womanhood essay

What Does It Mean to Be a Woman: Understanding the Essence and Experience

Being a woman encompasses a multitude of experiences, perspectives, and identities. When we consider what it means to be a woman, it goes beyond biological definitions. It is about embracing the unique challenges and strengths that come with identifying as female.

To me, being a woman means navigating societal expectations while staying true to oneself. It means finding empowerment in our choices and supporting other women along the way. As women, we often face obstacles and biases that can hinder our progress, but it is through resilience and determination that we continue to break barriers and make strides towards equality.

In today’s ever-evolving world, the definition of womanhood continues to expand. It is inclusive of transgender women who bravely embrace their true selves and contribute to the rich tapestry of femininity. Being a woman means recognizing that gender is not binary but exists on a spectrum.

As we explore what it truly means to be a woman, let us celebrate the diversity within our community and champion each other’s successes. Together, we can redefine societal norms and create a future where every individual feels seen, heard, and valued for who they are.

The Historical Significance of Womanhood

The historical significance of womanhood is a complex and multifaceted topic that has evolved over time. It encompasses the roles, rights, and experiences of women in different societies throughout history. Exploring this subject sheds light on the struggles, achievements, and contributions of women that have shaped our world. Let’s delve into some examples and key moments that highlight the historical significance of womanhood:

• Suffragette Movement: One of the pivotal moments in women’s history is the suffragette movement in the late 19th and early 20th centuries. Women fought tirelessly for their right to vote, challenging societal norms and demanding political equality. The suffragettes’ determination paved the way for significant progress towards gender equality.
• Women in World War II: During World War II, women took on vital roles previously reserved for men on the home front while men were at war. They worked in factories, served as nurses, operated machinery, and contributed significantly to war efforts globally. This period marked a turning point in challenging traditional gender roles.
• Feminist Movements: Throughout history, various feminist movements have emerged worldwide advocating for equal rights for women. From first-wave feminism focusing on suffrage to second-wave feminism addressing reproductive rights and workplace discrimination, these movements have had a profound impact on shaping policies and societal attitudes toward women .
• Trailblazers in Science: Despite facing significant barriers due to gender biases, many pioneering female scientists have made groundbreaking discoveries throughout history. Notable figures like Marie Curie (who discovered radioactivity) and Rosalind Franklin (who contributed to understanding DNA structure) defied societal expectations and advanced scientific knowledge.
• Women’s Rights Activism: From influential figures like Malala Yousafzai fighting for girls’ education to activists like Gloria Steinem advocating for reproductive rights, countless individuals continue to fight against gender-based discrimination today, both locally and globally.

These examples merely scratch the surface of the historical significance of womanhood. They demonstrate how women have challenged societal norms, fought for their rights, and contributed to various fields despite facing significant obstacles. Understanding this history helps us appreciate the progress made while recognizing the ongoing struggle for gender equality.

Exploring the Biological Aspects of Being a Woman

When it comes to understanding what it means to be a woman, exploring the biological aspects is essential. These aspects shed light on the unique characteristics and experiences that shape the female identity. Let’s dive into some key points:

• Chromosomal Makeup: One of the fundamental biological distinctions between males and females lies in their chromosomal makeup. Women typically have two X chromosomes (XX), while men have one X and one Y chromosome (XY). This genetic difference contributes to various physical and physiological differences observed between males and females.
• Reproductive System: The female reproductive system plays a central role in defining womanhood. From puberty through menopause, women undergo significant hormonal fluctuations that regulate their menstrual cycles, fertility, and pregnancy-related processes. It is through this intricate system that women can conceive, nurture, and give birth to new life.
• Secondary Sexual Characteristics: Women possess distinctive secondary sexual characteristics that develop during puberty under the influence of hormones like estrogen. These include breast development, widening of hips, redistribution of body fat, and growth of pubic hair. These changes contribute to both physical appearance and functionality specific to the female body.
• Hormonal Influences: Hormones significantly impact various aspects of a woman’s life beyond reproduction alone. Estrogen levels affect bone density, cardiovascular health, emotional well-being, cognition, and more. Progesterone also plays a crucial role in regulating the menstrual cycle and preparing the body for potential pregnancy.
• Aging Process: The aging process brings about unique challenges for women as their bodies undergo hormonal changes associated with menopause. This transition marks the end of reproductive years but also has implications for overall health and well-being due to shifts in hormone production.

Understanding these biological aspects helps us appreciate the diverse experiences encountered by women throughout their lives—physically, emotionally, and socially.

As we explore further into other sections of this article, we’ll delve into the societal, cultural, and personal dimensions that contribute to the multifaceted nature of womanhood. Stay tuned for more insights on what it truly means to be a woman in today’s world.

Societal Expectations and Gender Roles

When exploring the concept of what it means to be a woman, one cannot ignore the influence of societal expectations and gender roles. These factors play a significant role in shaping women’s experiences, behaviors, and opportunities. Let’s dive into this complex topic by examining some examples:

• Traditional Gender Roles: Throughout history, society has placed certain expectations on individuals based on their gender. Women have often been assigned domestic responsibilities like caregiving, housekeeping, and child-rearing. These traditional gender roles can limit women’s choices and reinforce stereotypes about femininity.
• Workplace Inequality: Despite progress in recent years, gender inequality persists in many workplaces. Women continue to face challenges such as lower pay compared to male counterparts for doing the same job and limited representation in leadership positions. These disparities stem from deeply ingrained biases and societal norms that undervalue women’s contributions.
• Beauty Standards: Society often imposes narrow beauty standards on women, which can lead to body image issues and low self-esteem. The media frequently portrays an idealized version of femininity that is unattainable for most women. This pressure to conform to unrealistic beauty ideals can have detrimental effects on mental health.
• Double Standards: Women are often held to different standards than men when it comes to behavior and choices they make. For example, assertive behavior may be seen positively in men but negatively labeled as aggressive or bossy in women. This double standard reinforces stereotypes about how women should behave and limits their autonomy.
• Reproductive Expectations: Society places significant emphasis on motherhood as an essential aspect of womanhood, creating expectations around marriage and starting a family at a certain age or stage of life. This pressure can create feelings of inadequacy or exclusion for those who do not wish to follow traditional paths or face difficulties conceiving.

It is important to recognize that these societal expectations are not universal and vary across cultures, communities, and time periods. However, they continue to influence women’s experiences in significant ways. By acknowledging and challenging these expectations, we can work towards creating a more inclusive and equitable society for all genders.

As we continue our exploration of what it means to be a woman, it is crucial to consider the impact of societal expectations and gender roles on women’s lives. By understanding these dynamics, we can strive for a future where everyone can embrace their authentic selves, free from restrictive norms and stereotypes.

Challenging Stereotypes and Breaking Barriers

When it comes to the concept of being a woman, challenging stereotypes and breaking barriers becomes an integral part of the journey. Society has often placed women in predefined boxes, limiting their potential and imposing expectations on them. However, many incredible individuals have risen above these constraints, proving that being a woman is not about conforming to societal norms but rather defying them.

