Importance of the Eunuchs in Elizabeth Inchbald’s The Mogul Tale
The eunuch is an integral part of the 18th century play The Mogul Tale, by Elizabeth Inchbald. He serves a historical role by being the Mogul’s advisor, watchman, and, most importantly, harem guard. Eunuchs are generally defined as castrated males and are thus excellent choices to guard the Mogul’s women – no fear of the guard taking the ladies for himself. Inchbald reinforces these noble positions by showing the eunuch as the Mogul’s “right-hand man”. But with the passing of time these traditional roles have died along with the people who embraced them. Eunuchs now exist in an India that has all but forgotten their position as protectors. They are now part of a larger, marginalized group that exists on the fringe of Indian society - the hijras1.
Hijras include such minorities as eunuchs, hermaphrodites, transvestites, transsexuals, and homosexuals and “literally means neither male nor female”2. Most hijras undergo a secretive castration operation as part of their religious rites. Because of this secrecy it is unknown as to the exact number of hijras in India. They are described, and describe themselves, as the “ ‘third sex’ – somewhere inbetween and beyond male or female”3. They see themselves as existing inside and above society. Even so, theirs is a day-to-day existence.
Hijras make their money one of three ways: as beggars, as entertainers at traditional ceremonies, and as prostitutes. As beggars hijras are aggressive. Three to four will confront individuals, clapping and making hand gestures. If they are given money, they extend bountiful blessings of fortune and fertility to the giver and his family line. But if they are...
... middle of paper ...
...oduction of Hijras in Comtemporary Indian Politics.” Social Research
v70.1 (spring 2003): 163(39). (Reddy 181)
6 Reddy 165
7 Reddy 176
8 Butalia 5
9 Reddy 177
10 Reddy 164
11 “In from the Outside: India’s Long Mistreated Eunuchs are Teaming Up to Demand
Equal Rights and Better Health Care.” Time International v156.11 (Sept 18,
2000): 25. (In from the Outside 25)
12 Allahbadia and Shah 49
13 Allahbadia and Shah 49
14 Slijper, Froukje M.E. “Neither Man nor Woman: The Hijras of India.” Archives of
Sexual Behavior v26 n4 (Aug 1997): 450(4). (Slijper 452)
15 Pimlott 46
16 Pimlott 47
17 “In from the Outside” 25
18 Allahbadia and Shah 48
19 Reddy 166
20 Reddy 164
21 Reddy 166
22 “In from the Outside” 25
23 Reddy 178-9
24 Reddy 166
25 Reddy 164
26 Reddy 167-8
27 Reddy 170
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
It examines questions about cultural practices and why some/all people accept them and whom that might be benefitting or harming (ibid). In other words, it examines the behaviors, consequences, social factors, and above all the power structures in play. In Althaus’ article, she postulates that one reason that female circumcision is used is to increase the sexual pleasure of men (Althaus, 131). Here we can see the strong presence of a patriarchal society. Recall the purpose here is not to actually criticize this practice but rather seek the underlying interests or motivations of implementing it. The strong presence of a patriarchy indicates that women in a way are indeed used as means to serve the interests of men both sexually and also by providing a child. This brings about the winners (men) and the oppressed
In 1954, the first organ transplant was conducted successfully in the United States. (Clemmons, 2009) Nowadays, the technology of organ transplant has greatly advanced and operations are carried out every day around the world. According to current system, organ sales are strictly prohibited in the United States. (Clemmons, 2009) However, the donor waiting list in the United States has doubled in the last decade and the average waiting time for a kidney is also increasing. (Clemmons, 2009) In the year 2007, over 70,000 patients were on the waiting list for a kidney and nearly 4500 of them died during the waiting period. In contrast to the increasing demand for kidney, organ donation has been in a decrease. (Wolfe, Merion, Roys, & Port, 2009) Even the government puts in great effot to increase donation incentives, the gap between supply and demand of organs still widens. In addition, the technology of therapeutic cloning is still not mature and many obstacles are met by scientists. (Clemmons, 2009) Hence, it is clear that a government regulated kidney market with clear legislation and quality control is the best solution to solve the kidney shortage problem since it improves the lives of both vendors and patients.
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.
The Beshir Agha's memoir written by Hathaway, allows us to plunge into the facts and the concealed world of the eunuchs.Hathaway proceeds with his article by providing a brief introduction to Beshir's biography. Saying, he was emanated from the eastern part of Africa, Abyssinia. At first, when I began reading, I felt so frustrated and obnoxious due to the way castration was held and its attributed appalling treatment. But through continuing the reading, I perceived the momentum functionality of eunuchs in prospering and enhancing the economy in the Islamdom empires. Indeed, I'm not justifying the atrocity that had encountered those eunuchs, though.According to text, there is an account of two brothers whom originally emanated from Georgia,
I began investigating gay, lesbian, bisexual, transgender, and queer (GLBTQ) representations of the sacred during my late adolescence. In college, my knowledge of same-sex desiring and gender-variant deities evolved into a study of the spiritual roles and legacies of GLBTQ people. Such legacies are abundantly evident in parts of the world where indigenous and pluralist religion have remained unhindered, such as on the Indian subcontinent where hijra (male-bodied female-identified individuals) are seen as harbingers of good fortune and curses and perform ceremonies at weddings and births. Early written accounts of traditional same-sex desiring and gender-variant roles in the Western hemisphere can be found in the diaries of the first colonizers as well as an engraving memorializing Vasco Núňez de Balboa’s massacre of third-gender American Indians in what is now Panama. Pejoratively referred to as berdache by early anthropologists (from the Arabic, meaning ‘slave boy’), many modern GLBTQ First Nations people have adopted the term Two-Spirit as a pan-tribal identity that reclaims their traditional spiritual and social roles while transcending labels denoting mere sexual orientation. The term affirms them as unique whole human beings.
