Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Gender and culture in the middle east
Women rights and islam
Topic on role of women in islam
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Gender and culture in the middle east
A wise man once said, “Parents must lead by example. Don't use the cliche; do as I say and not as I do. We are our children's first and most important role models” (Lee Haney). In both “It’s a Night Job” and “Mother's Inheritance” the patriarchal society, and the idea that the world is one that a man runs is ever present in both stories.The second person point of view present in both stories allows the reader to grasp a deeper understanding of the story as the perspective involves the reader in the story. There is a difference in tone as the author of “It’s a Night Job” takes a neutral tone and the author of “Mother’s inheritance” takes a tone of intense anger. There is a similar theme with small discrepancies as both shows the effect of figures …show more content…
The daughter is speaking to the reader as if she were talking to her mother, thus creating a deeper connection the literary piece.The theme is revealed to be a cry of anger against the Patriarchal Islamic society and of the mistreatment inflicted upon Muslim women. In this story, the author also utilizes metaphors for the female body parts with the lines “the primal fruit of The Fertile Crescent: My Womb.”(Abu-Khalid 142) and “glistening silk that nestles the twin doves in my breast.”(Abu-Khalid 143) which is also meant to symbolize the milk in her body and both utilize vivid imagery. In the beginning of this poem, it can be told that the mother of the poet is dead because it's her inheritance. She goes through everything that she received from her mother, "Mother, You did not leave me an inheritance of necklaces for a wedding but a neck that towers above a guillotine” (Abu-Khalid 142). These things are not things that she tangibly saved for her but that she received from learning and being close to the mother. She keeps going on what she got from her mother and then starts talking about people trying to take her inheritance from her "They searched my pockets, took off my clothes, peeled my skin..." (Abu-Khalid 143-144) but they couldn't take her inheritance from her "But they failed to reach, the glistening silk that nestles, the twin doves, in my breast." Her mother gave her self-respect, knowledge, strength and power. The narrator is left with a guillotine over her head due to the strong will left to her from her mother. In most cases, a strong will would be a good thing, however, in this of a patriarchal Islamic society, it is one of a death
Moreover, the mother faces the turning point of the whole journey when she courageously confronts her husband and finally voices out her opinion against being treated as more of a thing rather than a person. She reminds him that “[her] name… is Elizabeth” and should not be referred to as a mere “woman”, but being outrageous as he was, he yells at her to “shut [her] mouth” as she was trying to explain, and “[get his] supper”. Through the mother’s confrontation with her husband, the readers learn the importance of having the courage of speaking out what we believe is right despite of the outcome, instead of merely submitting in silence. Ultimately, numerous positive changes occurred once resolution to both the mother's external and internal conflict are addressed. Not only does “[the husband] often speaks to [the] mother as though she were more of a person and less of a thing”, but the mother also decides to “[teach] her two grandsons how to wash dishes and make
Naomi Nye was born to a German-American mother and a Palestinian-American father. However, she normally writes from her Palestinian-Arab perspective. In several of her poems within The Heath Anthology—“Ducks,” “My Father and the Figtree,” and “Where the Soft Air Lives”—Naomi Nye reminisces about her Muslim heritage and childhood as it correlates to her present identity. In addition, she incorporates the effect of the Palestinian-Israeli conflict on herself and on Arab culture in her work. Ultimately, Naomi Nye’s poetic work should remain in The Heath Anthology as her style demonstrates how historical events and a deep-rooted heritage can enrich a sense of identity and culture.
Hence, the poem's tone contains elements of remorse as well as impassivity. The traveler's detached description of the mother, "...a doe, a recent killing; / she had stiffened already, almost cold" (6-7), and the wistful detail with which he depicts her unborn offspring, "...her fawn lay there waiting...
For, in relinquishing, a mother feels strong and liberal; and in guild she finds the motivation to right wrong. Women throughout time have been compelled to cope with the remonstrances of motherhood along with society’s anticipations Morrison’s authorship elucidates the conditions of motherhood showing how black women’s existence is warped by severing conditions of slavery. In this novel, it becomes apparent how in a patriarchal society a woman can feel guilty when choosing interests, career and self-development before motherhood. The sacrifice that has to be made by a mother is evident and natural, but equality in a relationship means shared responsibility and with that, the sacrifices are less on both part. Although motherhood can be a wonderful experience many women fear it in view of the tamming of the other and the obligation that eventually lies on the mother.