• Shattering Gender Roles: One inspiring example of challenging stereotypes is the increasing number of women who are entering traditionally male-dominated fields such as STEM (Science, Technology, Engineering, and Mathematics). From pioneering scientists to groundbreaking engineers, these women are redefining what it means to be successful in careers that were once considered off-limits for females. Their accomplishments not only challenge gender biases but also inspire future generations to pursue their passions without limitations.
• Advocating for Equal Rights: Another way women challenge stereotypes is through their tireless advocacy for equal rights. Throughout history, women have fought relentlessly for gender equality, pushing boundaries and demanding recognition for their contributions. From suffragettes fighting for the right to vote to activists championing reproductive rights and workplace equality today, these courageous individuals refuse to accept societal norms that limit opportunities based on gender.
• Empowering Voices: In recent years, social media platforms have provided a powerful tool for women to amplify their voices and share experiences that challenge stereotypes head-on. The rise of online communities dedicated to feminism has created spaces where women can connect with one another, share stories of triumphs over adversity, and provide support in the face of discrimination or prejudice. These digital platforms have become catalysts for change by enabling conversations about body positivity, mental health awareness, intersectionality, and other important topics.
• Redefining Beauty Standards: Women are also breaking barriers by redefining traditional beauty standards imposed by society’s narrow definitions. The body positivity movement has gained momentum, promoting self-acceptance and celebrating diverse body shapes, sizes, and colors. Influential figures in the fashion industry are challenging the long-standing notion that beauty only comes in one form by featuring models of different ethnicities, ages, and body types on runways and in advertising campaigns.
• Nurturing Leadership: Women are not just breaking barriers individually; they are also collectively empowering one another to take on leadership roles. Initiatives like mentorship programs and networking groups provide support systems for women to grow professionally and ascend into positions of power. As more women occupy leadership roles across various sectors, they inspire others to believe in their own capabilities and challenge the notion that leadership is solely a male domain.

By challenging stereotypes and breaking barriers, women continue to redefine societal perceptions of what it means to be a woman. Through their resilience, determination, and unwavering spirit, they pave the way for future generations to thrive without limitations or preconceived notions.

Empowerment and Feminism

When it comes to the topic of empowerment and feminism, there are numerous aspects to consider. In today’s society, the concept of empowering women has gained significant traction as it seeks to challenge traditional gender roles and promote gender equality. Let’s delve into a few examples that highlight the importance and impact of empowerment and feminism:

• Economic Empowerment: Economic empowerment plays a crucial role in advancing women’s rights and achieving gender equality. It involves providing women with equal access to opportunities, resources, education, and job prospects. When women are economically empowered, they can break free from financial dependence, contribute to household income, make independent decisions about their lives, and invest in their own futures.
• Political Empowerment: Political empowerment focuses on increasing women’s participation in decision-making processes at all levels of governance. This includes encouraging their involvement in politics, leadership positions, policy-making bodies, and other influential roles. By having more diverse perspectives represented in political arenas, societies can benefit from inclusive policies that address the needs of all citizens.
• Social Empowerment: Social empowerment aims to challenge societal norms and stereotypes that limit women’s potential. It involves fostering an environment where women feel safe and supported to pursue their aspirations without facing discrimination or prejudice. Through initiatives such as education campaigns against gender-based violence or promoting equal opportunities for girls in sports or STEM fields (science, technology, engineering, mathematics), social empowerment helps dismantle barriers that hinder progress.
• Intersectionality in Feminism: It is essential to recognize the intersectionality within feminism – acknowledging that different individuals face unique challenges based on race/ethnicity, socioeconomic status, sexual orientation, and disability status, among other factors – when discussing empowerment efforts fully. By embracing an intersectional approach within feminism, movements focus not only on gender but also on addressing overlapping systems of oppression for more inclusive progress.
• The Power of Solidarity: Feminism thrives on solidarity and collective action. Empowering women involves creating a supportive network where individuals can come together to advocate for gender equality, amplify each other’s voices, and challenge discriminatory practices. Whether it’s through grassroots movements, online activism, or community organizations, the power of solidarity has the potential to create lasting change.

Remember that these examples are just a starting point in understanding empowerment and feminism; there is much more to explore within this vast topic. By continuing to educate ourselves and engage in meaningful conversations about gender equality, we can contribute to a more inclusive and empowered world for all.

Navigating Gender Identity and Expression

Understanding and navigating gender identity and expression is a complex journey that individuals embark on to discover their authentic selves. It encompasses the exploration of one’s internal sense of being male, female, or non-binary, as well as how they choose to express themselves outwardly. Let’s delve into this topic further by examining a few examples:

• Personal Exploration: For many individuals, understanding their gender identity involves introspection and self-reflection. They may question societal expectations and norms surrounding gender roles, leading them to explore the possibility of identifying with a different gender than assigned at birth. This process often involves seeking support from friends, family, or professionals who can provide guidance and resources.
• Non-Binary Identities: Non-binary individuals challenge the traditional binary concept of gender by identifying outside of the categories of male or female. They may embrace fluidity in their gender expression and feel comfortable embracing characteristics typically associated with both genders or neither. This inclusive approach allows for greater freedom of self-expression.
• Gender Expression: How one chooses to express their gender externally is an important aspect of personal identity and can vary greatly from person to person. Some individuals may align their appearance with societal expectations for their identified gender, while others might intentionally subvert these expectations through clothing choices, hairstyles, or other forms of self-expression.
• Intersectionality: It’s crucial to recognize that navigating gender identity intersects with various aspects of an individual’s life, such as race, culture, religion, disability status, socioeconomic background, etc. These intersecting identities shape unique experiences within society and influence how someone navigates their own path towards self-discovery.
• Supportive Communities: Building supportive communities plays a vital role in helping individuals navigate their journey of understanding gender identity and expression successfully. LGBTQ+ organizations provide safe spaces where people can connect with others who share similar experiences while accessing valuable resources such as counseling services or educational materials.

As we continue to explore the multifaceted nature of gender identity and expression, it’s essential to approach this topic with empathy and respect for individuals’ lived experiences. By fostering a society that values diversity and inclusivity, we can create a more accepting world where everyone feels empowered to express their true selves.

Embracing Diversity within Womanhood

When it comes to understanding what it means to be a woman, embracing diversity is crucial. The concept of womanhood encompasses a wide range of experiences, identities, and perspectives. In this section, we’ll explore how embracing diversity within womanhood can lead to empowerment and inclusivity for all.

• Celebrating Different Backgrounds: One of the most beautiful aspects of womanhood is that it transcends cultural boundaries. Women come from various ethnicities, religions, socioeconomic backgrounds, and nationalities. Embracing this diversity means acknowledging and celebrating the unique experiences that shape each woman’s identity. By recognizing the richness that different backgrounds bring to the table, we create a space where all women feel seen and valued.
• Embracing Intersectionality: Womanhood intersects with other dimensions of identity such as race, class, sexual orientation, disability status, and more. Recognizing this intersectionality allows us to understand that every woman’s experience is shaped by multiple factors simultaneously. It helps us avoid making sweeping generalizations about what it means to be a woman based on one aspect alone. Embracing intersectionality fosters empathy and encourages allyship among women from various walks of life.
• Challenging Stereotypes: Society often imposes narrow definitions of femininity onto women, perpetuating harmful stereotypes that limit individuality and self-expression. Embracing diversity within womanhood involves challenging these stereotypes by creating spaces where all women can confidently embrace their authentic selves without judgment or pressure to conform.
• Amplifying Voices: Within any group or community, there are voices that tend to dominate while others remain marginalized or unheard altogether. Embracing diversity within womanhood requires actively seeking out those voices that have been historically silenced or overlooked due to systemic biases or discrimination. By amplifying diverse voices through platforms like social media or public discourse, we can foster an environment in which every woman’s story is valued and respected.
• Building Solidarity: Embracing diversity within womanhood means recognizing that all women face unique challenges but also acknowledging that some women experience additional barriers due to intersecting forms of oppression. By standing in solidarity with one another, we can work together to dismantle these barriers and create a more equitable society for all women.

