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Essay 1: Cult of Domesticity
The Cult of Domesticity, also known as the cult of true womanhood, is a term identifying a 19th century ideology that women’s nature suited them especially for tasks associated with the home. The term first originated in discussions of women’s nature and their proper roles, and became prominent in Western society in the early 1800s. Side effects of this ideology and its views remain part of our gender ideology today. It identified four characteristics that were thought to be central to women’s nature and identity: piety, purity, domesticity, and submissiveness. This paper will discuss these four characteristics, as well as the implications of this ideology in today’s society.
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Piety is a term which describes the idea that women were more religious beings than men, and were thought to be the moral guardians of the family. Women were thought to be more appropriate for this role because they were supposed to be spiritually pure, and therefore closer to God. Women remained pure because they stayed away from the harsh and degrading environment outside of the home, which was thought to ruin innocence and purity. It was said that moral purity could not withstand the brutality of the world. This idea also implied that, since men were constantly outside of the home and participating in “worldly actions”, they were not as pure as, and therefore spiritually inferior to,
In the beginning of Holy Feast and Holy Fast, Bynum provides background information on the history of women in religion during the Middle Ages, highlighting the different statuses of men and women in society during that time. It is important to understand the culture of the Middle Ages and the stereotypes surrounding men and women to appreciate Bynum’s connection between status, accessibility, and piety. As an example, Bynum mentions that there appear to be basic differences between even the lives of holy women and the lives of holy men, which was because “women lacked control over their wealth and marital status” (Bynum p. 25). Men are clearly construed here as having more power in their daily lives than women—this is a simple, but major, distinction between the two genders which provides reasoning towards their divergence in practices. Women’s s...
“The Pastoralization of Housework” by Jeanne Boydston is a publication that demonstrates women’s roles during the antebellum period. Women during this period began to embrace housework and believed their responsibilities were to maintain the home, and produce contented and healthy families. As things progressed, housework no longer held monetary value, and as a result, womanhood slowly shifted from worker to nurturer. The roles that women once held in the household were slowly diminishing as the economy became more industrialized. Despite the discomfort of men, when women realized they could find decent employment, still maintain their household and have extra income, women began exploring their option.
However, it introduces the nineteenth century idea of “the cult of domesticity”. Historian Barbara Welter wrote an article on the idea in 1966 that explains this early nineteenth century ideology that a woman 's role at home should focus on: piety, purity, submissiveness, and domesticity (Welter 151). The cult of domesticity roughly breaks down to it being a woman 's duty to be respectfully religious, sexually pure before marriage, accepting of male dominance over women, and the overpowering idea that domesticity will preserve a woman from her own wandering
In Charlotte Gillman’s “The Yellow Wallpaper” the narrator describes several attitudes in which men thought about women and the overall oppression of women in the early 20th century. The perception of men and women encouraged society to place limitations on women and allow men to dominate. Women were seen as caretakers, homebodies and fragile, unable to care for one’s self. This is symbolic to the “Cult of Domesticity”, a term identifying a nineteenth-century ideology that women's nature suited them especially for tasks associated with the home. It identified four characteristics that were supposedly central to women's identity: piety, purity, domesticity, and submissiveness.” One the other hand, men would rule society through their work, politics, and government. They were able to live free and enjoy the public sphere where men enjoyed the competition created in the marketplace through which they gained their identity. In the public sphere, they made decisions that enhanced their own positions in society, while exploiting women’s biological makeup and employing blackmail to render women immobile.
Prior to the twentieth century, men assigned and defined women’s roles. Although all women were effected by men determining women’s behavior, largely middle class women suffered. Men perpetrated an ideological prison that subjected and silenced women. This ideology, called the Cult of True Womanhood, legitimized the victimization of women. The Cult of Domesticity and the Cult of Purity were the central tenets of the Cult of True Womanhood. Laboring under the seeming benevolence of the Cult of Domesticity, women were imprisoned in the home or private sphere, a servant tending to the needs of the family. Furthermore, the Cult of Purity obliged women to remain virtuous and pure even in marriage, with their comportment continuing to be one of modesty. Religious piety and submission were beliefs that were more peripheral components of the ideology, yet both were borne of and a part of the ideology of True Womanhood. These were the means that men used to insure the passivity and docility of women. Religion would pacify any desires that could cause a deviation from these set standards, while submission implied a vulnerability and dependence on the patriarchal head (Welter 373-377).
