Although many of the texts we read in class this week point to the scoundrel rake, I also felt like I was reading someone’s love letter. This type of print might have been the result of a gravitational pull away from patriarchal structure of arranged marriages, but it also reflects romantic love in a way that reaches the heart of the reader. No longer drowning in facts and figures, we get to hear their thoughts. The loss of chastity disguises the fact that someone’s heart has been broken. One such text is the “Story of Amelia”. In the title on the article, it is included that this article was extracted from one of her letters to a Friend.
The fact that this young woman wrote this letter as a warning to “such of my sex” could support that an arranged marriage would act as a safety net. Although she says she “had virtuous examples before me daily:” she still fell victim to “an enemy within my own bosom”. It would be easy to point to the arranged marriage as the savior of this young woman’s fate. But, then again it seems that her parents surrounded her with everything that would have equipped her to be successful at this stage in her life, but she fell victim to love. So, what does love have to do with it? Everything!
It seems to me that the male seducer in this letter knew exactly how to extract love from the heart of his unsuspecting victim. “His artful insinuations, like the arrow that flies in darkness, wounded my reason, ere I was conscious of their approach, and rendered me inattentive to the measures of my guilt.” The parents of this young girl were evidently absent or were also fooled by him. An arranged marriage would not have prevented this thief from stealing the heart of their daughter. Keeping her locked in a castle might have been more successful, but not very practical.
Thursday, October 16, 2008
Wednesday, October 8, 2008
Come On King
I was amused at the descriptions of the rake in the articles we read in class. Actually, these men of questionable character can be found in many venues of modern day life. It seems that there are many different versions of the rake, so I decided to focus on the rake or flirt of our times. The loss of virtue of a young woman may not be his ultimate goal, but he definitely leaves a wake of young woman wondering why he moved so quickly past them.
In trying to describe a current day rake, the example that comes to mind is the guy that is attractive to everyone. He is funny, charismatic, handsome, and…uncommitted. He lures young hearts along with one look into his dreamy eyes, yet has no intention of developing any sort of relationship. His seemingly innocent allure is a trap to the young woman that glows under his attention. As soon as he sees that she is hooked, he finds another woman to challenge his insane desire for attention. He is the “bell of the ball”, or should I say King of the Come On. In “an Admonition to those who glory in Seducing the Affections of the Fair, and then Deserting them”, there is a line that describes this type of behavior. “But after his profession of regard, his services, and solicitations, have won the heart, and made him dear to her”.
The modern day flirt’s company is desired by everyone because he is such a nice guy. He gets invited to all the social events he can manage on his calendar. He has the “appearance of the true gentleman,” (On Seduction), but his motivation is anything but that of a gentleman.
In trying to describe a current day rake, the example that comes to mind is the guy that is attractive to everyone. He is funny, charismatic, handsome, and…uncommitted. He lures young hearts along with one look into his dreamy eyes, yet has no intention of developing any sort of relationship. His seemingly innocent allure is a trap to the young woman that glows under his attention. As soon as he sees that she is hooked, he finds another woman to challenge his insane desire for attention. He is the “bell of the ball”, or should I say King of the Come On. In “an Admonition to those who glory in Seducing the Affections of the Fair, and then Deserting them”, there is a line that describes this type of behavior. “But after his profession of regard, his services, and solicitations, have won the heart, and made him dear to her”.
The modern day flirt’s company is desired by everyone because he is such a nice guy. He gets invited to all the social events he can manage on his calendar. He has the “appearance of the true gentleman,” (On Seduction), but his motivation is anything but that of a gentleman.
Wednesday, October 1, 2008
About The Men.....
After a few lines of the first reading, “Copy of a Letter from Miss – to Mr. __”, I knew I was in for a ride on the do this and do not do that train. The preservation of a woman’s reputation was of utmost importance. In this woman’s case, it was her ability to live her life without judgment in the eyes of others, especially “human opinions”. I have a suspicion the human opinions in this case are those of a man. Whatever her “fatal indiscretion” was, she knew she did not have long to live because of it.
The theme of women and their susceptibility to falling is carried throughout the periodicals. The writer produces an instructional tone. He writes that “you have an opportunity to display the excellence of your character and to exert your talents most successfully in benefiting society” (An Address to the Ladies”. Furthermore, women are encouraged to be neither a coquette nor a prude. They are to find the perfect balance and to excuse the behavior of men when they flirt. Women are also warned that a “strong attachment to books in a lady, often deters a man from approaching her with the offer of his heart”. Women are also exhorted “to be lovely” and “for political purposes, to consider man as the superior in authority”.
Basically a woman’s education can extend as far as it does not offend a man. So, truly many of these writings are for men and “the pride of our sex”. Looking at these writings from that point of view indicates that they are really written for the promotion of what a man wants and has little to do with instructing a young woman to learn the socially acceptable rules that allow her to grow and mature as a person. As long as these young women stayed within the boundaries articulated by men, they would be safe and would be able to preserve their delicacy of mind. So, it is really about the men!