In conclusion, embracing diversity within womanhood is not only essential but also empowering. It allows us to appreciate the multifaceted nature of being a woman and creates space for inclusivity, understanding, and growth. By celebrating different backgrounds, embracing intersectionality, challenging stereotypes, amplifying voices, and building solidarity, we can foster an environment where every woman feels seen, heard, and valued.

Finding Strength in Unity: Sisterhood in the Modern World

In today’s fast-paced and interconnected world, the power of unity and sisterhood has become even more significant. Women from all walks of life are coming together to support and empower each other, creating a strong network that fosters personal growth and societal change. In this section, we’ll explore how women find strength in unity through sisterhood.

• Building a Supportive Community:
• One of the key aspects of sisterhood is building a supportive community where women can lean on each other during challenging times. Whether it’s dealing with work-related issues, relationship struggles, or personal setbacks, having a network of understanding women provides comfort and guidance.
• Through open conversations, shared experiences, and empathetic listening, sisters offer not only emotional support but also practical advice to help navigate various situations.
• Empowering Each Other:
• Sisterhood goes beyond offering support; it involves empowering one another to reach their full potential. Women uplift each other by celebrating achievements, promoting self-confidence, and encouraging risk-taking.
• By sharing knowledge and skills, sisters inspire each other to excel in both personal and professional spheres. They recognize that when one woman succeeds, it paves the way for others to follow suit.
• Advocating for Gender Equality:
• Sisterhood plays a crucial role in advocating for gender equality on both local and global scales. United voices amplify the call for equal opportunities, fair treatment, and an end to discrimination.
• Women come together to challenge societal norms that limit their potential or perpetuate inequality. By standing up against gender-based violence, unequal pay practices, or lack of representation in leadership roles, they strive to create a more equitable world for all.
• Fostering Collaboration:
• The power of collaboration within sisterhood cannot be underestimated. When women join forces with shared goals and passions, they become catalysts for positive change.
• Sisters collaborate on projects, initiatives, and advocacy campaigns to address issues that affect women collectively. Their diverse perspectives, skills, and experiences create a rich tapestry of ideas and strategies for creating lasting impact.
• Inspiring Future Generations:
• Sisterhood in the modern world is not just about women supporting each other; it’s also about inspiring future generations of girls to embrace their own power and potential.
• By serving as role models, mentors, and advocates for young girls, sisters sow the seeds of empowerment and resilience. They instill values of self-worth, ambition, and compassion in the next generation, ensuring a legacy of strong women who continue to uplift one another.

Sisterhood in the modern world represents a collective force that empowers women to break barriers, overcome challenges, and thrive personally and professionally. Through building supportive communities, empowering each other, advocating for gender equality, fostering collaboration, and inspiring future generations – unity becomes strength. Together as sisters, we can create a more inclusive society where every woman thrives.

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What Does It Mean to Be a Woman? It’s Complicated

A n “adult human female,” according to a seemingly common-sense slogan seen on the T-shirts and laptop stickers of those who oppose the idea that transgender women are women. They argue that gender itself is a false ideology masking the truth of biological sex difference. But “woman” is complicated in ways that have little to do with transgender issues. Only the delusional would deny biological differences between people, but only the uninformed can maintain that what the body means, and how it relates to social category, doesn’t vary between cultures and over time.

The Caribbean novelist and intellectual Sylvia Wynter opposes the “biocentric” ordering of the world that emerged from European colonialism; the transatlantic slave trade depended, after all, on the idea that certain biological differences meant a person could be treated like property. The black 19th century freedom fighter Sojourner Truth’s famous, perhaps apocryphal, question “Ain’t I a woman?” challenged her white sisters in the struggle for the abolition of slavery to recognize that what counted as “woman” counted, in part, on race. A century later in the Jim Crow South, segregated public-toilet doors marked Men, Women and Colored underscored how the legal recognition of a gender binary has been a privilege of whiteness. In 1949, the French philosopher Simone de Beauvoir asserted that “one is not born, but rather becomes a woman”; in doing so, she grasped how the raw facts of our bodies at birth are operated on by social processes to transform each of us into the people we become.

Who gets “womaned” by society and subjected to misogynistic discrimination as a result, and who answers yes to the question, posed publicly or in the innermost realms of thought, as to whether they’re a woman or not? The intersection of those two conditions arguably marks the status of belonging to womanhood in ways that do not depend on reproductive biology.

The “What is a woman?” question can stretch the bounds and bonds of womanhood in messy yet vital directions—as in the case of Marsha P. Johnson , a feminine gender-nonconforming person who graced the streets of New York City as a self-proclaimed “street transvestite action revolutionary” for decades. She’s now hailed as a transgender icon, but Johnson fits awkwardly with contemporary ideas of trans womanhood, let alone womanhood more generally. She called herself “gay” at a time when the word transgender was not common, and lived as a man from time to time. She used she/her pronouns but thought of herself as a “queen,” not as a “woman,” or even a “transsexual.”

While some people now embrace a rainbow of possibilities between the familiar pink and blue, others hew even tighter to a biological fundamentalism. Those willing to recognize new forms of gender feel anxious about misgendering others, while those who claim superior access to the truth are prepared to impose that truth upon those who disagree. What’s right—even what’s real—in such circumstances is not always self-evident. Labeling others contrary to how they have labeled themselves is an ethically loaded act, but “woman” remains a useful shorthand for the entanglement of femininity and social status regardless of biology—not as an identity, but as the name for an imagined community that honors the female, enacts the feminine and exceeds the limitations of a sexist society.

Why can’t womanhood jettison its biocentrism to expand its political horizons and include people like Marsha P. Johnson? After all, it’s we the living who say collectively what “woman” means, hopefully in ways that center the voices and experiences of all those who live as women, across all our other differences.

Stryker is a presidential fellow and visiting professor of women’s, gender and sexuality studies at Yale University

This article is part of 100 Women of the Year , TIME’s list of the most influential women of the past century. Read more about the project , explore the 100 covers and sign up for our Inside TIME newsletter for more.

Essay on Being A Woman

Students are often asked to write an essay on Being A Woman in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Being A Woman

Understanding womanhood.

Being a woman is a unique experience that varies greatly across cultures. It involves biological aspects like menstruation and childbirth, and social roles like motherhood. Women are often seen as nurturing and empathetic, qualities that contribute to their roles in families and communities.

Challenges Faced by Women

Women face specific challenges such as gender inequality. This means they sometimes get less pay for the same work as men or fewer opportunities. In some places, women’s education is not valued, limiting their potential. It’s important to fight for equal rights for women.

Strengths of Women

Women are strong, resilient, and adaptable. They can manage multiple roles at the same time, like being a mother, a wife, and a professional. Women also have the power to bring new life into the world, a unique ability that deserves respect.

