Women's oppression in the Jewish society works strongly in the system of marriage, but, ironically, the oppression is acquiesced in by women themselves. For example, the father's kind look is enough to make the mother happy: "His kind look was like the sun shining on her" (11). Therefore, even though she keeps complaining about his not taking care of his family, Sara's mother can even say to the father, "I'm only a sinful woman . . . I'm willing to give up all my earthly needs for the wine of Heaven with you" (12).
However, although Reb Smolinsky embodies the heritage of orthodox Jewish patriarchy against which Sara must struggle, the father himself seems to suffer a transformation, influenced by the money-seeking American society, from an eccentric whose piety is outmoded and economically disastrous to a shrewd neighborhood leader whose piety is a vehicle for mobilizing family and community. He begins to sell his services as a rabbi not through devout religious practice but through the abstraction of his faith into a symbol that generates success (Ferraro 554-55). His transformation is suggested in the chapter title, such as "Father Becomes a Businessman in America." But even though he partly accepts the American way of life, it does not necessarily mean that he gives up his tyranny in his family. On the contrary, his tyranny seems to become stronger when he tries to frustrate his daughters' love for the sake of making more money. Not any sort of bread giver,' he interferes with each case of love-affair of his daughters to earn more money by selling off each of his daughters to one unsuitable husband after another, and literally sells off Bessie to a fish peddler for five hundred dollars. When he urges his daughters to obey his will, he ceaselessly emphasizes woman's inferior status in the world: "What's a woman without a man? Less than nothing---a blotted-out existence. No life on earth and no hope of Heaven" (205).
Meanwhile, on the part of the daughters, marriage is the only recourse to escape from home, the bedrock of oppressive patriarchy. It is evident in their explanation of the real reason for their marriage. For example, Fania says that ". . . even if Abe Schmukler was a rag-picker, a bootblack, I'd rush into his arms, only to get away from our house . . . . If I seem so excited about Los Angeles, it's only because it's a dream city at the other end of the world, so many thousands of miles away from home" (80), while Mashah says that "I didn't care about any man any more.
Women were auctioned off as “merchandise” to the best suitor they could get in town. Beauty, though important, was not as important as the dowry the woman possessed, because it was the dowry the family provided that could exalt a man’s societal status to all new heights. Once married, women were expected to have son’s for their husbands in order to take over the family business. A barren woman was not an option and could have easily been rushed to the nearest convent to take her vows of a nun, for no honor could be brought otherwise. No woman could run from the societal and legal pressures placed upon them. Rather than run, some chose to accept their place, but, like Lusanna, some chose to fight the status quo for rights they believed they
Women had important roles in seventeenth century Eastern Europe; they were mothers, wives, and businesswomen. They cooked meals, cleaned houses, and educated children. In addition to the domestic roles women played in society, they also played roles in the trade and commerce. Gluckel of Hameln authored one of the earliest-known Jewish memoirs detailing the rise and fall of her own fortunes (Schachter.) She had great judgment for business transactions, and when she was widowed at age 54 she took over her husband’s business to ensure her children’s future. In her memoir, Gluckel describes her marriage as a business partnership, boasting that her husband would turn only to her for business advice. Jewish women of Eastern Europe were far more influential than the commonly believed. In addition to being housewives and having the daily responsibility of cleaning the house, they were also businesswomen and religious teachers. Gluckel of Hameln’s autobiography was a powerful story that showed the importance of hard work, religion, and family to the common Jew in a Christian dominated Germany.
... her goal. Just like most first generation immigrants, the family went through dreadful poverty. Anzia Yezierska did an excellent job in describing what life was like for Sarah’s family, which was a sample of what life was like for immigrants. As an illustration, when Mashah, who was worked went out and bought herself a toothbrush and a small towel for thirty-cents so she can have her own towel. The rest of the family became horrified. It was like, how dare she spend thirty-cents on a toothbrush and towel, when the rest of the family is starving and they needed that money to buy food? The father supposes it is his absolute right to expect that the four daughters either will never leave home thereby supporting him forever or they would leave home and marry somebody rich, who will then support him forever. The women in the Smolinsky family were the breadwinners.
Anzia Yezierska’s 1925 novel Bread Givers ends with Sara Smolinsky’s realization that her father’s tyrannical behavior is the product of generations of tradition from which he is unable to escape. Despite her desire to embrace the New World she has just won her place in, she attempts to reconcile with her father and her Jewish heritage. The novel is about the tension inherent in trying to fit Old and New worlds together: Reb tries to make his Old World fit into the new, while Sara tries to make her New World fit into the Old. Sara does not want to end up bitter and miserable like her sisters, but she does not want to throw her family away all together. Her struggle is one of trying to convince her patriarchal family to accept her as an independent woman, while assimilating into America without not losing too much of her past.
The Smolinsky family in Bread Givers immigrates to the United States due to political strife. They actually leave Russia as an indirect result of the father’s refusal to serve in the army. His refusal is based on his religious beliefs. The mother, Shenah Smolinsky, explained the reason to Sara, the narrator, by saying, "The tsar of Russia [ …] wanted to tear your father away from his learning and make him a common soldier" (33). The family buys the father out of the army. Then due to the sudden death of Mrs. Smolinsky’s father, Mr. Smolinsky takes over his father-in-law’s business. Mr.Smolinsky’s business knowledge is hindered by his dedication to his religion and the business is forced to close. Thus, Mr. Smolinsky took to heart the American Dream, "And when everything was gone from us, then our only hope was to come to America, where Father thought things cost n...
