Ruth Essay, Research Paper

Womans are frequently trapped in an basically idle, domestic function,

praised for pureness and deficiency of sexual desire, pampered as decorations, but

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given no effectual life maps other than showing a few societal

graces and bearing kids, as is established by the Judeo-christian moral principle

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

the Old Testament, its relevancy is non limited by its datedness, but serves

as a direct analogue to the quandary of the modern adult female. Though

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

and modernisation, its remains a strong undertone in that its influence

is still felt in modern-day Western society. Likewise, in the narrative of Ruth,

God is non a physical presence but is felt in the affected determinations Ruth

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

are drawn from the male-dominated Christian moral principle. Therefore, God plays a

more hushed, but at the same clip no less powerful function both in society

today and in the narrative of Ruth. This is evidenced in Ruth & # 8217 ; s determination to remain

with her mother-in-law upon the decease of her hubby. Ruth does this non

harmonizing to her ain desires, of which none are made known to the reader,

but instead acts upon the desires of God, adult male, and society in conformity to

what has been deemed & # 8220 ; right & # 8221 ; . The determination to stay with her

mother-in-law, so, is non merely a symbol of moving upon theJudeo-Christian

ethic, but besides of adult females & # 8217 ; s dependance under that ethic. A female parent is

finally the individual on whom a kid is raised to depend, so it is non

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

non merely to a female parent figure, but to the female parent of her hubby, a male

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

Lodge & # 8230 ; wherever you die, I will die.. ? ( Ruth, 1:16 ) In this manner the narrative of

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

adult females can non be radical or independent as society has

preset criterions, inflicted by that same Judeo-christian moral principle,

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

similar quandary: to decide the struggle between passion and

independency, and duty and trueness as outlined by a

Judeo-christian society.

This struggle is resolved for both Ruth and the modern adult female by the

riddance of consciousness of personal desire and the entire assimilation into

the civilization. Whether through nature or raising, adult females are able to step

outside themselves in an effort to be nonsubjective, objectiveness being defined

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

natural and indifferent province. Therefore, in stepping outside of themselves,

adult females are trying to see themselves as society sees them. It is for this

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

reasonably everyday character. This deficiency of personal desire enables Ruth, and

adult females in general, to fall in society, accept its ideals, and view themselves in

footings of these ideals. Thus the demand for the immediate, physical presence

of God in the narrative of Ruth, every bit good as in modern society, is eliminated.

Womankind has become her ain God, her ain justice ; the Judeo-christian

ethic is so profoundly deep-rooted in her that she follows it automatically and the

restraints non merely come from without, but besides from within. Society does

non let for the realisation of pick.

Ruth & # 8217 ; 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 narrative of Ruth, that Ruth additions virtue

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

employer, a adult male, and eventually marries him, efficaciously, volitionally sealing her

dependance on adult male, God, and society for a sense of worth. This action is

encouraged and slightly instructed by Naomi. ? ..When he lies down, T


note of the topographic point where he does so. Then travel, uncover a topographic point at his pess,

and lie down. He will state you what to do. ? ( Ruth, 3:4 ) Boaz, Ruth & # 8217 ; s

hubby, becomes a symbol of these things: adult male, God, and society.

Though considerable advancement has been made toward liberating adult females from

the adhering province of matrimony since the adult females & # 8217 ; s release motion took

clasp, adult females are still defined, and specify themselves, by the values of

society. A adult female & # 8217 ; s gender is merely acceptable in footings of her male

opposite number. Manner emphasizes the demand to appeal to and fulfill the

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

the female figure epitomizes the objectification of adult females by society and by

adult females, themselves.

Within all these concerns that revolve around the Judeo-christian

ethic and civilization, is an visual aspect of freedom of will and determination for the

adult female, but it is an semblance. Contemporary society encourages people to be

rationalism, to undergo self-discovery, to be advanced, and to do

picks that reflect personal beliefs, and yet this can ne’er genuinely be

attained. An ineluctable tradition inexorably flips each kid into some

predestined channels like a penny or a crowned head in a banker & # 8217 ; s rack. This

channel is established from birth, by one & # 8217 ; s sex, and the waies between

adult females and work forces do non frequently cross. This fate is merely etched deeper by

any efforts to show the alleged independency. By interrupting off

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

deeper still into the channel that finally determines her destiny. Therefore, Ruth

comes to stand for a willing credence of such a destiny. Ruth & # 8217 ; s exemplary

attachment to the Judeo-christian ethic pigments her as a sufferer. This is

furthered by Ruth & # 8217 ; s bearing of a boy, the gramps of the great King

David. Ruth & # 8217 ; s function as a existent individual is farther undermined as she is

measured by her ability to bear kids, instead than by her personal

properties. Ultimately she is measured by her ability to give her hubby

and, in bend, the universe, a strong boy. This is the ultimate act of

martyrdom: entire forfeit of the ego through devotedness to another individual.

Yet, unmindful to personal desire and the possibility of pick, Ruth can

ne’er be a true sufferer. It must besides be considered that Ruth is ne’er

acknowledged as the female parent or the Godhead of David, and hence how can

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

low, retiring, and submissive.

Although modern adult female is no longer measured by her ability to

procreate, the pick to non hold kids is perceived as abnormal or

selfish, originating from a deficiency of duty and ability to be devoted to the

greater good instead than to personal accomplishment. Furthermore, the

inability to reproduce is a forbidden subject of treatment. So, the modern

adult female, aware of personal desire and pick and strongly drawn to it

suffers greatly from the struggle between ego and society, passion and

duty. The narrative of Ruth becomes a metaphor for the predicament of all

adult females who struggle to emancipate themselves from the force per unit areas of society.

In add-on, it serves to foreground the outlooks placed upon adult females

across the ages: to function the household foremost, to maintain a respectable image in

society, and to get married and reproduce. Ruth so, ironically, becomes a

symbol for adult females & # 8217 ; s subjugation where she could easy hold been a symbol

of release. In the context of the Old Testament, the sarcasm is undeniable

as Ruth is traditionally known for her trueness. However, this lone furthers

her map as a symbol of subjugation as her trueness was to society, non to

herself, a state of affairs from which it was impossible to profit. Furthermore, Ruth

is a symbol for forfeit for the incorrect grounds. She is caught in a oblivion

between martyrdom and opportunism, between the beginnings of the

Judeo-christian ethic and its terminal. Ruth is the ultimate modern adult female ; this

should be pitied, non celebrated.


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