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Racism And Gender Discrimination

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The passing of the “International law relating to Racism and Gender Discrimination” were established to prevent the discrimination of women and the ethnic race, “Racism and Sexism.” The cultural and religious biases have become less evident, but nonetheless still present and are likewise expressed in a different manner. “Racism” nowadays is more or less associated with “Judgmentalism.” Judgmental behavior is a sinful defamation of character or a condemning attitude towards another person. People, in the world, ordinarily are quick to judge each other without reason. Many highly think of themselves and therefore they judge others unfairly, who they regard to be less intelligent or unskilled for not being able to measure up according to their …show more content…

“Extreme sexism,” on the other hand, may foster sexual harassment, rape and other forms of sexual violence. In the same manner that people give more importance to people, who are physically and mentally whole over the person who is physically and mentally disadvantaged. Normally, those people with marked disability are treated worthless in the Society and are regarded as a big burden in life that many do not give them importance or attention anymore that they continue to experience physical and mental regression.
I understand how it feels to become a victim of “Racism/Judgmentalism” and “Sexism/Preferentialism,” because I myself have experienced prejudice and discrimination inside and outside the church being a woman and a citizen of the third world country. Similar to what had Nelle Morton felt, “the very foundation of my earth likewise shook.” In Japan, I have experienced to work with Japanese Pastors, who are very protective of their conditioned patriarchal cultural faith and religion that they only authorize men to lead important ministries in …show more content…

Women are not at all inferior to men as they suppose. Therefore, women should not permit the traditional standing the world has imposed on women in the culture to disqualify us from fulfilling our God-given mission. God has equally blessed the men and women to work together within and outside the church in the mission of educating, equipping, empowering the helpless children, mountain people, blacks, labor, women, and others. As women, we have the power to become the voice for the minority into sound speeches to promote peace and equality. Women are God’s instruments to defend the powerless and to even established their hopes by educating them appropriately in the wisdom of God in order that they may fearfully live and obey according to God’s Word and become empowered servants of the “Great commission” in spreading the Gospel of love, life, peace, unity and freedom in the world. Nelle Morton has already started challenging men’s behavior towards women in the culture and the church’s prejudice in discriminating women’s leadership; thus, women should continue to commit themselves for the church to hear women speech for equality and understand the greater significance for women to interpret and communicate their theology. Like Nelle, women have to keep motivating and providing hope to a generation of women

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Their relationship is underscored by secrecy and shame, as they grapple with the constraints of their gender and the expectations placed upon them as women of the Church. This is exemplified in the text: "Her face bloomed hot, and she had to keep herself from patting her cheeks." (Erdrich 274) illustrating the complexity and secrecy of their physical affection. These constraints on love and desire within the context of gender roles further illuminate the challenges faced by women within

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The nature of womanhood, or what we perceive as the inherent proclivities that govern only those born as a woman, is often the base argument for the unequal treatment of the female sex. Women are weak, natural-born mothers, unfit to do much else beyond simple household chores and rearing children. This portrait of women seems almost comical in its antiquity; however, we cannot disregard the past, as it shapes the present. The question of the nature of womanhood is rarely allowed nuance, which is a shame, because womanhood can be many, often contradictory things. Instead, the traits we often associate with womanhood stem from society’s projection of what women should be, not necessarily what they are.

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Certainly, Norris provides an emotional and historical plea to the reader to support the cause for women in the Church. More so, it also tends to support a more intensive feminist dialogue within the Benedictine Order. After all, Catholic monasteries had typically only allowed men into the order, and Norris is an example of the evolution of a female integration into these monasteries. This quote is a powerful emotive plea to restore the proper role of women as equals to men in the development of the early Roman Catholic

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Laurel Thatcher Ulrich, in her article “Vertuous Women Found: New England Ministerial Literature, 1668-1735,” argues the ministerial writings of New England during the late seventeenth-early eighteenth century promoted an ideology of gender equality within a larger paradoxical environment. The dominant Puritan culture in which they lived created a separation of status within diverging social and spiritual fields. While legal, economic, and educational opportunities for women were severely limited in society, there existed a pervasive inherent equality among the sexes in regards to godly matters. (Ulrich, 37) To Support her claim, Ulrich relies heavily on ministerial literature, which consisted of marriage sermons, childbirth treatises, and funeral eulogies.

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