Traveling Women Ministers - Pushing Gender Boundaries
Quaker women led lives that were very different than those of their contemporaries. These women had the opportunity to act as vigorous participants in their faith, not being driven from the supposed domain of men. George Fox, considered to be the founder of the Society of Friends, saw the ministry as a holy calling instead of a trade—making it naturally open to all. (Trueblood 31). Many women, including Barbara Blaugdone, heeded their call to the Ministry. Some of these women pushed the limits even farther than most, following their call to preach, wherever it led. These traveling ministers pushed even the limits of fellow Friends, often experiencing great oppression and ill regard by those outside of the faith. These women also chose to press other gender boundaries of the time. For this devoted group to be fully understood by the modern reader, they must be seen for what they were, radicals of their time.
The behaviors exhibited by women like Blaugdone could easily have been, and often were, misconstrued. Acts like sleeping in a hog trough, sneaking onto someone’s property, and barging into the office of the Commander-in-Chief of the Army, all outlined in Blaugdone’s own narrative, were quite out of the ordinary. Often compared with the actions of a vagrant or a prostitute, these dealings were not seen for their religious affiliation but instead for their shocking deviance from the norm. So flustered by great differences between Quakers and others groups of the period, some individuals reacted violently. In one such instance Blaugdone along with Mary Prince were attacked by a knife yielding man, who did, in fact, succeed in sticking Blaugdone in the side (Blaugdone 10). On her mission to Dublin, Blaugdone was blamed for storms affecting their ship and was almost thrown overboard by her shipmates (Blaugdone 21). Katharine Evans and Sarah Chevers, fellow Quaker travelers, were thrown in prison during their mission to Alexandria, and were tortured psychologically by their captors (Davies 262). True, even stationary Quakers felt many assaults, but traveling women received the worst of it.
Traveling female Quakers tested gender norms even more so than by preaching alone. Their ability to ignore the role of men as protectors, as well as owners, had no context in the minds of their contemporaries. Evans and Chevers greatly distressed their captors when they refused to give their affiliation to fathers or husbands.
James, Edward, Janet James, and Paul Boyer. Notable American Women, 1607-1950. Volume III: P-Z. Cambridge, MA: Harvard University Press, 1971. Print.
The title of Barbara Blaugdone’s memoir is An Account of the Travels, Sufferings and Persecutions of Barbara Blaugdone, with “travels” highlighted by its enormous size. Indeed, when reading the book the reader is perhaps most struck by Blaugdone’s excessive, nearly constant travel habits. It may even be argued that at its heart the book is a travel narrative and not a memoir or even a religious account. She traipses about the seas around the British Islea, not only in England but also venturing to Ireland to proselytize and preach to those yet untouched by the Quaker message.
Women like Martha followed the custom of publicly staying out of men’s affairs to honor their husbands, but privately they were the glue that held their lives together and kept the home running from day-to-day. Though these courageous and tireless women worked hard behind the scenes and did not enjoy the freedom and benefits their male counterparts did, they were an inspiration to future generations who recognized their hard work and accomplishments that paved the way for change in the words, “all men are created to equal” to include all of humanity and not just certain men.
Reis, Elizabeth. Damned Women: Sinners and Witches in Puritan New England.( New York: Cornell University Press, 1999), 107-108.
Amazon does a lot of things very well, such as personalized emails, self-service support, and easy and smart usability. Most of the emails received from retailers are immediately deleted or thrown in the junk file, but Amazon 's emails are catered specifically to the accounts user. Through your account they have access to items that you have viewed and send you recommendations based on your history. Also, if you leave
In “Disorderly Women: Gender and Labor Militancy in the Appalachian South,” Jacquelyn Hall explains that future generations would need to grapple with the expenses of commercialization and to expound a dream that grasped financial equity and group unanimity and also women’s freedom. I determined the reasons for ladies ' insubordination neither reclassified sexual orientation parts nor overcame financial reliance. I recollected why their craving for the trappings of advancement could obscure into a self-constraining consumerism. I estimated how a belief system of sentiment could end in sexual peril or a wedded lady 's troublesome twofold day. None of that, in any case, should cloud a generation’s legacy. I understand requirements for a standard of female open work, another style of sexual expressiveness, the section of ladies into open space and political battles beforehand cornered by men all these pushed against conventional limitations even as they made new susceptibilities.