Women’s Contributions

Women have made significant contributions in all fields, from science to arts. They have proved that they are not less than anyone. Women like Marie Curie in science, Virginia Woolf in literature, and Malala Yousafzai in activism have made remarkable impacts.

Being a woman is a unique journey filled with both challenges and joys. Women are strong, capable, and valuable members of society. Recognizing women’s contributions and advocating for their rights is essential for a balanced and fair world.

250 Words Essay on Being A Woman

What is a woman.

A woman is an adult human female. Just like men, women play many roles in society. They can be daughters, sisters, mothers, and grandmothers. They can also be doctors, teachers, astronauts, or anything they want to be. Women are strong, brave, and kind. They have the power to create life, which is a very special thing.

Women’s Roles

In the past, women were often expected to stay at home and take care of the family. They cooked, cleaned, and looked after the children. Today, many women still do these things. But they also work outside the home. They can be leaders in their jobs and make important decisions.

Equality for Women

Women should have the same rights and opportunities as men. This is called gender equality. It means that women should be paid the same as men for doing the same job. They should also have the same chances to learn and grow. Everyone should respect women and treat them fairly.

Women sometimes face challenges because they are women. They might not be treated fairly at work or school. They might be expected to act in certain ways because they are women. These things can be hard. But many women are working to change this. They are fighting for their rights and for the rights of other women.

Being a woman is a special thing. Women are strong and capable. They can do anything they set their minds to. It’s important to respect and value women for who they are and what they can do.

500 Words Essay on Being A Woman

Introduction.

Being a woman is a unique journey filled with a variety of experiences and emotions. It is about strength, compassion, and resilience. It involves roles that range from being a daughter, sister, wife, mother, and much more. Each stage of a woman’s life brings different challenges and joys.

The Role of a Woman

The role of a woman is not limited to one aspect of life. Women are leaders, teachers, caregivers, scientists, artists, and more. They contribute to society in many ways. They handle multiple tasks at once, balancing work, family, and personal life. They show us that it is possible to be strong, kind, and successful at the same time.

Being a woman also comes with its set of challenges. Women often face inequality, discrimination, and violence. They are sometimes treated as less important than men, both at home and in the workplace. They may be paid less for the same work, or not given the same opportunities. They also face pressures related to beauty and body image. These challenges can be hard, but they also make women stronger and more resilient.

The Strength of a Woman

Women are often seen as the weaker sex, but this is far from the truth. Women are strong, both physically and emotionally. They endure pain during childbirth, work tirelessly for their families, and fight for their rights. They stand up against injustice and make their voices heard. They show us that strength is not just about physical power, but also about courage, determination, and the will to never give up.

Women Empowerment

Empowering women is important for the growth of society. When women are educated, they can contribute more to their communities. They can make informed decisions about their health and their future. They can also help to raise the next generation of leaders. Empowered women can break the cycle of poverty and bring about positive change in the world.

Being a woman is a unique and special experience. It involves joy, pain, strength, and resilience. Women face many challenges, but they also have many strengths. They contribute to society in countless ways and their empowerment is key to a better future. Despite the struggles, being a woman is something to be proud of. It is about embracing the journey, with all its ups and downs, and celebrating the power and beauty of womanhood.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on Being An Artist
• Essay on Being Alone At Home
• Essay on Being Selfless

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What Does It Mean To Be A Woman?

I want to be married and have many children, all the while maintaining my identities as child of God, a daughter, a sister, and a good friend.

Updated 12 years ago, March 8, 2013

Growing up, I thought I had a pretty good idea what being a woman meant. All the women around me or at least the women I looked up to had a lot in common – they had successful careers, they were married, they were mothers, and they were involved in their communities. Looking back, I don’t know how the hell they did it – some days I come home and honestly am grateful that the only person I really have to cater to is myself. It sounds selfish but it’s true. Yesterday, I started my day at 5:30 AM, after 3.5 hours of sleep, and after just managing to get in a workout at 9:30 PM, I didn’t get home till 11 PM. Most days aren’t like this but then I think of my mother who while married and working, obtained all her education to the PhD level, and raised five kids, I feel a little put to shame. HOW DID YOU DO IT MUM? I WANT TO KNOW THE SECRET!

Then I think of all the different types of women that I’ve come to know in my early adulthood who have made an impression on me – some of them have been unmarried, some without kids, some at the start of their careers and some at the top of their careers; some enjoying meaningful work as homemakers, some young, some old, and some, somewhere in between. Many of them have different perspectives on their womanhood I am sure, and have different philosophies on how to go about living a healthy, happy, life. So I find myself wondering: What exactly does it mean to be a woman?

Being a woman is more than biology, and maybe it even goes beyond critically looking at gender as a social construct. Of course, there are a plethora of women (and men) who challenge me on this, and that’s fine, they’re entitled. But in my construction of reality, I choose to hold on to womanhood as sometimes similar but sometimes different from manhood. But with so many different representations of womanhood, who gets to decide what constitutes womanhood and what it means to be a woman? I think one of the unfortunate traits of human nature is that we feel a need to categorize people and this is evident in how we categorize women. We limit them and we say that she is, “that kind of woman,” and that kind of woman is categorized as one who is traditional or modern or a feminist or not a feminist or liberal or conservative or a virgin or a whore. The list goes on.

To me, being a woman, in the first place is being a human and recognizing the complexity that comes with all of that. Too often, we make people the sum-total of one characteristic or value that they may embody, and apart from the fact that people, believe it or not, are dynamic, they’re also complicated. Being a woman is a recognition of some of the weaknesses that you may be ascribed from birth and the uphill battle you might face in a less than perfect world. But it’s also recognizing the strengths that come with womanhood – the strength of your heart, your mind, and your body, which differ from woman to woman, which differ culturally. Being a woman means being strong, because you’ll find that your womanhood will need that strength, and when you let it, sometimes that strength will even find you. When you’re a woman, you take responsibility for your life and for what you want from that life. And you might be afraid, but you go beyond that fear to define your womanhood, and not allow somebody else to define it for you.

How Do We Think About Womanhood?

Posted on September 25, 2018 By digitalonline

In a world where gender roles are constantly in flux and in one that increasingly understands gender and biological sex as two distinct realms, I often find myself wondering about the nature of womanhood. What does it mean to be a woman? We no longer make sense of what it means to be a woman through a set of physical characteristics or personality traits, nor through fixed societal roles. But if being a woman is not determined by these dimensions, is there some other element that is shared by all women?

I stumbled upon this line of broad questioning through an experience that focused more specifically on female sexuality, that is, on questions about what it means to be a woman who loves other women. Two summers ago, I interned at a library in Brooklyn that maintains a catalog of lesbian history and culture. I spent that summer immersed in the history of gay women — how they fought to work and love and live as an expression of who they were. My boss was a recent college graduate who was getting a degree in library sciences and serving on the board of directors for the library. She also lived upstairs from the collection with her partner, Colleen. Colleen did not identify as a woman or a man, but rather as someone who lived outside of the gender binary. Significantly, the relationship between my boss and Colleen caused some strife amongst the old guard of the library board. Only lesbians were allowed to serve on the board. And, in the eyes of some of the board members, because my boss was dating someone who did not identify as a woman, she wasn’t a lesbian. I thought a lot about how my boss had spent her life loving and protecting the history of women. However, some board members had proclaimed that she could not situate herself within the shared history of lesbians. I left my internship with questions rolling around my head. What is a lesbian? A woman who loves other women? But what about a woman dating a non-binary person? Is it wrong for her to think of herself as a lesbian?