The evangelical movement largely contributed to this idea that women were “suited to serve as dispensers of love, comfort, and and moral instruction to husbands and children” (U.S.: A Narrative History, 230). Previously, women were seen as very sinful, but this new womanhood ideal saw women as more religious and morally stronger than men (230). Because of this, the woman’s sphere shifted to be solely focused on domestic duties to ensure the household was as prosperous as possible. Middle class and elite women began devoting more time to these domestic duties as their homes were seen as “havens of moral virtue” while lower class women were still attempting to break into the workforce (231). Furthermore, the development of a new structure and attitude regarding home life gave way to the foundation of the modern family, with delaying marriage to ensure that a husband could financially support his wife and decreasing family size to focus on the success of each child more closely (231). The cult of domesticity, in conjunction with the rise of factories and decline of household manufacturing, changed the meaning of womanhood and further separated the workplace and the home, which created a rift between men and
Women still need to break away from the cult of domesticity. Women, although having made strides to be more independent, are still more or less dependent on men. Society still perceives women to be just housewives or mothers, women are subjected to the same ideas to that in Wollstonecraft’s era. Although women are given more freedoms, such as education, and employment, they are still not on the same standing as men. The role of women has undoubtedly evolved, however, this evolution does not put women in the same standing as men. Society still believes that women are still better off being housewives and mothers. According to Martha J. Cutter society believes that no matter what splendid talents a women might have “she could not use it better than by being a wife and mother” (384). The cult of domesticity still has a grasp on women; women are still bound by the home. Women are still seen as mere servants by society. Society condemns women to the home; it forces them to become dependent on men for their existence. Women must emancipate themselves from the home; they must break the chain that binds them to the cult of domesticity. Women must shatter society’s preconception of them and move towards building their own image. The cult of domesticity must be erased from society in order for women to become free from the home. Cutter asserts that women must
states that men are to work and make money for the family. A woman's goal was to
Domesticity, as defined by The Merriam Webster, is “the state of being domestic; domestic or home life.” When someone mentions domesticity, an immediate association may be drawn to domesticated cats, dogs, or even simply animals people bring into our homes and domesticize. The household trains to be accustomed to home life, rather than life on the streets. We as people, generally, spend half our time in the home and half outside. Thanks to this we are often seen as domesticated creatures. However, as demonstrated clearly by through Dicken’s writing, as well as Cullwick’s, people can also become domesticized. During the Victorian Era, women left home rarely and were not seen as working people. Despite the limited exceptions most working women constrained to work inside homes other than their own. Hannah Cullwick’s relationship to domesticity is a complex one. Despite the fact that she was a working-class woman, who was employed by various different homes, she did not work in each of them for more than a limited amount of time.
The 19th Century is an age that is known for the Industrial Revolution. What some people don’t realize is the effect that this revolution had on gender roles in not only the middle and upper classes (Radek.) It started off at its worst, men were considered powerful, active, and brave; where as women were in no comparison said to be weak, passive, and timid (Radek.) Now we know this not to be true, however, back in the day people only went by what would allow ...
In the area of religion the “emphasis of religious based subordination suggested that, for a woman to be virtuous and serve God, she must follow the lead of her husband […] this gave men the impression that they had a God given right to control their wives, even if this mean through the use of physical correction” (Nolte 1). Due to the fact that religion is claimed to be an important Victorian ideal, men believe that for women to lead a virtuous life, she must follow the wishes of her husband. Even if these wishes allow her to be beat.
Domestic labour consists of labour for physical as well as emotional maintenance, childbirth, cleaning, cooking etc. This labour in turn results in the reproduction of labour power. Women, in almost all societies are responsible and obligated to do this labour. According to Marxist framework, domestic labour which is aimed at labour power can also be seen as a source of surplus value. So according to this conceptual framework, family under capitalism is a site of social production. In contemporary Indian these activities performed in the domestic sphere as well as the informal sector because of their distance from the realm of exchange and market, are not recognised and remain undervalued. Caste hierarchies also play an imperative role in devaluation of labours. Domestic labour forms a part of labours which are the most forlorn and exploited, done by the most marginalised women of society, despite being socially necessary. Domestic labour is incorporated in the realm of obligation within the household- domestic ideologies playing the major role in allocating different roles to men an...
Society’s gender infrastructure has changed since the 1920’s and the nineteen amendment that allowed women the right to vote. Or so we thought, many of the gender expectations that were engraved into our early society still remain intact today. Women for many people still mean an immaterial, negligible, and frivolous part of our society. However, whatever the meaning of the word women one has, the same picture is always painted; that of a housewife, mother, and daughter. Women are expected to fallow the structural identity of living under her husband 's submissions. Threatening the social norm of what is accepted to be a woman in society can put in jeopardy the personal reputation of a woman, such treating her as a whore. But, what happens
Women are looked at as less than males, and males are to be far superior because society thought male to be the better gender. “A Doll's House,” by Henrik Isben describes the sacrificial role of nineteenth century women , men in society and in the household.
Today’s secular women cringe at the words “modesty”, “submissive”, and “stay-at-home-mom”. Our culture is obsessed with the feminist movement. The idea of a woman having a different role than a man is disgusting to them. American women enjoy the most freedom the world over, one could argue, because of how Christianity improved the treatment of women. Even with women’s elevated status in American, arguments against the fair treatment of U.S. women are many. Included in those grievances are wage discrimination, unfair responsibility in the home, and eating disorders; showing how modern feminists have been swayed through propaganda.