Ahmed’s mother is the first to fall into playing her stereotypical social construct after her husband; Hajji Ahmed beats her for not supplying him with an heir, a son. “One day he struck he struck her, because she had had refused to subject herself to a last, desperate ordeal…” This act shows Ahmed’s mothers weakness, a gender normative of women, compared to her husband. However instead of lashing back she accepts the fate she has put herself into. She punishes herself similar to the acts her husband acts onto her. “She, too, began to lose interest in her daughters…and struck her belly to punish herself.” At this point in the novel, it is evident that Ahmed’s mother is adjusting her own belief to match that of Hajji. His reoccurring distaste for his seven daughters has rubbed onto his wife. This compliance to accept her husband’s belief fits into that mold that says that women are not assertive and follow with what their husbands want. The next section femininity is seen in it’s natural essence is seen at the end of chapter three when Ahmed has been attacked and his father confronts him about his girlish ways.
Although the little girl doesn’t listen to the mother the first time she eventually listens in the end. For example, in stanzas 1-4, the little girl asks if she can go to the Freedom March not once, but twice even after her mother had already denied her the first time. These stanzas show how the daughter is a little disobedient at first, but then is able to respect her mother’s wishes. In stanzas 5 and 6, as the little girl is getting ready the mother is happy and smiling because she knows that her little girl is going to be safe, or so she thinks. By these stanzas the reader is able to tell how happy the mother was because she thought her daughter would be safe by listening to her and not going to the March. The last two stanzas, 7 and 8, show that the mother senses something is wrong, she runs to the church to find nothing, but her daughter’s shoe. At this moment she realizes that her baby is gone. These stanzas symbolize that even though her daughter listened to her she still wasn’t safe and is now dead. The Shoe symbolizes the loss the mother is going through and her loss of hope as well. This poem shows how elastic the bond between the daughter and her mother is because the daughter respected her mother’s wish by not going to the March and although the daughter is now dead her mother will always have her in her heart. By her having her
Through her use of the words “dreamed”, “sweet women”, “blossoms” and the Mythology of “Elysian fields” in lines one through three, she leads the reader to the assumption that this is a calm, graceful poem, perhaps about a dream or love. Within the first quatrain, line four (“I wove a garland for your living head”) serves to emphasise two things: it continues to demonstrate the ethereal diction and carefree tone, but it also leads the reader to the easy assumption that the subject of this poem is the lover of the speaker. Danae is belittled as an object and claimed by Jove, while Jove remains “golden” and godly. In lines seven and eight, “Jove the Bull” “bore away” at “Europa”. “Bore”, meaning to make a hole in something, emphasises the violent sexual imagery perpetrated in this poem.
Not only does this personification alter the pace of the poem, but the fact that the woman’s breasts – important sexual organs and symbols of female sexuality – are portrayed as sleeping conveys a lack of arousal and general desire, particularly on the behalf of the woman. This sense of a lack of desire between the gypsy and the woman is communicated later in the poem through the description of the characters’ undressing before they begin to have sex:
The poem is about the early stages in the narrator’s pregnancy. The doctor gives her news that the baby may be unhealthy. In a state of panic, we see the narrator turning to the methods of her homeland and native people to carry her through this tough time, and ensure her child’s safe delivery into the world. Da’ writes, “In the hospital, I ask for books./Posters from old rodeos. /A photo of a Mimbres pot /from southern New Mexico /black and white line figures—/a woman dusting corn pollen over a baby’s head/during a naming ceremony. /Medieval women/ingested apples/with the skins incised with hymns and verses/as a portent against death in childbirth” (Da’). We not only see her turning to these old rituals of her cultural, but wanting the items of her cultural to surround her and protect her. It proves her point of how sacred a land and cultural is, and how even though she has been exiled from it, she will continue to count it as a part of her
For the most part of the poem she states how she believes that it is Gods calling, [Then ta’en away unto eternity] but in other parts of the poem she eludes to the fact that she feels more like her granddaughter was stolen from her [or sigh thy days so soon were terminate]. One of the main beliefs in these times was that when someone died it was their time; God needed them and had a better plan. Both poets found peace in the idea that God had the children now and it was part of the plan, but are also deeply saddened and used poetry as a coping mechanism.