As I started to do more work in the world of gender equality my questions broadened: if a lesbian is a woman who loves other women, what even are the specific parameters of womanhood? Do such parameters even exist?

I often think of feminism as pushing the boundary of what it means to be a woman. The suffragettes pushed this boundary to include being a fully-fledged voting citizen. Second wave feminism pushed this boundary into the economic realm through advocating greater freedom for women to work outside of the home. They further pushed into reproductive realms by pushing to grant women more control over their pregnancies and bodies.

Today another kind of push is being made around the boundaries of womanhood. The trans rights movement is working to normalize and socialize the idea that gender and biological sex are distinct. In American mainstream media, there is an emerging understanding that much of gender is socially constructed. We see mainstream television shows like Billions or Transparent with transgender and gender non-conforming characters exploring the idea that gender is not something determined by physical sex. We are also seeing huge legal strides; Oregon was recently the first state to offer more than just a binary Male/Female option on state IDs, providing a third “X” option for gender non-binary or non-conforming people.

I think it is important to note that the ideas fueling both second-wave feminism as well as the trans right movements are not radical ideas objectively, but rather radical ideas primarily to middle/ upper-class white America. Working class white American women and American women of color were working outside of the home for decades before second-wave feminism marched for such rights. Furthermore, transgender people have found an accepted identity and place in many cultures.

So if we are moving toward a society where gender is not determined by one’s sex organs and there are fewer and fewer boundaries on the way that woman can work, have families or live their lives in general, we must ask a crucial question: What does it mean to be a woman? What unites us?

I toyed with the idea that all women are united by the fact that they face gender discrimination in their lives. But I ran into two problems: The first is that not all women face the same kinds of discrimination. The type and severity of discrimination faced by women will vary largely based on other identities like race, class, and sexuality. There is no unifying female experience and liberation looks very different depending on a particular woman’s circumstances. The second problem I had is that I think that there is certainly more to being a woman than sharing a common type of oppression. I don’t believe that the whole of the identity ‘woman’ is defined through discrimination at the hands of the patriarchy. To me, there is an ineffable strength in womanhood and a deep beauty, but I am not sure if that’s enough of a definition. After all, that’s only what I think about womanhood, which says nothing about what womanhood means as a whole.

I wonder if this question about what it means to be a woman will shape movements to come. Our feminist journey is obviously far from complete. There are still too many people that deny that transgender women are women or that it is acceptable to be someone who identifies outside of the gender binary. And yet there still is a kind of panic today among some older feminists that because we are moving toward a world that has no solid definition of what a woman is, we are in danger of losing womanhood. There is a desire to preserve something that we can’t quite see. But the newfound nebulous nature of womanhood doesn’t worry me. Maybe because womanhood has always been nebulous it has always pushed against the definitions that constrained it. You can’t preserve what has always existed in flux. Maybe asking about the definition of womanhood is the wrong kind of question – perhaps it is too essentialist. Perhaps our lived experience as women is what in the end defines womanhood. This seems in line with the goals of feminism: to improve our lives and the lives of others by freeing ourselves and each other from sexism. We continue to face new challenges and push new boundaries in the world of gender equality; all the while our ideas of womanhood are flowing in previously unthought-of directions. Whatever the way that womanhood continues to morph itself, we must always be wondering: What is the question that we can be asking that will shape our feminist journey to continue to empower and to be powerful?

Sofiy I. is a President’s Office Intern at the National Organization for Women (NOW) Action Center in Washington, DC.  She is a student at the University of Chicago.

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Faithfully, Yours: Womanhood, Faith, and “A Woman’s Portion” in Persuasion

By Katherine A. Avery

The College of William and Mary, Williamsburg, VA Mentor: Kim Wheatley

Division: College/University

Place: 1st Place

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2018 Essay Contest — Winning Entries

Gender Roles ›   Morality, Virtues, Ethics ›  

“. . .strength of body and mind are sacrificed to libertine notions of beauty, to the desire of establishing themselves, —the only way women can rise in the world, —by marriage.”           (Mary Wollstonecraft, A Vindication of the Rights of Women 74)

It is a truth universally acknowledged, that a single woman in possession of sound mind, able body, and stout heart, must be in want of a husband. This is, at least, the perception of such commentators as William Hayley, who in a 1793 essay situates Widows and Old Maids as rival claimants to the “nuptial coronet,” expounds upon their respective “right” to marriage, and never questions the assumption on which his argument is predicated: that the desire for marriage is an automatic given (Hayley 191). Even conspicuously radical writers, such as Mary Wollstonecraft—today considered to be the grandmother of the modern feminist movement—seem unable to extricate ideal womanhood from the trappings of wedlock. In the Introduction to her Vindication of the Rights of Women , she describes the divide between the “alluring mistresses” that men seek to make women into, and the “affectionate wives and rational mothers” that women ought to make of themselves (Wollstonecraft 71). Marriage, in either case, functions as a finish line, a prize to be sought after by and awarded to “good” women. These understandings, moreover, seem ultimately to be grounded in an association between fidelity and feminine virtue: “good” womanhood entails a certain permanence of both disposition and personal ambition. The interplay of faith, constancy, and womanhood is explored with particular complexity in Jane Austen’s Persuasion . An author whose works largely revolve around the lives, communities, and social situation of women, Austen—herself a woman who did not marry—offers complex, multifaceted illustrations of the permutations that nineteenth-century womanhood could take. In Persuasion , faith—understood in terms of both emotional constancy and personal loyalty—is a defining factor in the concept of “good womanhood” as embodied by the novel’s protagonist, Anne Elliot. Though Anne is Persuasion ’s most virtuous character, and an exemplary model of feminine deportment, she is also the one most representative of the possibility of spinsterhood, and the danger that it poses to womanhood. Austen, however, constructs Anne’s situation as one shown to be rooted in the very virtue of “faith” that was so highly prized in that very conventional womanhood. In doing so, Austen both redefines spinsterhood along positive lines, and re-emphasizes the centrality of faith and virtue to feminine “worth.” As such, Persuasion broadens the culturally-acceptable range of womanhood even as it seems to reinforce the limited number of attributes that are allowed to define it.

