Saturday, February 2, 2019
A Feminist Rhetorical Tradition of Women Fighting For Their Right to Sp
The bucolic is crying out for liberty and equality. Every man and woman has the in effect(p) to express his/her opinions, echoes Mariah S. Stewart, the first African-American fe phallic to speak amongst a multiform race and gender crowd. Since the very moment men dictated women to acquit as children, seen and not heard, fervent womanish voices refused the patriarchal oppression aimed at quelling the efforts of their female genders. With a social order severely showd in position and accepted in large by those in political and social major power, women activists continued to work towards impeding the subjection, which denounced them as the weaker, unintellectual, unspiritual, less virtuous and inarticulate sex. While some of these women used the power of Christianity as a vehicle to assert their concerns of womens lack of freedom, they concurrently chastised men for condemning their gender as less righteous, which was essentially against beau ideals order. The prevalence of w omens activist roots contextualizes women in a cultural manifestation of societal lurch. By tracing a precis of some of the key figures in the anti-slavery agenda, womans war on race and sexism, womans fight for equality in religiosity and ministerial vocation, and more exclusively, the womens rights movement, we can identify in a historical tradition of rhetoric the preeminence of the female voice and her hot declaration for individual rights to freedom and happiness Recognized as a coetaneous, as well as contributor, to the leading philosophers, Plato, Socrates, Xenophon and Aristophanes of the Common Era, historians regard Aspasia of Miletus as a key figure in political and rhetorical theory. In Cheryl Glenns essay, Sex, Lies and Manuscript Refiguring Aspasia in the... ...ignificant to the womens movement, but also to contemporary scholarship where womens voices are often marginalized and silenced over their male counterparts. Challenging the contemporary academic and cult ural scene forces women to regain their place in western rhetorical history while also acantha women to be aware of the importance in writing themselves into history (Glenn 181). Willard speaks of the process women must take in order to persevere over female hardship she states, The world is wide, and I will not waste my action in friction when it could be turned into momentum. With these words, it is important to consider that change is not met by stagnation of a voice, but instead it is initiated by passionate women who within their voices can reach a majority of opponent listeners fearlessly and demand with great articulation that change must persist.