Liu Huifang: The "Good Woman" with the Gentle Face and Tough Heart

1995 ◽  
Vol 27 (4) ◽  
pp. 71-72
Author(s):  
Wang Ganrong
Keyword(s):  
2017 ◽  
Vol 43 (1) ◽  
pp. 166-177
Author(s):  
Christina Landman

In 2005 Allan Boesak published a book entitled Die Vlug van Gods Verbeelding (“The Flight of God’s Imagination”). It contains six Bible studies on women in the Bible, who are Hagar, Tamar, Rizpah, the Syrophoenician woman, the Samaritan woman as well as Martha and Mary, the sisters of Lazarus. This article argues that women of faith in South Africa have, throughout the ages, in religious literature been stylised according to six depictions, and that Boesak has, in the said book, undermined these enslaving depictions skilfully. The six historical presentations deconstructed by Boesak through the Bible studies are the following: 1) Women are worthy only in their usefulness to church and family without agency of their own; 2) A good woman is submissive on all levels, privately and publicly; 3) Women should sacrifice themselves to the mission of the church, without acknowledgment that they themselves are victims of patriarchy; 4) A good white woman is one that is loyal to the nation and to her husband while black women are to reject their cultures; 5) Women’s piety is restricted to dealing with their personal sins, while they are not to express their piety in public; 6) Women are forbidden by the Bible to participate in ordained religion.After references to these discourses in Christian literature of the past 200 years, the contents of Boesak’s Bible studies will be analysed to determine how—and how far—he has moved from these traditional views of women of faith. Finally the research findings will be summarised in a conclusion.


2018 ◽  
Vol 3 (1) ◽  
pp. 1-11
Author(s):  
Smitha Sasidharan Nair ◽  
Rajesh Kalarivayil
Keyword(s):  

Surrogacy in India is a 2.5-billion-dollar industry. The article highlights how India’s Surrogacy Bill, 2016, has failed the women who become surrogates. The bill constructs the image of a ‘good woman’ who is ready to bear the child of a relative as a ‘good deed’ for the perpetuation of the family name. It fails to address the fact that the woman consents to surrogacy under the unequal circumstances of poverty, casteism and the patriarchal exploitation of women within the family.


Author(s):  
Laurence Sterne
Keyword(s):  

And pray, good woman, after all, will you take upon you to say, it may not be the child's hip, as well as the child's head? 'Tis most certainly the head, replied the midwife. Because, continued Dr. Slop, (turning to my father)...


Tom Jones ◽  
2008 ◽  
Author(s):  
Henry Fielding
Keyword(s):  

Jones this day ate a pretty good dinner for a sick man, that is to say, the larger half of a shoulder of mutton. In the afternoon, he received an invitation from Mrs Miller to drink tea; for that good woman, having learned, either...


2020 ◽  
pp. 56-119
Author(s):  
Saswati Sengupta

Manasā worship is placed within a larger map of ophiolatry in India but unlike the cults of male deities associated with snakes, Manasā declines. In the printed bratakathā of the early twentieth century, her liminal qualities are presented through the metaphor of dance prescribed as a taboo. The dancing goddess is traced to the Bengali maṅgalakābyas of Manasā from the fifteenth century that attempt to rein in a laukika goddess with śāstrik norms. The negative representation of the goddess and her decline are found motivated in terms of her origin outside the caste-Hindu pantheon such as old tribal beliefs and Mahāyāna Buddhism, the subaltern caste location of her primary votives, her specialized knowledge and refusal to submit to patriarchal–heterosexual marital norms. Manasā’s malignancy in hegemonic culture emanates from her refusal to conform to Brahmanical femininity. The male scripting of the maṅgalakābyas constructs a good woman—Behulā—to counter her.


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