Gendered discourse runs rampant throughout Persuasion . Characters of both genders and varying levels of ridiculousness—from Mary Musgrove to Captain Harville—assume gender as their discursive province, and on multiple occasions speak at length on the qualities of one sex or the other. Much of the narrative’s conflict, in fact, is centered on the gendered disconnect between Anne and Captain Wentworth’s respective perceptions of the performance of ideal, faithful femininity. When speaking to Louisa Musgrove, Wentworth somewhat bitterly exclaims that “It is the worst evil of too yielding and indecisive a character, that no influence over it can be depended on. —You are never sure of an impression being durable” (Austen 63). Though Anne is not explicitly mentioned here, an earlier passage makes the target of his criticism clear: “[Wentworth] had not forgiven Anne Elliot . . . She had given him up to oblige others” (Austen 44-45). Here, Anne’s “sin” is understood as her lack of faith: her decision to place her loyalties in people other than Wentworth and, tacitly, the more general lack of faith in him in the “anxiety attending his profession” and fortune that was central to her family’s and Lady Russell’s objections (Austen 22). To be influenced, however, is expected of Anne— it is simply her refusal to prioritize Wentworth’s particular influence that is the “evil” in question. Interestingly, Anne herself takes issue with Wentworth’s “high and unjust resentment of her actions,” clearly identifying, in this description, the unfairness of his accusations (Austen 65). Indeed, Anne refuses to apologize for her decision even after the two have been reunited. “I must believe that I was right,” she tells Wentworth, “ . . . that I was perfectly right . . . I have now . . . nothing to reproach my self with” (Austen 174). Though this speech comes decidedly after Anne’s happily-ever-after (and access to conventional womanhood) has already been secured, it is a mistake to ignore “the agency [Anne] has exercised by rejecting Wentworth, even under persuasion” (Horn 237). Anne’s choice is one that she, herself has made. More importantly, it is one that she accepts responsibility for. In whatever light her decision is cast, even taking the influence of her family into account, Anne’s choice remains her own—and, though she may have been remorseful for the loss incurred, it is a decision that she stands by, even after years of heartache. Her actions, despite offending both Wentworth’s personal desires and the normative expectations he has of femininity, are nonetheless a point of personal agency and, later, an site of self-affirmation for Anne herself.

At the same time, Austen constructs her narrative—and the character of Anne Elliot—in such a way as to communicate the fact that Anne is not only quite faithful, but also that her present reality (the state of near-spinsterhood that she occupies) is founded upon that faith. Anne, as only the audience is aware, has remained faithful to Wentworth in a way that his criticism fails to account for. For, although Anne may have rejected his proposal, her feelings for him have remained steadfast. Wentworth may not have forgiven Anne Elliot, but Anne Elliot has certainly not forgotten Frederick Wentworth. In the celebrated debate between Anne and Captain Harville, she remarks that “the privilege I claim for my own sex . . . is that of loving longest, when existence or when hope is gone” (Austen 166). With this statement, Anne underscores her faithfulness to Wentworth and links it to her performance of femininity, claiming this faith both for herself and her “own sex” in general. With this in mind, Anne’s conversation with Harville can in part be understood as an effort on her (and Austen’s) part to re-emphasize the validity of her own womanhood—an identity threatened not only by Wentworth’s criticism of her youthful choice, but also by the threat of spinsterhood that comes with the approach of “the years of danger” (Austen 6). Even Anne’s refusal to condemn her past decision can be understood as having been derived from her faith. Acknowledging Lady Russell to have occupied “the place of a parent,” she is adamant that “If I had done otherwise, I should have suffered more . . . I should have suffered in my conscience . . . a strong sense of duty is no bad part of a woman’s portion” (Austen 174). With this statement, Anne creates a definition of faith that extends not merely to the man she loves, but to her family. It becomes a “duty” she understands as intrinsic to her performance of virtue and gender. The “woman’s portion” she speaks of reaffirms the centrality of faith—this time, familial—to the construction of womanhood she has made and fought to maintain for herself. Realigning Anne’s “deviant” brand of femininity with more conventional understandings of feminine virtue, Austen validates unmarried womanhood as an acceptable identity—and choice—for women to take.

By linking faith to positive femininity, and having its truest proponent considered a spinster-in-the-making, Persuasion attempts to erode the stigma surrounding the Spinster identity. Breanna Neubauer describes the precarious position of the Old Maid within society in terms of a perceived failure—on their part—to properly perform femininity. “Spinsters defied [the] understanding of what nature had intended women to do,” she writes, “and thus they were often regarded as not fulfilling their natural role” (Neubauer 126). With Anne, however, Austen throws the aspects of this performance into question. Though Anne, by the end of Persuasion , has been “saved” from spinsterhood by her marriage to Captain Wentworth, she has spent much of the novel in roles that characterize the portion of the Old Maid, and in doing so, lends them a kind of honor not often found in them. Anne is not Pride and Prejudice ’s Charlotte Lucas or Emma ’s Miss Bates, though she exists, necessarily, in close relation to them. Instead, she is a character who fully retains both her dignity and her identity, and she seeks within her duties the sense of self-worth that broader society (and her own family) seldom provides her. Persuasion , writes Dashielle Horn, “shows spinsterhood to be a construct imposed on unmarried women and, more radically, that spinsterhood can be a position adopted by choice” (Horn 236). Once again, Anne’s agency concerning the position she occupies is important to consider: not only has she rejected Captain Wentworth and Charles Musgrove, but later—when the threat of single old age has become far more apparent—Anne continues to avoid what might be construed as possible “solutions” to her situation. Where Charlotte Lucas settles for the absurd Mr. Collins, Anne’s own “alternative,” Mr. Elliot, is only momentarily considered a possibility—and even then, quickly dismissed. This is due to her attachment to Captain Wentworth, yes, but it is also a show of faith towards herself—an adherence to her own principles and desires. “How she might have felt, had there been no Captain Wentworth in the case, was not worth enquiry,” Anne muses, “for there was a Captain Wentworth; and be the conclusion of the present suspense good or bad, her affection would be his for ever” (Austen 135). The possibility of Anne’s spinsterhood thus becomes a function not of anything Anne lacks—bloom, youth, charm—but rather of something she has in abundance: a faithful devotion toward both “her first and only love” and toward her own mind (Hayley 192). The Spinster, understood in terms of the appropriately feminine (the result of an enduring faithfulness to one man) becomes not a failure, but an alternate type of womanhood, one that can be understood as somewhat radical, even as its characteristics—faith, duty, selflessness—fall in line with (and are made respectable by) conventional femininity.

Austen further underscores the validity of unmarried womanhood with the fact that Anne’s pseudo-Spinster identity—and the obligations that accompany it—render her among the most capable characters (and certainly the most demonstrably capable woman) in the narrative. Anne “has performed spinster duties for the last eight years . . . but these duties have graced her with a maturity, insight, and proficiency that she might not have otherwise” (Neubauer 131). Though not yet a spinster, Anne willingly assumes the office and duties typically reserved for one: she plays the piano so that others might dance, cares for children so that others might socialize, and is generally “glad to be thought of some use, glad to have any thing marked out as a duty” (Austen 25). Though subjected, in the course of these duties, to a number of degradations—such as assaults from incorrigible nephews—they nonetheless give Anne a stable sense of purpose and worth. Even more than this, her powers of efficiency and her desire to be useful prove to transcend the purely domestic sphere in the aftermath of Louisa Musgrove’s momentous fall. As Neubauer observes, “While the hardened navy men are paralyzed into inaction, only Anne” is able to maintain her self-possession; keeping her cool, and directing the actions of those around her, Anne’s experiences in the realm of the Spinster “enable her, in that moment, to be superior to England’s finest” (Neubauer 132). Where she is typically resigned only to keep the faith, she becomes, now, an object of faith for those around her. It is to her that they look, and in her that they place their faith when the crisis occurs. It is Anne whom Charles addresses in his panic: “’Anne, Anne . . . what is to be done next? What, in heaven’s name, is to be done next?’” (Austen 80). She takes on, in these moments, a mantle of power that is seldom allotted to women in general, much less in the realm of real-world crisis. It is perhaps because her sphere is not limited to the conjugal that Anne is able to so efficiently assess and address the needs of the people around her. Used to caring for others above herself, she is able to take charge in a way that is natural for her character. The faith that others place in her highlights not only the authority she is given, but also the degree to which her particular brand of womanhood is genuinely valuable and important to the community she exists within. Anne—and through her, the Unmarried Woman—is transformed not only into a worthy form of womanhood, but a superior one, essential to the society into which she supposedly cannot fit.