The author describes Hijras, which are an alternative gender, neither men or women. In todays US society I do not think that there is a “alternative gender”, but the most relatable gender that I would consider to be more similar to Hijras are those whom are transgender. Which is a person whose self-identity does not conform unambiguously to a conventional male or female gender. Reason being is that those whom are Hijra are raised as man and then undergoes genital removal, which is similar to what some transgender individuals go through. Therefore, similarities between the third gender, other than I do not see any similarities. Due to the fact that a majority of those whom cohabit the US are so fixed upon the fact that you are either male or female and there are no in between. The Hijars are not looked down upon in any way rather they are “so respected” in Bombay which is completely different from the amount of respect that transgender individuals get here in the
Traditional female characteristics and female unrest are underscored in literary works of the Middle Ages. Although patriarchal views were firmly established back then, traces of female contempt for such beliefs could be found in several popular literary works. Female characters’ opposition to societal norms serves to create humor and wish- fulfillment for female and male audiences to enjoy. “Lanval” by Marie De France and “The Wife of Bath’s Tale” by Geoffrey Chaucer both show subversion of patriarchal attitudes by displaying the women in the text as superior or equal to the men. However, “The Wife of Bath’s Tale” also incorporates conventional societal ideas by including degradation of women and mistreatment of a wife by her husband.
Additionally this is linked with De Groots’ argument on the representation of foreign females, stating that the oriental women were ‘socially marginal, sexually powerless and regarded by westerners as inferior and virtually prostitute’s’. Henceforth, any person who just falls out of the rigid column of normal such as Juilia Pastrana is subjected to discussions on defining the ‘normal and the
Organ Sale is the exchange of human organs for money. This topic is very debatable because some people view organ sales as morally wrong mainly due to the view that only the wealthy will be able to afford the purchase of organs. In addition, many believe those living in poverty will be taken advantage of because they need the money. The selling of human organs can be beneficial to everybody and should be legal. By making organ sales legal it will give individual donors a better financial life, create a safer environment for those who sell their organs, make organ transplants available to more people and most importantly will save many lives.
A lady is an object, one which men attempt to dominate. A man craves to get a hold of this being beneath his command, and forever have her at his disposal. In her piece “Size Six: The Western Women’s Harem,” published in 2002, Fatema Mernissi illustrates how Eastern and Western women are subjugated by the control of men. Mernissi argues that though she may have derived from a society where a woman has to cover her face, a Western woman has to face daily atrocities far worse then ones an Eastern woman will encounter. Moreover, Mernissi’s core dogma in “Size 6: The Western Women's Harem” is that Western women are not more fortunate than women raised into harems in other societies. Additionally, she asserts that though women in the Western world are given liberties, they coincide with the unattainable ideals of what is aesthetically pleasing. Furthermore, to strengthen her argument towards her wavering audience, Mernissi’s main approach in her paper is to get the reader to relate with her issue by means of an emotional appeal, while also utilizing both the ethical and logical appeal to support her thesis.
The State of the International Organ Trade. (2007, December). Retrieved April 24, 2011, from World Health Organization: http://www.who.int/bulletin/volumes/8512/06-039370/en/#R43
The Eunuch in the story, Philip and the Eunuch, had a very prestigious job in Ethiopia. Eunuchs in general hold places of respect and trust in eastern courts. He was an Official of Candace which connects him to the kingdom of Meroe (Anchor 667). The Eunuch would have worked closely with the queen of Ethiopia and was therefore held in high regard in the kingdom (Witherington III 296). Which makes this Eunuch a very smart and literate man who knows a lot about politics. We know that the Eunuch would have been most likely black or African American (Witherington III 295) due to the fact that Ethiopia was on the fringe of the known word which was the territories south of Egypt. The story of the Eunuch and Philip is a great story to see just how far the word of God will go.
One of the most important and prevalent issues in healthcare discussed nowadays is the concern of the organ donation shortage. As the topic of organ donation shortages continues to be a growing problem, the government and many hospitals are also increasingly trying to find ways to improve the number of organ donations. In the United States alone, at least 6000 patients die each year while on waiting lists for new organs (Petersen & Lippert-Rasmussen, 2011). Although thousands of transplant candidates die from end-stage diseases of vital organs while waiting for a suitable organ, only a fraction of eligible organ donors actually donate. Hence, the stark discrepancy in transplantable organ supply and demand is one of the reasons that exacerbate this organ donation shortage (Parker, Winslade, & Paine, 2002). In the past, many people sought the supply of transplantable organs from cadaver donors. However, when many ethical issues arose about how to determine whether someone is truly dead by either cardiopulmonary or neurological conditions (Tong, 2007), many healthcare professionals and transplant candidates switched their focus on obtaining transplantable organs from living donors instead. As a result, in 2001, the number of living donors surpassed the number of cadaver donors for the first time (Tong, 2007).