耶鲁大学老师曾经说过,“耶鲁大学老师曾经说过,”母亲必须将女儿社交到隶属于男人,如果她的女儿挑战父权制规范,母亲是藏红龙厨房可能会捍卫父权制结构对抗她自己的女儿“(基督N.P.)。在藏红花厨房,由Yasmin Crowther,一个名叫Maryam的穆斯林妇女努力在她的母语波斯文文化与她采用英国文化之间找到平衡。她在伊朗长达伊朗为自己察觉西部妇女的自由而努力。在2050年代的领导下,穆罕默德·莫迪格的领导,这部小说暴露了基于古兰经误解的父权制结构的负面方面(“历史”N.P.)。克瑟尔成功地揭示了一个人通过她描绘了他们对婚姻中的婚姻,家庭的局面的局限性的另一个性别,以及妇女的生命目的如何定义妇女的暗示。具体而言,克林特说明了妇女通过玛丽亚的未命名的父亲的描绘,妇女是如何通过玛丽曼的唯一父亲的描绘,他们故意滥用他作为一个富裕的商人来控制她的权力。只有在父亲的死后,这象征着玛丽亚的父权制控制的死亡,她能够获得她的声音,为女性有更多权力的未来做出积极的变化。结果,新颖有效地争辩说,为了让社区茁壮成长,父权制系统必须改变。

正如克林瑟的小说所示,生活在传统的父权制社会中的妇女受到关于他们在婚姻中的角色的有限的限制。具体而言,许多期望来自伊斯兰教规范,如“伊斯兰教的妇女并不承担任何财务义务;这是肩膀在家庭中担任这一责任的人“(”女性的金融权利“N.P.)。当妇女想要工作但没有机会时,问题出现了,因为他们的家人正在强调他们结婚。如果一个女人试图挑战关于婚姻的期望,那么有后果。例如,当Maryam表示她想要成为护士而不是结婚时,她被禁止这样做,并且为她的欲望感到羞耻。她被视为一个孩子而不是拥有她的家庭的想法和感受,因此无法努力改变她的未来或控制她的生活。When Maryam realizes that expectations about marriage dictate that women only work when the husband cannot provide for the family, she wishes that she “were plain [ugly, so] people wouldn’t assume that all [she] wanted was to marry, and they might find it easier to think [she] could be happy some other way” (Crowther 57). In a patriarchal society where many women are objectified, being attractive becomes a barrier to freedom. However, although difficult, Maryam is determined to fight the marital expectations because she “does not want to marry like [her mom] or Mairy” (Crowther 113). What further complicates the objectification of women is the acceptance of polygamy in many traditional societies. For example, Maryam’s father has a younger second wife, named Leila, in addition to Maryam’s unnamed mother. Significantly, the novel never portrays any interaction between Maryam’s father and mother which suggests that Maryam’s mother is ignored by her husband. In contrast, he does pay attention to Leila. However, this does not suggest that Leila is treated any differently than Maryam’s mother because she too is treated as an object. For instance, the novel portrays the father giving Leila attention because she gives birth to a son which his first wife is never able to give him. Not only this, but it is clear that he treats Leila as a sexual object as well. According to the Iranian clergy, “marriage is there to satisfy male sexual urges” and women are required to “’give themselves unquestioningly to their husband’ and to obey their every command” (McCracken 22). Leila’s objectification is shown when the father says, “’When will the wet-nurse come and give me back my wife?’” (Crowther 52). His concern is to satisfy his own desires. Maryam’s description of Leila covering her body when Maryam’s father comes into the room when she is breastfeeding her son shows how uncomfortable she is with him, illustrating that she, like Maryam’s mother, is merely another object. Therefore, Crowther’s portrayal of Maryam’s mother and Leila’s marriages highlight that unless women have some power in the marriage, they remain unhappy and unsatisfied. When women are controlled by the husband, and the husband does not allow women to voice their opinions, they are not able to contribute their part to the community like shown in the novel. Only when marriages are equal for both men and women are women capable of providing their insights to enhance the community. A women’s potential is shown at the end of the novel when Maryam’s father dies and she travels to a rural area of Iran. Maryam is not married and therefore not restricted by her husband and with her freedom; she was able to become a teacher to directly impact children to be positive role models which extends to the community. Maryam’s attempts and ultimate success in rejecting traditional marriage roles demonstrates the potential for women to contribute to the community when marriage is no longer defined according to patriarchal traditions.