“Men,” says Anne, in Persuasion ’s most climactic—and heavily gendered—scene, “have had every advantage of us in telling their own story” (Austen 165). This statement illustrates the main problem in the rupture between Anne and Wentworth: it is his discontent that is allowed to characterize the situation. As Anne’s speech continues, she touches on aspects of masculine advantage that almost ring of Wollstonecraftian revolution. Advantage rests not only in the telling of the story, but in the pen that writes it and in the education that enables it—all of which have also long belonged to men. She will not, she says finally, “allow books to prove any thing” (Austen 165). It is difficult, in this moment, not to be conscious of Persuasion ’s origins. What does Anne Elliot mean—both in her words and as a character—as the product of an author who is telling not only her own story, but, in a way, that of an entire category of women? It would be simplistic to reduce Anne—and, indeed, Austen—to a reflection of her creat(or)(ion). Drawing biographical parallels is almost too easy, too monolithic to fully capture the complexity of either woman. It cannot be denied, however, that Anne Elliot is a character uniquely equipped to tell and defend her own story—and that Austen, an unmarried woman like her heroine, is the one holding the pen. Two inches wide or not, Austen’s story is one whose implications resonate on a grand scale. Within the diegesis, Anne forges a femininity that simultaneously defies and conforms to conventions of “proper” womanhood. Unmarried and capable, older and unequalled in mind or temperament, Anne proves her worthiness to other characters and readers alike. This is, in part, because she does so in a recognizable way. Her worth lies in her ability to enact superbly the feminine virtues that society demands: faith, in particular, becomes a defining aspect of her character. At the same time, however, she becomes representative of a womanhood that does not require marital felicity to have worth or validity—a position that, in its own right, is fairly radical. It is difficult, by the end of the story, to begrudge Anne the happy ending (and rescue from Spinsterhood) that she receives. Anne returns to—or rather, is allowed entry into—conventional womanhood. Yet, this entry does not erase the strength she has shown while she lived outside of it, as she has throughout the bulk of the novel. And while, as Mary Wollstonecraft writes, it is only through marriage that “women can rise in the world,” Anne’s character shows the complications intrinsic to so broad a statement (Wollstonecraft 287). Her position in the world, and the worth she earns towards it, are things that she achieves before the “nuptial coronet” is quite within her grasp. To say that her marriage precludes her character’s radicality is a summation that does not quite fit the woman that Persuasion has brought to life. Though Anne Elliot is Spinster no more, it is from the experience given her by that role that she is the complex, fully realized character—one almost too good for us all —we are privileged to meet. Her situation may have changed, but her character cannot, by this change, have “altered beyond [our] knowledge,” as Mary Musgrove so ineptly puts it (Austen 44). Having kept the faith for most of the novel, then, it is only fair that Anne receives her share of it from her readers, rational creature we know she is—and as we all, in the end, hope to be.

Works Cited

• Austen, Jane. Persuasion : Authoritative Texts, Background and Contexts, Criticism . Edited by Patricia Meyer Spacks, 2nd ed., W.W. Norton & Co., 2013.
• Hayley, William. “On Old Maids.” Persuasion : Authoritative Texts, Background and Contexts, Criticism Edited by Patricia Meyer Spacks, 2nd ed., W.W. Norton & Co., 2013.
• Horn, Dashielle. “Choosing Spinsterhood: Enacting Singleness in Persuasion .”  Persuasions 38 (2016): 236-44
• Neubauer, Breanna. “This Old Maid: Jane Austen and Her S(p)i(n)Sters.” Midwest Quarterly , vol. 56, no. 2, 2015, pp. 124-138.
• Wollstonecraft, Mary. A Vindication of the Rights of Men; A Vindication of the Rights of Woman; An Historical and Moral View of the French Revolution . Edited by Janet Todd, Oxford University Press, 1993.

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5 Women Empowerment Essays Everybody Should Read

What does “women’s empowerment” mean? It refers to the process of giving women control over their choices and access to the opportunities and resources that allow them to thrive. While there’s been progress, gender inequality remains a persistent issue in the world. Empowering women politically, socially, economically, educationally, and psychologically helps narrow the gap. Here are five essays about women’s empowerment that everyone should read:

Women’s Movements and Feminist Activism (2019)

Amanda Gouws & Azille Coetzee

This editorial from the “Empowering women for gender equity” issue of the journal Agenda explores the issue’s themes. It gives a big picture view of the topics within. The issue is dedicated to women’s movements and activism primarily in South Africa, but also other African countries. New women’s movements focus on engaging with institutional policies and running campaigns for more female representation in government. Some barriers make activism work harder, such as resistance from men and funding, If you’re interested in the whole issue, this editorial provides a great summary of the main points, so you can decide if you want to read further.

Agenda is an African peer-viewed academic journal focusing on feminism. It was established in 1987. It publishes articles and other entries, and tutors young writers.

5 Powerful Ways Women Can Empower Other Women (2020)

Pavitra Raja

Originally published during Women’s History Month, this piece explores five initiatives spearheaded by women in the Schwab Foundation for Social Entrepreneurship community. Created by women for women, these innovations demonstrate what’s possible when women harness their skills and empower each other. The initiatives featured in this article embrace technology, education, training programs, and more.

Pavitra Raja is the Community Manager for social entrepreneurs in Europe, North America, and Latin America. She’s consulted with the UN Economic Commission for Europe and also has experience in legal affairs and policy in the private and public sectors.

The Key to Improving Women’s Health in Developing Countries (2019)

Because of gender inequality, women’s health is affected around the world. Factors like a lower income than men, more responsibilities at home, and less education impact health. This is most clear in developing countries. How can this be addressed? This essay states that empowerment is the key. When giving authority and control over their own lives, women thrive and contribute more to the world. It’s important that programs seeking to end gender inequality focus on empowerment, and not “rescue.” Treating women like victims is not the answer.

Axa is a leading global insurer, covering more than 100 million customers in 57 countries. On their website, they say they strive for the collective good by working on prevention issues, fighting climate change, and prioritizing protection. The company has existed for over 200 years.

Empowering Women Is Smart Economics (2012)

Ana Revenga and Sudhir Shetty

What are the benefits of women’s empowerment? This article presents the argument that closing gender gaps doesn’t only serve women, it’s good for countries as a whole. Gender equality boosts economic productivity, makes institutions more representative, and makes life better for future generations. This piece gives a good overview of the state of the world (the data is a bit old, but things have not changed significantly) and explores policy implications. It’s based on the World Bank’s World Development Report in 2012 on gender equality and development.

Ana Revenga and Sudhir Shetty both worked at the World Bank at the time this article was originally published. Revenga was the Sector Director of Human Development, Europe and Central Asia. Shetty (who still works at the World Bank in a different role) was the Sector Director, Poverty Reduction and Economic Management, East Asia and Pacific.

The Side Of Female Empowerment We Aren’t Talking About Enough (2017)

Tamara Schwarting

In this era of female empowerment, women are being told they can do anything, but can they? It isn’t because women aren’t capable. There just aren’t enough hours in the day. As this article says, women have “more to do but no more time to do it.” The pressure is overwhelming. Is the image of a woman who can “do it all” unrealistic? What can a modern woman do to manage a high-stakes life? This essay digs into some solutions, which include examining expectations and doing self-checks.