Anzia uses the narrator Sarah, to tell the story of family who newly moved to America and is living in New York City. From Sarah’s narration, we can see the idea that some first-generation immigrants had a resistance to assimilating to American culture, whereas their children quickly became Americanized. Sarah describes her father Reb Smolinsky as the patriarch of the family, who is often accused of keeping his children only for their wages. By her father relying on his daughters to bring in money for the family, he can continue to practice Torah like he did in the old country. We can further see this resistance to assimilate by Sarah’s father when he says “Sell my religion for money? Become a false prophet to the Americanized Jews! No. My religion is not for sale” (111,cite). By Sarah’s father refusing to get a job and contributing to his families American Dream, it shows that he has no desire to assimilate to new American ideals. Reb Smolinsky becomes a representation of a generation that is so deeply rooted in the past and has no intention to move forward. Sarah and her sisters are the newer generation and their view of assimilation is clearly different. Sarah recognizes that her father is stubborn and his difference in ideas of how life is supposed to be when she states that “he was the old world. I was the New” (cite). Unlike her father, her sisters work to further themselves and fulfill the American Dream. Sarah engages in hard work and doesn’t want to beg on the street for food, instead she has the desire “to go into business like a person” and proves this when she buys herring to resell on the street and despite her little knowledge of business she ends up earning an unexpected twenty-five cents profit (21
Submission is a set of dominant behaviors involving the obedience of one person to another, which can be considered nowadays as an immoral intolerance. Submissiveness, generally directed towards women, has always existed throughout history. Even Sidonie-Gabrielle Colette’s short story “The Hand” brings out this oppressive notion at her times. Through the use of literary devices such as symbolism and characterization (which might also involve imagery), the author portrays this idea of women’s submissiveness to their husband’s dominance in a marriage.
Numerous women in history, have negative stigmas attached to them simply for, well, being women and just like a phrase in the Bible says; “Sin began with a woman and thanks to her we all must die”. However, the Bible states that all men are created equal, that “There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus”, however, as you read through the passages and see the roles each human plays in them, which greatly differs depending gender, one can easily come to the realization that this is not entirely true. Jacobs writes that “Married women are not allowed to sleep around… Married men on the other hand… well they have more leeway…” (page 135) noting that there is in fact inequality and he tries to show this as much as he can throughout the book. As one reads through the Bible, and tries to grasp and follow every rule given, one learns not to be and feel equal but to behave and act “correctly” and accordingly to gender roles, roles that gives too much liberty to men and very little to women when clearly the Bible says we are ...
The movement for female right is one of the important social issue and it is ongoing reaction against the traditional male definition of woman. In most civilizations there was very unequal treatment between women and men with the expectation being that women should simply stay in the house and let the men support them. A Doll's House by Henrik Ibsen, and Trifles, by Susan Glaspell, are two well-known plays that give rise to discussions over male-female relationships. In both stories, they illustrate the similar perspectives on how men repress women in their marriages; men consider that women should obey them and their respective on their wives is oppressed showing the problems in two marriages that described in two plays. Therefore, in this essay, I will compare two similar but contrast stories; A Doll's House and Trifles, focusing on how they describe the problems in marriage related to women as victims of suppressed right.
There are many socially constructed beliefs that help feed gender inequality. One of the primitive and initial source that influences gender inequality is tradition developed by religion.
Women in history were subjected to an oppressed role, which men were in control. Many of these women created groups to talk about these problems such as the Seneca Falls. Women fought for equality, but some were happy with the status quo, and some simply became the change.
With these interpretations of God’s words, society as a whole has held women back. This is caused by the forbidden fruit from the tree of knowledge and because Eve gave Adam the fruit, women have been held in responsibility for all of man’s mistakes. It also forced God to punish mankind with an ending life. This confirms why women have been discriminated on by men throughout time in religious scripture.
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.
Women in the biblical bible represent a transitioning and evolutionary turn for women in the future. Biblical women have open doors of opportunities that allow women to become more independent, confidents and sophisticated. History has shown how women first were seen as a typical care taker or protector compared to a “provider,” which was more associated with men. However, over the century, there has been a chain broken and opportunities released that allowed women to become more like men to a certain degree. There has been a change in status, roles, and education. Biblical women have allowed women in the twenty-first century the chance to obtain a higher status role such as, a provider for their family. Therefore, allowing women to stand up for their rights and what they believe in using sexual techniques. Such as, manipulating men, using their body as a weapon and the power of “sisterhood” to get what they want.
Women who have the misfortune of living in predominately Muslim societies often are confronted with adversities concerning their rights in marriage, divorce, education, and seclusion. Consequently, many Westerners seeing a lack of equality towards women in these societies consider it as a confirmation of their own misconceptions about Islam itself. Islam is often rejected as being an intolerant and violent religion that discriminates against and subjugates women, treating them as second-class citizens. From a Muslim’s perspective, Islam’s stance on women can be approached by two opposing views. Scholars amongst the Muslim apologists have claimed, “The verses in the Qur’an represented Muhammad's intention to improve a debased condition of women that prevailed during the Jahiliya, the time of ignorance before Islam came into being.” (Doumato, 177) If inequalities still exist between men and women, they cannot be attributed to Islam, but are a result of the misinterpretation of Islam’s true meaning. Others have entirely denied the notion of inequality between men and women in Islam, claiming that the alleged inequalities “are merely perceived as such by foreign observers who confuse seclusion and sex difference with inequality.” (Ibid.) Many Muslim apologists defend the Koran as noble for the very fact that it raises women to an equal status of men despite their inferiority.