通过Maryam,Crowther展示了妇女如何受到家庭中男性的权威的限制。例如,当玛丽汉和她的嫂子时,给她的父亲一份礼物试图取悦他,“他看着包裹,深吸一口气并将它传递给阿里。‘Take care of this.’ His tone was abrupt, dismissive… ‘I see you have a new scarf, Maryam,’ he said, ‘like a pink butterfly.’ He talked as he would to a child, but it was before strangers, and I am not a child”(Crowther 61). In this instance, Maryam’s father treats both daughters in a patronizing way because he is in front of his business associates. Foreshadowing the more severe ways that he will treat Maryam later in the novel, here his priority is to appear as though his business relations are more important than his familial ones. If he showed affection and emotion towards Mairy and Maryam, he could be potentially viewed as less rational and therefore less masculine. As such, rather than accepting the gift, he chooses to reject it and then further humiliates Maryam in front of strangers by commenting on the colour of the scarf, implying that it is childish. In her anger, Maryam responds by going out and allowing the scarf to fall off her head. However, because she recognizes her father’s patriarchal authority, she ultimately realizes that she must cover her hair again. This interaction between the daughter and the father demonstrates that, in a patriarchal system, men are to possess qualities which are defined as masculine. For example, they must be rational, forceful, strong, and ambitious. In the novel, Maryam’s father’s attempts to meet societal expectations of masculinity results in his behavior towards the women in his households. The pressure for Maryam’s father to conform to the expectations is so great that any threats to his image will result in consequences. Another example in the novel is when Ali saves Maryam from a mob and sneaks her back home in the middle of the night. One of the maids sees them and is suspicious. She then “told her mistress as soon as she returned home, as she only had [Maryam’s] safekeeping and the family’s good name in mind” (Crowther 91). Maryam has to run all her activities through her father first to avoid tarnishing his reputation. However, in this situation, her father was away because of the Revolution and Maryam could not contact him to ask for permission. When her father finds out that Maryam returns to the house with Ali, he immediately assumes that Maryam has had sex with him. Because her actions have led to rumors that reflect poorly on his family’s honor, Maryam has to be punished because she “has humiliated [him]” (Crowther 100). Maryam tries explaining the situation to her father but despite her efforts, he chooses to believe that she is guilty. Because the possibility of her loss of virginity reflects poorly on him and his reputation as a man in control of his household, he chooses to reassert his dominance by ordering Maryam to have her virginity confirmed. Even though Maryam agrees to do this and is raped in the process by the doctor he sends her to, he ultimately disowns her to maintain his reputation of being powerful. Such violent punishment is not uncommon. In fact, Maryam’s punishment is considered lenient by one of the characters in the novel, Shirin, who states that, “In those days, [disowning Maryam and sending Ali away] wasn’t so bad. It was merciful. At least they were alive “(Crowther 199). Shirin’s observation is referring to some of the more drastic punishments faced by daughters who are perceived to have dishonored their families. This practice, known as “honor killing is an act of murder carried out by a husband, father, brother, or other relatives, to punish a family member perceived to have brought dishonor upon an entire family” (“Gender” n.p.). However, while Maryam’s father does not kill his daughter, his actions are far from merciful. As the novel demonstrates, Maryam spends her life trying to find ways to cope with the upheaval of being dishonored, disowned, and raped despite being innocent all along. Her father’s inability to see beyond his society’s definition of masculinity results in the fact that “There is no place in his life for compassion” (Crowther 101). His willingness to put his ambition over his own family is consistently portrayed throughout the novel. Crowther proves that when the patriarchal system dies, not only women are able to bring positive insights to the community but so will the men. At the end of the novel, Ali reveals how even men are able to positively affect the community when men stop circling around the idea of upholding the masculine image. Ali directs his efforts to help the people around the community by adopting a deceased mother’s child. When men are not being pressured to behave like a masculine man defined by society, they are able to focus on more important problems like investing on their communities. While the novel makes clear that the father is never able to see the consequences of his own actions, Crowther shows the reader how societal expectations are just as damaging for men as they are for women.

