing attitude of society in America at this time in history. The allusions to the works of Ralph Waldo Emerson’s “Self Reliance”, which discusses individualism of the human being and the importance of independence and non-conformity, contribute to the tone of the story and help the reader relate to what Edna is feeling. The main ideas of this story are the expression of one’s self through individualism, self thought,
The dauglhters of South Asian Canadian women, like other girls, grow up in society with minority status as females and may experience discriminationi. However, as minority feminist scholars have pointed out, the experiences of minority women are different from those of women fromn the majority culture. It is not only that they are potentially subject to two forms of oppression (sexism and racism), but that the combination of the two makes it different, not simply more acute. The multiple instances/levels of oppression may induce what Carty (1993) and Mohanty (1997) have called multilayered marginalization in the lives of non-European women. Not to recognize this difference in experiences is to deny the differences in the sexism which black and white women experience, and the racism which men and women encounter.