РефератыИностранный языкRuRuth Essay Research Paper Women are often

Ruth Essay Research Paper Women are often

Ruth Essay, Research Paper


Women are often trapped in an essentially idle, domestic role,


praised for purity and lack of sexual desire, pampered as ornaments, but


given no effective life functions other than demonstrating a few social


graces and bearing children, as is established by the Judeo-Christian ethic


and is reinforced in the story of Ruth. Though the story of Ruth appears in


the Old Testament, its relevance is not limited by its datedness, but serves


as a direct parallel to the predicament of the modern woman. Though


Christianity no longer dominates so visibly as it did prior to secularization


and modernization, its remains a strong undercurrent in that its influence


is still felt in contemporary Western society. Likewise, in the story of Ruth,


God is not a physical presence but is felt in the affected decisions Ruth


makes and in the path her life takes. Ideals still prevalent in society today


are drawn from the male-dominated Christian ethic. Thus, God plays a


more subdued, but at the same time no less powerful role both in society


today and in the story of Ruth. This is evidenced in Ruth’s decision to stay


with her mother-in-law upon the death of her husband. Ruth does this not


according to her own desires, of which none are made known to the reader,


but rather acts upon the desires of God, man, and society in accordance to


what has been deemed “right”. The decision to remain with her


mother-in-law, then, is not only a symbol of acting upon theJudeo-Christian


ethic, but also of women’s dependence under that ethic. A mother is


ultimately the person on whom a child is raised to depend, so it is not


insignificant that, when robbed of a man on whom to depend, Ruth turns


not only to a mother figure, but to the mother of her husband, a male


figure. ?..for wherever you go, I will go, wherever you lodge I will


lodge…wherever you die, I will die..? (Ruth, 1:16) In this way the story of


Ruth reveals that under the Judeo-Christian ethic both ancient and modern


women cannot be revolutionary or independent as society has


predetermined standards, inflicted by that same Judeo-Christian ethic,


which must be adhered to. Both Ruth and modern women are faced with a


similar predicament: to resolve the conflict between passion and


independence, and responsibility and loyalty as outlined by a


Judeo-Christian society.


This conflict is resolved for both Ruth and the modern woman by the


elimination of awareness of personal desire and the total assimilation into


the culture. Whether through nature or nurture, women are able to step


outside themselves in an attempt to be objective, objectivity being defined


as seeing with the eyes of society which is falsely assumed to be in a


natural and unbiased state. Thus, in stepping outside of themselves,


women are attempting to see themselves as society sees them. It is for this


reason that Ruth is presented as being without personal desire and is a


fairly mundane character. This lack of personal desire enables Ruth, and


women in general, to join society, accept its ideals, and view themselves in


terms of these ideals. Thus the need for the immediate, physical presence


of God in the story of Ruth, as well as in modern society, is eliminated.


Womankind has become her own God, her own judge; the Judeo-Christian


ethic is so deeply ingrained in her that she follows it automatically and the


constraints not only come from without, but also from within. Society does


not allow for the realization of choice.


Ruth’s worth, and the worth of womankind, is now stripped down to


that given to them by a male dominated society under the Judeo-Christian


ethic that it adheres to. So it is, in the story of Ruth, that Ruth gains merit


as a worker and member of society only through the influence of her


employer, a man, and finally marries him, effectively, willingly sealing her


dependence on man, God, and society for a sense of worth. This action is


encouraged and somewhat instructed by Naomi. ?..When he lies down, t

ake


note of the place where he does so. Then go, uncover a place at his feet,


and lie down. He will tell you what to do.? (Ruth, 3:4) Boaz, Ruth’s


husband, becomes a symbol of these things: man, God, and society.


Though considerable progress has been made toward freeing women from


the binding state of marriage since the women’s liberation movement took


hold, women are still defined, and define themselves, by the values of


society. A woman’s sexuality is only acceptable in terms of her male


counterpart. Fashion emphasizes the need to appeal to and satisfy the


demands and interests of a male-dominated society. Finally, concern with


the female figure epitomizes the objectification of women by society and by


women, themselves.


Within all these concerns that revolve around the Judeo-Christian


ethic and culture, is an appearance of freedom of will and decision for the


woman, but it is an illusion. Contemporary society encourages people to be


freethinking, to undergo self-discovery, to be innovative, and to make


choices that reflect personal beliefs, and yet this can never truly be


attained. An inescapable tradition inexorably flips each child into some


predestined groove like a penny or a sovereign in a banker’s rack. This


groove is established from birth, by one’s sex, and the paths between


women and men do not often cross. This destiny is only etched deeper by


any attempts to demonstrate the alleged independence. By breaking away


from her family and following Naomi to Bethlehem, Ruth digs herself


deeper still into the groove that ultimately determines her fate. Thus, Ruth


comes to represent a willing acceptance of such a fate. Ruth’s exemplary


adherence to the Judeo-Christian ethic paints her as a martyr. This is


furthered by Ruth’s bearing of a son, the grandfather of the great King


David. Ruth’s role as a real person is further undermined as she is


measured by her ability to bear children, rather than by her personal


attributes. Ultimately she is measured by her ability to give her husband


and, in turn, the world, a strong son. This is the ultimate act of


martyrdom: total sacrifice of the self through devotion to another person.


Yet, oblivious to personal desire and the possibility of choice, Ruth can


never be a true martyr. It must also be considered that Ruth is never


acknowledged as the mother or the creator of David, and therefore how can


she look upon herself as such. She has been schooled by society to be both


humble, unassuming, and submissive.


Although modern woman is no longer measured by her ability to


procreate, the choice to not have children is perceived as abnormal or


selfish, arising from a lack of responsibility and ability to be devoted to the


greater good rather than to personal achievement. Furthermore, the


inability to procreate is a taboo topic of discussion. So, the modern


woman, aware of personal desire and choice and powerfully drawn to it


suffers greatly from the conflict between self and society, passion and


responsibility. The story of Ruth becomes a metaphor for the plight of all


women who struggle to liberate themselves from the pressures of society.


In addition, it serves to highlight the expectations placed upon women


across the ages: to serve the family first, to keep a respectable image in


society, and to marry and procreate. Ruth then, ironically, becomes a


symbol for women’s oppression where she could easily have been a symbol


of liberation. In the context of the Old Testament, the irony is undeniable


as Ruth is traditionally known for her loyalty. However, this only furthers


her function as a symbol of oppression as her loyalty was to society, not to


herself, a situation from which it was impossible to benefit. Moreover, Ruth


is a symbol for sacrifice for the wrong reasons. She is caught in a limbo


between martyrdom and self-interest, between the beginnings of the


Judeo-Christian ethic and its end. Ruth is the ultimate modern woman; this


should be pitied, not celebrated.

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