Cult of Domesticity - Wikipedia. The culture of domesticity (often shortened to . This value system emphasized new ideas of femininity, the woman's role within the home and the dynamics of work and family.
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The idea revolved around the woman being the center of the family; she was considered . Cooking, needlework, making beds, and tending flowers were considered naturally feminine activities, whereas reading anything other than religious biographies was discouraged. Physically, according to Wilma Pearl Mankiller, a . She should not engage in strenuous physical activity that would damage her “much more delicate nervous system. Cogan, however, described an overlapping but competing ideology that she called the ideal of .
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Fashion was also stressed because a woman had to stay up to date in order to please her husband. Instructions for seamstresses were often included in magazines. It also equated womanhood with motherhood and being a wife, declaring that the . Hale promoted Vassar College, advocated for female physicians, and published many of the most important female writers of the nineteenth century. Cogan argued that Godey's supported .
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Consequently, in 1. Women's complete financial dependence upon their husbands proved disastrous when wives lost their husbands through death or desertion and were forced to fend for themselves and their children.
This division between the domestic and public spheres had effects on women's power and status. In society as a whole, particularly in political and economic arenas, women's power declined. Within the home, however, they gained symbolic power. Oregon, were based on the assumption that women's primary role was that of mother and wife, and that women's non- domestic work should not interfere with their primary function. As a result, women's working hours were limited and night work for women was prohibited, essentially costing many female workers their jobs and excluding them from many occupations. Arguments of significant biological differences between the genders (and often of female inferiority) led to pronouncements that women were incapable of effectively participating in the realms of politics, commerce, or public service. Women were seen as better suited to parenting.
Also, because of the expected behaviors, women were assumed to make better teachers of younger children. Catharine Beecher, who proselytised about the importance of education and parenting, once said, . One estimate says that, with the growth of public education in the northern tier of states, one quarter of all native- born Massachusetts women in the years between 1.
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Early feminist opposition to many of the values promoted by the Cult of Domesticity (especially concerning women's suffrage, political activism, and legal independence) culminated in the Seneca Falls Convention in 1. Susan M. Cruea postulated that although the “Cult of True Womanhood” set many societal restrictions that took away women's working rights and freedom, it nonetheless laid the groundwork for the later development of feminism by crediting women with a moral authority which implicitly empowered them to extend their moral influence outside the home. The ideal woman was expected to act as a status symbol for men and reflect her husband's wealth and success, and was to create babies and care for them so her husband’s legacy of success would continue, but she was also seen as the “Angel in the House” whose purpose was to guide her family morally. Because of the perceived importance of the role, this ideology was imprinted on girls at a very young age; these girls were taught to value their virginity as the “. After emancipation, these New Women could be identified by as “cigarette- smoking, lipsticked and rouged, jazz- dancing, birth- control- using types known as . World War II was not only a brother’s war, but one that mobilized the siblings as both men and women were prompted to serve their country and fight for democracy.
In the era after World War II, many of the ideas of the . Once the troops returned home, men were encouraged to embrace family life and enter companionship marriages, uniting the brothers and sisters who helped to defeat fascism abroad. Veterans returned home to be the head of the family and women who had been involved in high- paying and high- skilled wartime jobs were pushed back into the home. The remaking of the private life was central to this era.
Anticommunism structured much of the American life, emphasizing the free enterprise system which brought about a period of economic prosperity and a consumer culture. In the 1. 95. 0s television shows often presented series that depicted fictional families in which the mother's primary work was to raise the children and run the household. Men's and women's spheres were increasingly separated as many families lived in suburban settings, from which men commuted to other cities for work. However, this image of separate spheres disguised the reality that all groups of women continued to work for pay; many did not stop working after the men returned home from the war, they were instead forced into lower- paying jobs. Wages were low and there was little room for advancement. Women that did enter into professional fields were under intense scrutiny for going against the feminine domestic ideal. Despite neo- domestic ideals, many middle- class mothers were burdened by women’s double shift of working in the home and also a job.
At the same time, women had independent lives during the day and were often active in volunteer and community activities, particularly around issues of education, health, children and welfare. Betty Friedan’s The Feminine Mystique summed up the expectations of female nature of this time, with a focus on “consumerism, sexualized marriage, and civic activism.”. Opposition to those ideas influenced the second wave of feminism. Inequality: A Contemporary Approach to Race, Class, and Gender. Cambridge: Cambridge University Press.
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