The theme of women and their susceptibility to falling is carried throughout the periodicals. The writer produces an instructional tone. He writes that “you have an opportunity to display the excellence of your character and to exert your talents most successfully in benefiting society” (An Address to the Ladies”. Furthermore, women are encouraged to be neither a coquette nor a prude. They are to find the perfect balance and to excuse the behavior of men when they flirt. Women are also warned that a “strong attachment to books in a lady, often deters a man from approaching her with the offer of his heart”. Women are also exhorted “to be lovely” and “for political purposes, to consider man as the superior in authority”.
Basically a woman’s education can extend as far as it does not offend a man. So, truly many of these writings are for men and “the pride of our sex”. Looking at these writings from that point of view indicates that they are really written for the promotion of what a man wants and has little to do with instructing a young woman to learn the socially acceptable rules that allow her to grow and mature as a person. As long as these young women stayed within the boundaries articulated by men, they would be safe and would be able to preserve their delicacy of mind. So, it is really about the men!
Wednesday, September 24, 2008
From "Fallen" Woman to "Wonder" Woman
The texts revolving around the “Fallen” woman reveal a female that is considered an underprivileged citizen. As the revolution brought social change, the patriarchal society of Cotton Mather no longer prevails in the literature of the post revolution.
One obvious difference is the language that is used in the Panther Narratives. Where Cotton Mather’s textual language is that of instruction, the language of the Panther Narrative is more “user” friendly and is more romantic in its tone. The text is meant to be readable to the post revolutionary man and woman. The intrigue of the western frontier of America brought with it the reader that no longer felt tied to the language of the church as an authority figure. The entertainment value of the Panther Narratives is the front runner to the dry, austere language of Cotton Mather.
The “Fallen” woman is transformed into a strong, independent woman that claims agency over her life. In “A Very Surprising Narrative of a Young Woman, Who Was Discovered in a Cave”, the female character takes on a more masculine role. She does not require the patriarchal protection of her father in order to survive. Her ingenuity and strength allow her to live in a cave alone for 9 years while maintaining her position as a “lady”. Not only does she not require a man to maintain her existence, the story “allows” this young woman to rebel against her father and run off with her lover. This type of language or story line would have been considered heresy in Cotton Mather’s day!
One obvious difference is the language that is used in the Panther Narratives. Where Cotton Mather’s textual language is that of instruction, the language of the Panther Narrative is more “user” friendly and is more romantic in its tone. The text is meant to be readable to the post revolutionary man and woman. The intrigue of the western frontier of America brought with it the reader that no longer felt tied to the language of the church as an authority figure. The entertainment value of the Panther Narratives is the front runner to the dry, austere language of Cotton Mather.
The “Fallen” woman is transformed into a strong, independent woman that claims agency over her life. In “A Very Surprising Narrative of a Young Woman, Who Was Discovered in a Cave”, the female character takes on a more masculine role. She does not require the patriarchal protection of her father in order to survive. Her ingenuity and strength allow her to live in a cave alone for 9 years while maintaining her position as a “lady”. Not only does she not require a man to maintain her existence, the story “allows” this young woman to rebel against her father and run off with her lover. This type of language or story line would have been considered heresy in Cotton Mather’s day!
Wednesday, September 17, 2008
THE BEAT GOES ON….
I too found it especially interesting that more emphasis was put on warning the young people of the day than the alleged infanticides. The repeated warnings to the younger generation mimic a drum beat being played in the background of the ongoing murder/execution narrative. The beating of the warning drum is still playing in the background of the social expectations of women in contemporary America.
I think that the women in the narratives are very similar in some ways to the normal woman of today. Most women have goals and want opportunity without limit. Most women, as the women of that day, are strong, generous, kind, and intellectual. Even though it seems that the narratives are written by men, I sense strength in the women that we have discussed in class. The strong, independent woman emerges through the written smoke screen, at least to me. Another likeness that can be used to look at how the contemporary woman is similar to the “normal” women in our readings can be seen in how we treat young women that get pregnant out of wedlock.
One thing that still confounds me is that if a young woman today gets pregnant, the bulk of the responsibility is laid on her shoulders. As in the execution narratives, the man/boy/father is absent in the picture and is not usually held to the same social judgment and condemnation, not to mention the financial and personal expense. In the narratives, the warnings are addressed to all young people, but young women are the ones targeted to suffer the consequence.
Unlike the women in the execution narratives, I think the average TCU student has no thought that they should be in at night and should not run around with “lewd” men. Most of the students that I come into contact with manage their schedules as they please with no thought that they are going to be persecuted for doing so. That concept is foreign to students at TCU. I think that in so many ways, our culture endorses the freedom to go where you want when you want. The primary limits on a young woman today are mainly those of being in harm’s way. So, the drum beats on and is played in effect, by a different drummer called the criminal mind.
I too found it especially interesting that more emphasis was put on warning the young people of the day than the alleged infanticides. The repeated warnings to the younger generation mimic a drum beat being played in the background of the ongoing murder/execution narrative. The beating of the warning drum is still playing in the background of the social expectations of women in contemporary America.