读:
古埃及族长的发展

最后,女性面临根据小说的最重要的一个是他们自己的父权制规范的内化。具体而言,通过内化社会期望,他们没有机会找到自己的生活目的,导致他们生活孤独和不满意的生活。即使在他们自己的家庭事务中也是如此。例如,玛丽姆的母亲被描绘成一个未被进入的母亲,他们已经从一切和每个人那里撤回了。当Maryam访问她的母亲时,她是自己的封闭式房间。Maryam的描述是重要的:她“在房间的角落里坐在地板上。[...]房间闻到了霉味。[...]我母亲摇了摇头,茫然地抬起头,好像她不知道我是谁“(筹码49)。Maryam的母亲被描绘成迷路和意识。符合传统,玛丽姆的母亲声称为妇女定义幸福,因为他们丈夫在经济上得到了特权的女性。 However, while she may claim that this is fulfilling, as demonstrated from the room she locks herself up in, she has been isolated from her family and society. Even her no family has no use for her because the caregiver, Fatima replaces her as the mother figure to her children. While Maryam’s mother does not seem to recognize her own unhappiness, Maryam can see behind her mother’s “vacant eyes” (Crowther 49). Since Maryam sees what the lack of a life purpose leads to, she looks to Fatima as her role model. While traditionally, women who work are seen as disgraceful, impoverished and unhappy, as the novel demonstrates their work leads to personal fulfillment. Crowther’s development of Fatima and Maryam, demonstrates that far from feeling shame, women who work feel a sense of purpose. Maryam loves her volunteer position so much that her “favorite part of the day [is] the evening after the surgery closed, when Doctor Ahlavi would tell [her] what [she] had done well and where [she] needed to pay more attention” (Crowther 73). Maryam’s volunteering gives her a motive for life which is to keep improving her skills of helping patients. Even though Maryam’s job does not reach her full potential, she is grateful for the purpose her job gives her. In fact, “by most objective standards, women’s jobs are worse than men’s, yet women report higher levels of job satisfaction than do men” (Clark n.p.). In particular, their responsibilities allow them to exert control in their lives to help advance the community. For example, Fatima teaches Maryam to be such a strong women that she eventually grows up able to challenge the patriarchal aspects of her Persian culture. As such, Fatima and Maryam’s mother provide an important contrast to each other, showing that it is the women who challenge societal expectations about work who are able to contribute to their communities. In Fatima’s case, because she was able to positively influence Maryam, she is also able to build up Maryam’s potential and by extension her community. It is significant that Chrowther choses the relationship between a caregiver and a child to represent the possibilities available to working women because it shows that when nurtured, girls can become role models in their community. In Maryam’s case, being influenced by another working woman allows her to pursue her own dreams of working. Significantly, she follows in Fatima’s footsteps by becoming a teacher who educates young children to be more open-minded about gender norms. Thus work gives women an opportunity to connect and aid in the development of the community by directly putting their input into the community.

读:
Daly Gyn /生态学,Metaethics和Meta族长

总之,生活传统的父权制系统的妇女受到各种决定的性别角色的限制,这些性别角色决定了如何定义婚姻和家庭以及妇女的生命目的。正如小说所说,为了让社区茁壮成长,两性都必须有平等的权利。不幸的是,只有在智能倡导者争取少数群体的权利时才有可能的性别平等的社区。像Maryam一样,强大的倡导者将被视为局外人。然而,因为玛丽姆强势,她是有弹性的,能够继续她争取变革,表明在父权制社会中发生变化的潜力。因为女性占世界人口的一半,所以克瑟尔最终显示读者是,当妇女被视为等于等于时,社区受益于他们的贡献。普遍存在的是,克瑟尔以春天的开始结束了小说,这象征着社区的新的开始和机会,以减少父权制。

参考文献

“伊朗的历史:1953年的短暂账户。”伊朗的历史:1953年政变的简短账户。N.D.网。2016年5月20日。

“伊斯兰教网络。”妇女的金融权利。2011年11月29日。2016年5月20日。

McCracken,Allsion。“伊朗的身份和访问:伊斯兰革命前后的妇女权利。”Pols 486 McCracken。2009年5月8日。网。2016年5月20日。

Nayyeri,Mohammad Hossein。“性别不平等和歧视:伊朗妇女的情况。”伊朗人权文件中心 - 。2013年3月8日。网。2016年5月20日。

N.A.“第1部分:妇女的职责。”伊斯兰教。N.D.网。2016年5月29日。

茶牙,yasmin。藏红花厨房。纽约:Viking,2006.打印。

道奇,克里斯汀哈德。了解伊斯兰图书:一个完整​​且易于阅读的穆斯林信仰,实践,传统和文化指南。Avon,MA:Adams Media,2003.打印。

Clark,Andrew E.“工作满意和性别:为什么女性在工作中如此愉快?”工作满意和性别:为什么女人在工作中如此愉快?N.D.网。2016年5月30日。

N.A.“社会规范报价。”:最佳16个关于社会规范的报价。N.D.网。2016年5月30日。

引用本文:威廉安德森(Schoolworkhelper编辑组),“藏红花厨房的父权制,”学校努力,2019年,//www.chadjarvis.com/patriarchy-in-the-saffron-kitchen/

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