The country is crying out for liberty and equality. Every man and woman has the right to express his/her opinions,” echoes Mariah S. Stewart, the first African-American female to speak amongst a mixed race and gender crowd. Since the very moment men dictated women to act as children, seen and not heard, fervent female voices refused the patriarchal oppression aimed at quelling the efforts of their female gender’s. With a social order firmly placed in position and accepted in large by those in political and social power, women activists continued to work towards impeding the subjection, which denounced them as the weaker, unintellectual, unspiritual, less virtuous and inarticulate sex. While some of these women used the power of Christianity as a vehicle to assert their concerns of women’s lack of freedom, they simultaneously chastised men for condemning their gender as less righteous, which was essentially against God’s order. The prevalence of women’s activist roots contextualizes women in a cultural manifestation of societal change. By tracing a synopsis of some of the key figures in the anti-slavery agenda, woman’s war on race and sexism, woman’s fight for equality in religiosity and ministerial vocation, and more exclusively, the women’s rights movement, we can identify in a historical tradition of rhetoric the preeminence of the female voice and her passionate declaration for individual rights to freedom and happiness
Recognized as a contemporary, as well as contributor, to the leading philosophers, Plato, Socrates, Xenophon and Aristophanes of the Common Era, historians regard Aspasia of Miletus as a key figure in political and rhetorical theory. In Cheryl Glenn’s essay, “Sex, Lies and Manuscript: Refiguring Aspasia in the...
... middle of paper ...
...ignificant to the women’s movement, but also to contemporary scholarship where women’s voices are often marginalized and silenced over their male counterparts. Challenging the “contemporary academic and cultural scene” forces women to regain their place in western rhetorical history while also urging women to be aware of the importance in writing themselves into history (Glenn 181). Willard speaks of the action women must take in order to persevere over female hardship; she states, “The world is wide, and I will not waste my life in friction when it could be turned into momentum.” With these words, it is important to consider that change is not met by stagnation of a voice, but instead it is initiated by passionate women who within their voices can reach a majority of opposing listeners fearlessly and demand with great articulation that change must persist.
Within Hon. Shirley Chisholm’s well known speech, Equal Rights for Women, which she presented on May 21, 1969, she discusses in detail the ideology of woman’s rights before the United States House of Representatives. She touches base on her own experience with discrimination, how society has prejudice against women, and introduces the Equal rights act, in which she states “that has been before every Congress for the last 40 years and that sooner or later must become part of the basic law of the land.” With her speech, Hon. Shirley Chisholm makes a substantial argument about women’s rights. With her use of anecdotes, counter arguments, and statistics, her speech obtains great value.
Anna Julia Cooper’s, Womanhood a Vital Element in the Regeneration and Progress, an excerpt from A Voice from the South, discusses the state of race and gender in America with an emphasis on African American women of the south. She contributes a number of things to the destitute state African American woman became accustom to and believe education and elevation of the black woman would change not only the state of the African American community but the nation as well. Cooper’s analysis is based around three concepts, the merging of the Barbaric with Christianity, the Feudal system, and the regeneration of the black woman.
Up until and during the mid -1800’s, women were stereotyped and not given the same rights that men had. Women were not allowed to vote, speak publically, stand for office and had no influence in public affairs. They received poorer education than men did and there was not one church, except for the Quakers, that allowed women to have a say in church affairs. Women also did not have any legal rights and were not permitted to own property. Overall, people believed that a woman only belonged in the home and that the only rule she may ever obtain was over her children. However, during the pre- Civil war era, woman began to stand up for what they believed in and to change the way that people viewed society (Lerner, 1971). Two of the most famous pioneers in the women’s rights movement, as well as abolition, were two sisters from South Carolina: Sarah and Angelina Grimké.
After many years of battling for equality among the sexes, people today have no idea of the trails that women went through so that women of future generations could have the same privileges and treatment as men. Several generations have come since the women’s rights movement and the women of these generations have different opportunities in family life, religion, government, employment, and education that women fought for. The Women’s Rights Movement began with a small group of people that questioned why human lives, especially those of women, were unfairly confined. Many women, like Sojourner Truth and Fanny Fern, worked consciously to create a better world by bringing awareness to these inequalities. Sojourner Truth, prominent slave and advocate
It amazes me how a few decades ago can seem like a whole different world. A course of time can impact our lives more than we know it. In the article, A Day Without Feminism by Jennifer Boumgoidnei and Amy Richntds, both of these authors created this piece to inform their audience that although women have gained more rights over time, there was still more progress to be made. These authors gave many examples of how life for women had been, the obstacles they had to overcome, and the laws women had to break for equality.
Female abolitionists, white and black, were less than intimidated by the public attitude of white males who claimed that women's’ protection should be found necessary at all times during the fight to end slavery(Beecher). Catharine Be...
When creating a comparative rhetorical analysis of two different feminist essays, we must first define the term “feminism”. According to Merriam-Webster.com, feminism is “the belief that men and women should have equal rights and opportunities”. Feminism is a also a long term social movement, one that’s been in the works since the early 1900’s. However, as any challenger to the norm might receive, the words ‘feminism’ and ‘feminist’ have gotten a bad reputation. Throughout the years, popular opinion has agreed that if you’re a feminist, you hate men, and don’t shave. It’s a very close-minded belief, and both Lindy West and Roxane Gay agree. Both authors of the essays I am comparing today, West and Gay try and convey their beliefs that feminism isn’t what you think it is. However, they do it in very different ways. Who conveyed their beliefs of feminism better and the superior argument? That is what I am going to display today.