I think that the women in the narratives are very similar in some ways to the normal woman of today. Most women have goals and want opportunity without limit. Most women, as the women of that day, are strong, generous, kind, and intellectual. Even though it seems that the narratives are written by men, I sense strength in the women that we have discussed in class. The strong, independent woman emerges through the written smoke screen, at least to me. Another likeness that can be used to look at how the contemporary woman is similar to the “normal” women in our readings can be seen in how we treat young women that get pregnant out of wedlock.
One thing that still confounds me is that if a young woman today gets pregnant, the bulk of the responsibility is laid on her shoulders. As in the execution narratives, the man/boy/father is absent in the picture and is not usually held to the same social judgment and condemnation, not to mention the financial and personal expense. In the narratives, the warnings are addressed to all young people, but young women are the ones targeted to suffer the consequence.
Unlike the women in the execution narratives, I think the average TCU student has no thought that they should be in at night and should not run around with “lewd” men. Most of the students that I come into contact with manage their schedules as they please with no thought that they are going to be persecuted for doing so. That concept is foreign to students at TCU. I think that in so many ways, our culture endorses the freedom to go where you want when you want. The primary limits on a young woman today are mainly those of being in harm’s way. So, the drum beats on and is played in effect, by a different drummer called the criminal mind.
Wednesday, September 10, 2008
I'm Out on the Broom
I found Rountree's efforts to relate her exposure to witchcraft and witches a bit on the edge. I feel like her conclusions incorporate too many generalizations regarding "the church" and false assumptions about women in general. It may be that for some women, the need to be viewed as a witch or goddess is necessary to define who they are. As Rountree states in her essay, one outsider described it as a "designer religion" (Rountree, pg 220). I do not see witches and witchcraft as a growing movement. If anything, it is a fringe element.
I do see strong women staking their claim in our culture and being wise and strong enough to know who they are without having to be part of a movement. I have always been taught to reach for any goal that I wanted to achieve. I do not think that I have to fly "in the face of Christians" to reach my goals and be a strong person. I guess the act of claiming agency in my life takes on a different look than the one described by Rountree. I do not think that makes me less than the women of the "New Witch of the West" movement.
I did enjoy reading about the midwifery and how wise they were. I love it that the male medical establishment was challenged by these very wise women healers.
I do see strong women staking their claim in our culture and being wise and strong enough to know who they are without having to be part of a movement. I have always been taught to reach for any goal that I wanted to achieve. I do not think that I have to fly "in the face of Christians" to reach my goals and be a strong person. I guess the act of claiming agency in my life takes on a different look than the one described by Rountree. I do not think that makes me less than the women of the "New Witch of the West" movement.
I did enjoy reading about the midwifery and how wise they were. I love it that the male medical establishment was challenged by these very wise women healers.
Tuesday, September 2, 2008
CottonMather2
It seems that Cotton Mather’s approach to articulating his opinions or verdict on witchcraft is very similar to the style used to coerce Germany to follow Adolph Hitler. His explanation for the behaviors outside the accepted culture of that century filled a vacuum to explain the societal changes that were occurring.
Mather’s thoughtful and careful use of the English language created a frenzy that ignored compassion and rational thought. Reading the accounts of the trials makes the reader question his or her own understanding. The sense that they are reading an articulate and accurate account of the events, although difficult to understand, assigns power to Mather’s ramblings.
On page 25, Cotton Mather continues his persuasive pursuit of creating a unified front by fostering a dreadful end, “But then we are to unite in such Methods for this deliverance, as may be unquestionably safe, lest the latter end be worse than the beginning”. His creation of a “story” helps sell the unsuspecting culture the “witch hunt” effort.
Current day witch-hunts take on many forms. As a member of a large protestant church, I witnessed the efforts of a group of people in the church to persuade a large film studio curb its appetite for movies and children’s films that were on the edge so to speak when it came to language and content. I saw some of my friends boycott the movie studio for any various and sundried reasons that I saw as off target. I think it is important for parents to monitor and direct young children in programming, but it did seem to go to an extreme measure in some instances.
I do believe that evil is an active agent in our world. The only explanation for the destructive nature of a society as a whole is not driven, obviously, by a general nature of good.
Mather’s thoughtful and careful use of the English language created a frenzy that ignored compassion and rational thought. Reading the accounts of the trials makes the reader question his or her own understanding. The sense that they are reading an articulate and accurate account of the events, although difficult to understand, assigns power to Mather’s ramblings.
On page 25, Cotton Mather continues his persuasive pursuit of creating a unified front by fostering a dreadful end, “But then we are to unite in such Methods for this deliverance, as may be unquestionably safe, lest the latter end be worse than the beginning”. His creation of a “story” helps sell the unsuspecting culture the “witch hunt” effort.
Current day witch-hunts take on many forms. As a member of a large protestant church, I witnessed the efforts of a group of people in the church to persuade a large film studio curb its appetite for movies and children’s films that were on the edge so to speak when it came to language and content. I saw some of my friends boycott the movie studio for any various and sundried reasons that I saw as off target. I think it is important for parents to monitor and direct young children in programming, but it did seem to go to an extreme measure in some instances.
I do believe that evil is an active agent in our world. The only explanation for the destructive nature of a society as a whole is not driven, obviously, by a general nature of good.
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