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Essay / Research Paper Abstract
5 pages in length. Sor Juana Ines de la Cruz has been called history's first feminist, a title that she would likely appreciate and take considerable pride in if she were alive in today's world. The woman who entered a convent as a means by which to further her quest for self-education found out that society was not too accepting of women who went against the grain of conformity; in fact, not only was she condemned for her struggles as a woman who sought out more than the social limitations availed to her, but she also had to face ridicule because of her sexual orientation. The female Mexican cultural symbol second only to the Virgin of Guadalupe, was, in fact, of the lesbian persuasion. The writer discusses how de la Cruz was determined to overcome the obstacles that stood in the way of her waiting education. Bibliography lists 5 sources.
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File: LM1_TLCSor.doc
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world. The woman who entered a convent as a means by which to further her quest for self-education found out that society was not too accepting of women who
went against the grain of conformity; in fact, not only was she condemned for her struggles as a woman who sought out more than the social limitations availed to her,
but she also had to face ridicule because of her sexual orientation. "...The female Mexican cultural symbol second only to the Virgin of Guadalupe, was, in fact, of the
lesbian persuasion" (Wheatwind, 1998, pp. 18-20). Given the fact that de la Cruz was determined to overcome the obstacles that stood in the way of her waiting education, it
can be argued that she persevered through some of the most difficult adversarial circumstances that existed back in the sixteen hundreds. The prospects
for a woman to become educated in her time and place were no better than they had been a hundred years before or after; indeed, the patriarchal society that existed
in de la Cruzs era was not conducive for a woman who sought to expand her educational horizons in the privacy of her own existence. For de la Cruz,
who "led an extremely worldly existence in the convent" (Mack, 1996, p. 13), defiance of the system was a way of life. She was quick to condemn the manner
in which women were kept at bay, not given the same literary opportunities as their male counterparts. The way she combated such inadequacy was to enter a convent where
she underwent a "personal metamorphosis" (Mack, 1996, p. 13) that served to transform her into the woman she had always dreamed she wanted to be.
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