The nineteenth century encountered some of most revolutionary movements in the history of our nation, and of the world – the movements to abolish slavery and the movement for women’s rights. Many women participated alongside men in the movement to abolish slavery, and “their experience inspired feminist social reformers to seek equality with men” (Bentley, Ziegler, and Streets-Salter 2015, pg. 654). Their involvement in the abolition movement revealed that women suffered many of the same legal disadvantages as slaves, most noticeably their inability to access the right to vote. Up until this time, women had little success in mobilizing their efforts to gain the right to vote. However, the start of the women’s rights movement in the mid-1800s, involving leaders such as Elizabeth Cady Stanton and Lucretia Mott, paved the path for the expansion of women’s rights into the modern century.
On September 5, 1995, Hillary Clinton delivered an influential speech at The Fourth World Conference on Women in Beijing. Clinton expresses general concern over escalating violence toward women, in other word’s gendercide. “Gendercide refers to the systematic elimination of a specific gender group, normally female. It’s most common in India, China, and other regions in Southeast Asia” (GirlsKind Foundation). Crimes, such as bride trafficking, infanticide, abandonment, and dowry related murder; often take place within private households, going unnoticed and not even acknowledged. “Tragically, women are most often the ones whose human rights are violated. Even now, in the late 20th century, the rape of women continues to be used as an instrument of armed conflict Women and children make up a large majority of the world’s refugees” (Clinton 3). By addressing her speech in Beijing, where gendercide is prevalent, Hillary expressed her objective effectively not just the United Nations, but to audiences across the world. Clinton effectively delivered her speech by portraying her purpose for women to achieve equality and better opportunities, with ethical appeals, emotional appeals, and logical appeals.
Sojourner Truth’s speech entitled “Ain’t I A Woman?” became popular for its honest and raw confrontation on the injustices she experienced both as a woman and an African-American. The speech was given during a women’s rights convention held in Akron, Ohio in May 1851 and addressed many women’s rights activists present (Marable and Mullings, 66). Sojourner began her speech by pointing out the irrational expectations men have of women and contrasting them to her own experiences. She exclaims that a man in the corner claims women “needs to be helped into carriages and lifted ober ditches or to hab de best place everywhar,” yet no one extends that help to her (67). This is followed by her rhetorically asking “and ain’t I a woman?” (67) Here, Sojourner is calling out the social construction of gender difference that men use in order to subordinate women.
It was not until after abolitionist groups formed and began fighting slavery that women began to realize they had no rights themselves and began their own fight; therefore, the women’s rights movements of the nineteenth century emerged out of abolition activism. Without the sense of gendered ethical power that abolition provided women, any sort of activism either would never have occurred, or would have simply died out. The women’s rights movement was a way for women to seek remedy of industrialization; frustration over lack of power that lead to the call for women’s rights. Without the radical activists for abolition, like the Grimké sisters advocating for equality, a standard would never have been set and no real progress would have ever been made.
Society continually places restrictive standards on the female gender not only fifty years ago, but in today’s society as well. While many women have overcome many unfair prejudices and oppressions in the last fifty or so years, late nineteenth and early twentieth century women were forced to deal with a less understanding culture. In its various formulations, patriarchy posits men's traits and/or intentions as the cause of women's oppression. This way of thinking diverts attention from theorizing the social relations that place women in a disadvantageous position in every sphere of life and channels it towards men as the cause of women's oppression (Gimenez). Different people had many ways of voicing their opinions concerning gender inequalities amound women, including expressing their voices and opinions through their literature. By writing stories such as Daisy Miller and The Yellow Wallpaper, Charlotte Perkins Gilman and Henry James let readers understand and develop their own ideas on such a serious topic that took a major toll in American History. In this essay, I am going to compare Gilman’s “The Yellow Wallpaper” to James’ “Daisy Miller” as portraits of American women in peril and also the men that had a great influence.
Shaw, Susan M., and Janet Lee. Women's Voices, Feminist Visions: Classic and Contemporary Readings. New York: McGraw-Hill, 2012. Print.
In just a few decades The Women’s Liberation Movement has changed typical gender roles that once were never challenged or questioned. As women, those of us who identified as feminist have rebelled against the status quo and redefined what it means to be a strong and powerful woman. But at...
Throughout literature’s history, female authors have been widely recognized for their groundbreaking and eye-opening accounts of what it means to be a woman in society. In most cases of early literature, women are portrayed as weak and unintelligent characters who rely solely on their male counterparts. Also during this time period, it would be shocking to have women characters in some stories, especially since their purpose is only secondary to that of the male protagonist. But, in the late 17th to early 18th century, a crop of courageous women began publishing their works, beginning the literary feminist movement. Together, Aphra Behn, Charlotte Smith, Fanny Burney, and Mary Wollstonecraft challenge the status quo of what it means to be a woman during the time of the Restoration Era and give authors and essayists of the modern day, such as Chimamanda Ngozi Adichie, a platform to become powerful, influential writers of the future.