This scandalous case centers on a woman named Katherine Watkins. On Friday, August 18, 1681, Katherine accused a slave by the name of John Long, also known as Jack, of rape. There was some evidence of violence, but there were also outstanding questions about her character and conduct. Those who testified, however, painted a different picture about certain events preceding the crime. They were John Aust, William Harding, Mary Winter, Lambert Tye, Humphrey Smith, Jack White (Negro), Dirk (Negro), and Mingo (Negro). Whether these individuals were so inclined because Katherine Watkins was a Quaker, rather than an Anglican, we can never really know. That certainly fueled the fire, though. The day in question involved an afternoon of cider drinking. Several of the witnesses in the testimonies recounted Mrs. Watkins sexual advances to multiple of Thomas Cocke 's slaves, particularly, a mulatto named Jack. John Aust pleaded that Katherine, at one point, had lifted the shirt of one slave and announced “Dirke thou wilt have a good long thing” (Sex and Relations, 53). She allegedly had thrown another on the bed, kissed him, and, “put her hand into his codpiece” (Sex and Relations, 53). The most interesting piece of evidence that Aust brings forward is that Jack was actually avoiding Watkins at the party, an apparent attempt at avoiding any intimate entanglement with her (Sex and Relations, 52). Finally, he reported that Watkins and Jack had gone into a side room (Sex and Relations, 53). Later in the trial, Humphrey Smith seemingly referred to Aust 's testimony. His deposition suggested that he and Aust had some reservations about Jack 's guilt (Sex and Relations 54). Clearly, the character of the plaintiff was considered important evidence in the trial of a slave for rape. The reasonable extenuating circumstances of the case might have granted the magistrates leave way
During the second Great Awakening women helped the churches thrive because they were the ones that kept the pews filled during sermons. Jarnea Lee was a woman who went back into the church and became a part of the congregation which sparked an interest in her wanting to be a pastor. Lee felt it was her calling to be a pastor. Even though she wanted to be a pastor she was denied the opportunity because during the early 19th century women weren’t allowed to be pastors. She didn’t let that stop her. She still preached to different people as a circuit rider. She had a wide range of audience that listen to her. With her powerful messages she became a major figure in the Holiness
“The wretches have proceeded so far as to concert and consult the methods of rooting out the Christian religion from this country, and setting up instead of it perhaps a more gross diabolism than ever the world saw before.” (Mather 153) Perhaps the “gross diabolism” that he refers to is a world where women, similar to Martha Carrier, are not easily silenced or controlled by the authority of white, Puritan men. While Mather claims to be a historian and not an activist, and tells the reader that he was not there so he could not form any prejudice against those convicted. Despite this, he contradicts himself by slipping in extreme sexist comments towards Carrier, referring to her as a “rampant hag” (Mather 155). Through this, he assumes the role of the unreliable narrator because he is unable to keep his writing
In “A Narrative of the Captivity and Restoration of Mrs. Mary Rowlandson,” Mary Rowlandson, a Puritan mother from Lancaster, Massachusetts, recounts the invasion of her town by Indians in 1676 during “King Philip’s War,” when the Indians attempted to regain their tribal lands. She describes the period of time where she is held under captivity by the Indians, and the dire circumstances under which she lives. During these terrible weeks, Mary Rowlandson deals with the death of her youngest child, the absence of her Christian family and friends, the terrible conditions that she must survive, and her struggle to maintain her faith in God. She also learns how to cope with the Indians amongst whom she lives, which causes her attitude towards them to undergo several changes. At first, she is utterly appalled by their lifestyle and actions, but as time passes she grows dependent upon them, and by the end of her captivity, she almost admires their ability to survive the harshest times with a very minimal amount of possessions and resources. Despite her growing awe of the Indian lifestyle, her attitude towards them always maintains a view that they are the “enemy.”
Mary Rowlandson was a pretentious, bold and pious character. Her narrative did not make me feel sorry for her at all, which is strange since she really did go through a lot. During the war, the Narragansett Indians attacked Lancaster Massachusetts, and burned and pillaged the whole village. During the siege Mary and her six year old child were shot, she watched her sister and most of her village either burn or get shot. She was kept as a captive, along with her three children and taken with the Narragansett’s on their long retreat. The exposition of the story is set immediately. The reader is perfectly aware of Missus Rowlandson’s status and religious beliefs. She constantly refers to the Narragansetts in an incredibly condescending way, to the point that you know that she does not even consider them human. She paints them as purely evil pe...
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Andrea A. Lunsford and John J. Ruszkiewicz. New York: St. Martin's, 2002. 65-71 Truth, Sojourner?Ain?t I a Woman? The Presence of Others, 3rd ed. Andrea A. Lunsford and John J. Ruszkiewicz.
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