Ar'n't I a Woman

Ar'n't I a Woman

Introduction

"I Ar'n't A Woman?" is the name given to a fictitious speech, claimed to be delivered extemporaneously, by Sojourner Truth From, (1795-1883), supported Isabella, a slave in the state of New York. Sometime after winning his freedom in 1827, she became a well-known speaker of anti-Semitism-slavery. Fictional discourse, which became known as I do, is not a woman? It was said to be delivered to Femmes' convention s in Akron, Ohio in 1851.

The speech discussed that while American pre-war culture has often put white women on a pedestal and gave them certain privileges (most notably that of not working), this attitude has not been extended to women dark. The speech was delivered in response to comments made by a male speaker, apparently in the audience (Deborah, 1999).

Discussion

Throughout history the great philosophers have left important legacies and ideas which have directly influenced the history of the whole world. In conducting this work we had the opportunity to explain the evolution of women in relation to its shareholding in Venezuela and the influence of the ideas of the philosophers Aristotle , Plato , Hobbes and Smith. This study analyzes the different perspectives through which can be seen the historical evolution of how the woman was seen at different times, which were developed in the 4 philosophers. Because it analyzes the situation of women in Venezuela as a result of history, not as an isolated phenomenon. This work is a very contentious and controversial in our country and explain the vision of 4 "men" on women together with an analysis of comparative historical Venezuela (Deborah, 1999).

The civil trial between Dominique Strauss-Kahn at his victim Nafissatou Diallo opened with an eccentric application of the defense of diplomatic immunity to escape again to justice. Our intention, through this text, is less to analyze sexual assault as such which also thousands of women are unfortunately victims every day in every corner of the world that offer a historical perspective to the tragicomedy which was played before the world from room 2806 of the Sofitel New York. For, in the light of facts known and recognized the two protagonists, it seems certain that the fate of sexual Nafissatou Diallo merges with that of African women uprooted from their land centuries ago (Roget, 2003).

The experience of slaves in the plantation South UNIEN States has created an image of the black woman prisoner of prejudiced racist and sexist embodied mainly by two mythical figures: the Aunt Jemima Mammy and Jezebel. Mammy is the symbol of the black woman has sexual-family entirely devoted to the Master. She saw a total renunciation of self, because the essence of its existence lies in its role as "mother" to the children of the Mistress of the Plantation. Mammy's character still survives today on the boxes of food products and in the South American telenovelas "Isaura", "Miss" to name just two, widely distributed in Senegal in the years 80-90 (McWhorter, John, 2002).

Jezebel in turn embodies the image of black ...