Essay about A Summary On A True Womanhood

Essay about A Summary On A True Womanhood

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Preface:
Confronted with this assignment, spread intimidation. Conscious; this was the first time I would find myself in the enclave of true womanhood. Despite being a woman, I have always found women threatening; still, I set out to grapple with my womanly-quandary. I dawned on Valentine’s; despite the brooding and clutter of toys-laundry-dishes-dirt – I was on-schedule until I heard his cooing and rousing. Mission suspended. Trying to gain an ally; I reasoned with his father. Between the downpour, droning engine, strained-conversation and baby-talk; I unloaded at Main and Hastings in a haze. This is my ideology of circumstance, progressively overlapping my existence since pregnancy, and eclipsing it since his birth. I find solace in the mantra: the personal is political.
The personal is political, essential to Women’s Liberation, gravitates toward unlocking and voicing issues of gender oppression ensuing behind closed doors: sex/abortion, housework/childcare, beauty (Hanisch 2006) amplified by violence; misconceived as personal problems. The political stratifies “power relationships” (Hanisch 2006) along the social-institutional niche.
Violence is as old as humanity; faceless, a shapeshifter, cyclically intricate on a continuum bearing no winners and losers, just zombies. Duly ambiguous; it is instrumental, therefore it becomes: face-value. Molded by the February 14th Women’s Memorial March Committee initiative violence gains face:
For 26 years, the Committee has been a leading voice on the issue and has raised local, national, and international attention on violence against women …
The first women’s memorial march was held in 1991 in response to the murder of a Coast Salish woman on Powell Street in Vancouver . Her name is ...


... middle of paper ...


...ssing and murdered.
My name attached to a culturally-prominent Romanian, Ion Creanga’s Smaranda prompted ‘self-reflection’. Canonically-evident , Creanga’s motherly-idolizing, fittingly embodies Romania’s pre-communist conceptualized-ideal. A docile religious-matriarch, she epitomizes the martyrdom of maternal-femininity . The crudeness of Ceausescu and Communism’s lingering has left Romanian women stuck in a catch-22: equally-demanded as male-propagates representative of the country’s socio-economic sustenance, yet martyred as mere procreators of model citizens. Such duality also evident; considering my own mothering, and the missing and murdered .
Horizontal hostility:
Conscientiously-deliberating; I wonder what founded their antithetical-identity? Evident in the lapses between reported missing and last-seen
Ideological bandage and resistance:
Coming full-circle:

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