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mary mag

In part I, the author argues that feminists must begin to focus on the external forces that construct gender. S/he believes the traditional approach to enforcing gender is the argument that gender is "natural" rather than something created or constructed externally. Therefore, postmodern feminists "concentrate on the external forces, such as law, that construct gender rather than treating gender as if it were the truth about men or women" (1974). Further, the author asserts that postmodern feminists contend these constructs "do not overtly speak in this voice, but rather covertly." Therefore, postmodern feminists assert that laws, through covert action, "reinforce compulsory heterosexuality" as the norm.

In part II (which the author refers to as the "theoretical framework for postmodern accounts of gender) the author posits that Gays and Lesbians "play a crucial role" and provide insights into gender and sexuality. S/he states this is because of the appropriation and variation of gender and gender roles within the Gay and Lesbian community for "erotic effect;" thus, gender seems to be "performative" rather than natural.

Part III of this article examines specifically how law compels conformity and adherence


One of the most well-known Biblical women was Ruth. This Biblical woman, though not an Israelite, demonstrate outstanding qualities of loyalty, devotion and faith. Her famous response to her mother-in-law Naomi demonstrates this: And Ruth proceeded to say: "Do not plead with me to abandon you, to turn back from accompanying you; for where you go I shall go, and where you spend the night I shall spend the night. Your people will be my people, and your God my God. Where you die I shall die, and there is where I shall be buried. May Jehovah do so to me and add to it if anything but death should make a separation between me and you." (Ruth 1:16,17)

Shows her preparedness as a field worker. Katrina Larken outlines the book of Ruth from a number of feminist perspectives, including the idea that the story is a kind of fairy tale where Ruth “takes on the roles that fairy tales often award to (male) heroes, leaving home to seek her fortune, and encountering hardships which she overcomes.”

The women of Biblical time’s inferiority to men is also reflected through the fact that women were strongly discouraged, and in many cases, prohibited from pursuing, for example, higher education of public office positions. Instead, a woman’s role and power was relegated to the private sphere where they functioned as wife, mother and domestic keeper. This presence of the role is reflected by the Old Testament, which asserts that a woman’s chief duty was childbearing (Genesis 2:23, 24) and a good wife and mother was cause for praise (Proverbs 31: 28). Ephesians 5: 22-24 also encourages “wives [to] submit to your husbands as to the Lord. For the husband is the head of the wife…wives should submit to their husbands in everything.”

There is more than a little irony in Boaz’s instructiobns to Ruth in verse 3:11, “do not be afraid,” considering that he is the one who moments before was quaking in his sandals. And his statement, “I will do for you all that you ask,” only reminds the reader that despite Naomi’s expectations it is Ruth who tells Boaz what to do, not vice versa.

Some topics in this essay:
Mary Magdalene, Ruth Naomi, Boaz Ruth, Katrina Larken, Additionally Strong’s, Athalya Brenner, Blessed Jehovah, GENDER ROLES, Gay Lesbian, God Israel, book ruth, biblical woman, gender roles, boaz ruth, postmodern feminists, mother-in-law death husband, conventional morality, ruth mary, author asserts, gender roles author, five women, spend night, women perceived property, five women mentioned, future husband boaz,

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Approximate Word count = 3434
Approximate Pages = 14 (250 words per page double spaced)


  

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