Tamara Schwarting is the CEO of 1628 LTD, a co-working community space of independent professionals in Ohio. She’s also an executive-level consultant in supply chain purchasing and business processes. She describes herself as an “urbanist” and has a passion for creative, empowering work environments.

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“The Cult of True Womanhood” by Barbara Welter Essay

Introduction, works cited.

Starting with Barbara Welter in the mid-1960s, feminist scholarship has explored the various issues and aspects of the ‘cult of True Womanhood.’ This phrase refers to an ideology that developed in the mid-nineteenth century that defined what it meant to be a True Woman in America during that time period as it is represented in the written records of diaries, journals, newspapers, magazines and other media. Scholarship has focused on how this ideology was promoted both by women and men, constricting others to ‘fall into line’ if they wished to be accepted in society. At the same time it was working to constrain women within a codified image, this thought process served as the catalyst to push women into the public sphere.

Although the idea of the True Woman really only defined a small percentage of the women of America, namely the white, middle-class urban woman, this ideology functioned to both constrain women from participating in the world outside of the home as well as to propel women into the outer world.

The idea of True Womanhood was based upon an Americanized version of the English Victorian ideals. “The attributes of True Womanhood, by which a woman judged herself and was judged by her husband, her neighbors and society, could be divided into four cardinal virtues – piety, purity, submissiveness and domesticity. Put them all together and they spelled mother, daughter, sister, wife – woman.

Without them, no matter whether there was fame, achievement or wealth, all was ashes. With them, she was promised happiness and power” (Welter 1966 p. 152). In leaving the farms for the cities with the new modernization of the cities and factories, Welter and others hypothesized that it became necessary for women to uphold the traditional ideologies the family had held dear while in a rural setting, thereby restricting them to a single idealized image of what embodies the True Woman. “The nineteenth-century American man was … at work long hours in a materialistic society.

The religious values of his forebears were neglected in practice if not in intent, and he occasionally felt some guilt that he had turned this new land, this temple of the chosen people, into one vast countinghouse. But he could salve his conscience by reflecting that he had left behind a hostage, not only to fortune, but to all the values which he held so dear and treated so lightly. Woman, in the cult of True Womanhood … was the hostage in the home” (Welter 1966 p. 21).

The hierarchy of the four core values of True Womanhood was further delineated by Welter in their order of social importance. “Young men looking for a mate were cautioned to search first for piety, for if that were there, all else would follow” (Welter 1966 p. 152). Because religion didn’t take women away from her proper place within the home like so many other societies or movements did, piety was considered a safe avenue for a woman to pursue. “She would be another, better Eve, working in cooperation with the Redeemer, bringing the world back from its revolt and sin. The world would be reclaimed for God through her suffering” (Welter 1966 p. 152). Next to piety, purity was necessary in order to access the power inherent in the cult.

“Without [purity] she was, in fact, no woman at all, but a member of some lower order … To contemplate the loss of purity brought tears; to be guilty of such a crime … brought madness or death” (Welter 1966 p. 154). However, this power was expected to be relinquished upon the wedding night as the woman traded in her purity, setting up a paradox that proved difficult to explain away. “Woman must preserve her virtue until marriage and marriage was necessary for her happiness. Yet, marriage was, literally, an end to innocence. She was told not to question this dilemma, but simply to accept it” (Welter 1966 p. 158). Therefore, submission became a defining aspect of the feminine, also placing her squarely by her own fireside first as daughter and sister, later as wife and mother, bringing in the fourth dimension of domesticity. “If she chose to listen to other voices than those of her proper mentors, sought other rooms than those of her home, she lost both her happiness and her power” (Welter 1966 p. 173).

However, Welter also points out that the very definition of True Womanhood established the base for its own failure in that it defined Woman in such an idealized state that it was difficult to argue why her ideas should be confined to the home rather than the greater world outside, “especially since men were making such a hash of things” (Welter 1966 p. 174). Evidence in the written documents indicate that the universal acceptance of this idea of womanhood was not necessarily as widely embraced as nineteenth-century American society might have wished. Both within and without the cult, women were beginning to rebel against its constraining aspects from early on, whether they realized what they were doing or not.

For those women who felt the cult was correct in that the True Woman held a special bond with the Supreme Being that enabled her to adhere more closely to the tenets of the traditional belief system, it was a natural extension to feel that it was these individuals who should be heard within the greater community as a force to protect the very home in which she was given dominion. For others, accepting the yoke of the True Woman was a hindrance to their expressing what they felt were equally valid thoughts and ideas, wishing to be able to pursue their limits to the same degree as men without the unnatural restrictions imposed on them by those men. In describing the types of women that emerged from this culture, Welter explained “some challenged the standard, some tried to keep the virtues and enlarge the scope of womanhood. Somehow through this mixture of challenge and acceptance, or change and continuity, the True Woman evolved into the New Woman” (Welter 1966 p. 174).

There were many women who helped show the way, but two in particular, Catherine Beecher and Francis Willard, who invoked the strength of the True Woman and worked within the cult to bring about the social change they felt was necessary in obtaining the evolution of the cult to that of the New Woman, both of whom are brought forward as examples by Welter.

By explaining what was meant by the term ‘True Woman’, Welter clearly demonstrates how women were defined and constrained within a particular social ideal that had little to do with their own wants and abilities but was instead a concept that was instructed from the earliest childhood as a system of belief. Women were pure and sensible while men had good judgment and the strength and resources to battle the forces of evil. A deeper investigation into just how this translated into real life for women by looking at the four cardinal virtues of a True Woman reveals just how constraining this was for women as well as why some women bought into the system. However, even while the grounds for the two approaches, acceptance and rejection, are revealed, Welter illustrates how both of these approaches necessitated the shift in social thinking that shortly led to the idea of the New Woman and women’s liberation movement that blossomed in the mid-1900s.

Welter, Barbara. “The Cult of True Womanhood: 1820-1860.” American Quarterly. Vol. 18, N. 2, P. 1. 1966, pp. 151-74.

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• “We Should All Be Feminists” Adichie’s TED Talk
• Chicago (A-D)
• Chicago (N-B)

IvyPanda. (2021, September 22). "The Cult of True Womanhood" by Barbara Welter. https://ivypanda.com/essays/the-cult-of-true-womanhood-by-barbara-welter/

""The Cult of True Womanhood" by Barbara Welter." IvyPanda , 22 Sept. 2021, ivypanda.com/essays/the-cult-of-true-womanhood-by-barbara-welter/.

IvyPanda . (2021) '"The Cult of True Womanhood" by Barbara Welter'. 22 September.

IvyPanda . 2021. ""The Cult of True Womanhood" by Barbara Welter." September 22, 2021. https://ivypanda.com/essays/the-cult-of-true-womanhood-by-barbara-welter/.

1. IvyPanda . ""The Cult of True Womanhood" by Barbara Welter." September 22, 2021. https://ivypanda.com/essays/the-cult-of-true-womanhood-by-barbara-welter/.

Bibliography

IvyPanda . ""The Cult of True Womanhood" by Barbara Welter." September 22, 2021. https://ivypanda.com/essays/the-cult-of-true-womanhood-by-barbara-welter/.

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