Betty Fried A Sociological Analysis

While I was growing up, I never really knew the extent of my family’s culture, I was just told to do certain things without understanding why I was doing them. I was eight years old when I had just moved into my home for the next ten years. According to my family’s Indian culture and Hindu religion, when you buy a house there must be a Vastu Puja or house-warming ceremony which is performed by Sadhus, or holy men. Sadhus are living saints who do not look at women because they believe in staying away from the lust of women in order to be fully devoted to Hinduism. During the whole time the Sadhus stayed at my house, my mother and I stayed upstairs in a room and out of sight. I remember hearing the sound of the front door close behind the Sadhus and anticipating the feeling of leaving the room I had been in all day. I ran downstairs, relaxed on the couch, and fell asleep without thinking twice about it. Eventually, I woke up to the sound of voices approaching my house and I quickly ran to the window to see who it was. I saw

History, I was introduced to the work of Betty Friedan, a leading figure in the second wave of feminism in the United States. In addition to learning about her accomplishments, I was forced to instill into my mind the title of her most famous work of social commentary, The Feminine Mystique. Every instance in which her name came up I instantly associated it with her book, so much so that I felt the urge to read it. The work was ahead of its time in ideals that portrayed the values of feminism and the societal constraints on women. It showed how, in the 1950s and 1960s, women became increasingly unhappy with their stereotypical roles in American society. I instantly felt a connection with the unhappiness of the women with the treatment I experienced as a part of my family’s culture. My personal experience of being treated unfairly simply for being a woman, led to me using it as a source of inspiration for my intellectual