Both “Araby” and “Eveline” are characterized by melancholic, even depressive mood. In the first case, the sadness associations are developed by the motifs of darkness and silence that reinforce the boy’s psychological state. The boy says that “All my senses seemed to desire to veil themselves” (108) which means that he wants to become invisible, to disappear, and darkness and silence are helpful for him alleviating his pain: “I was thankful that I could see so little” (108). In “Eveline”, the mood is also melancholic and depressive, but this time the feeling of melancholy is combined with nostalgia and a fear of the uncertain future. It reveals itself in Eveline’s memories of her deceased mother, her brothers, her friends, in her looking at the things associated with her previous life: “Perhaps she would never see again those familiar objects from which she had never dreamed of being divided” (1). And what concerns the tone, in both “Araby” and “Eveline” it may be described as serious though not solemn as the narration lacks too eloquent expressions, and the context concerns more daily routine than some elevated
Poetry in the early 19th century was a form of therapy that allowed the writer and reader to get in touch with their emotions. In the poem “To a Little Invisible Being Who is Expected Soon to Become Visible”, Anna Barbauld discusses the feelings of what it is like for a mother awaiting her unborn child. The poem is written in a third-person narrative style and the author uses many exclamation points, which suggests the urgency and emotion through the punctuation. The rhyme scheme of the poem is ABAB. The language is positive and hopeful, which helps form an inclusive tone of romance. Likewise, the poem is broken into nine quatrains which aids in the depiction of the mother carrying a child for nine months in her womb.
War ravaged the land and tore people apart emotionally and physically. One recurrence that came about during the war was the raping and “ruining” of women. To be ruined meant that a woman was raped and/or tortured so severely that she would no longer be capable of having sex. In a culture that values the fertility of its women, this lead to the breakdown of many communities. A perfect example of this breakdown would be in the case of Salima and Fortune. Salima was taken into the bush and raped for 5 months and when she returned home her husband, Fortune, turned her away. This violence committed against Salima caused her to be forced from her community, and it also forced her to take up work at Mama Nadi’s. Here she has to endure a change of identity in order to do the work required of her and to come to terms with her past. At the end of the play, Salima dies and states the haunting words; “You will not fight your battles on my body anymore”(94). These last words sum up just how intrusive the war has become in the lives of everyone in its path and also represents a clear shift in Salima as an individual. Instead of the woman who just wanted her husband back at the end of the play, we are left to contemplate a
Throughout “Araby”, the main character experiences a dynamic character shift as he recognizes that his idealized vision of his love, as well as the bazaar Araby, is not as grandiose as he once thought. The main character is infatuated with the sister of his friend Mangan; as “every morning [he] lay on the floor in the front parlour watching her door…when she came on the doorstep [his] heart leaped” (Joyce 108). Although the main character had never spoken to her before, “her name was like a summons to all [his] foolish blood” (Joyce 108). In a sense, the image of Mangan’s sister was the light to his fantasy. She seemed to serve as a person who would lift him up out of the darkness of the life that he lived. This infatuation knew no bounds as “her image accompanied [him] even in places the most hostile to romance…her name sprang to [his] lips at moments in strange prayers and praises which [he] did not understand” (Joyce 109). The first encounter the narrator ex...
Mohja Kahf opens the poem by describing women’s state in the society. She says, “All women speak two languages” (2003, 51). First, women speak “the language of men” (51) because of the patriarchal system since women have no voice in the society and cannot express their opinions and thoughts. Second, women speak “the language of silent suffering.” (51). Their stories give them voice especially the stories of inequality and injustice. However, Kahf’s wonderful friends speak a third language, which is the language of queens because they are strong, courageous and wise.