1 The Intersection of Patriarchy and Purity: A Comparative Analysis of Four Texts Justin Bahari Sex and the City of God Professor Radler 5/28/24 2 The Intersection of Patriarchy and Purity: A Comparative Analysis of Four Texts This paper explores the intersection of patriarchal structures and purity ideologies as articulated in four distinct texts: Kathryn Joyce’s Quiverfull: Inside the Christian Patriarchy Movement, Jessica Valenti’s The Purity Myth: How America’s Obsession with Virginity is Hurting Young Women, Elizabeth Gish’s Producing High Priests and Princesses: The FatherDaughter Relationship in the Christian Sexual Purity Movement, and Dr. Amani M. Awwad’s article about “Virginity Control and Gender-Based Violence in Turkey.” These texts provide comprehensive information about the social and religious frameworks that prescribe the status of women, chaste conduct, and gender violence. The broader question shaping this analysis is: In what ways do religious and cultural beliefs contribute to the subjugation of women and regulation of their bodies and sexualities? This paper posits that despite their contextual differences, these ideologies similarly perpetuate systems of dominance and subordination, leading to gendered violence and the oppression of women’s agency by valuing women based on their purity and obedience to male authority. Patriarchal Control and Submission One shared theme in all four texts is the domination of women by men, justified through religious or cultural beliefs. In Quiverfull, Joyce discusses the Christian Patriarchy Movement, in which women are expected to obey male figures as a sign of religious devotion. This movement supports large families, homeschooling, and early marriages for daughters, defining women's roles exclusively as homemakers1. Joyce’s analysis reveals that such beliefs are both individual and political, aiming to restore traditional gender rοⅼеѕ іո ѕοсіеtу through demographic рοⅼісу. In 1 Kathryn Joyce, ‘Quiverfull: Inside the Christian Patriarchy Movement’ (Boston: Beacon Press, 2009), 05-07 3 a similar way, Jessica Valenti’s The Purity Myth critiques American culture's obsession with virginity, which demonizes women’s sexuality. Valenti argues that this obsession reinforces a negative representation of women, categorizing them as either chaste or scandalous, thus restricting their sexual freedom and perpetuating gendered oppression2. This binary reduces women to subjugated subjects through their sexuality. Moreover, Awwad’s research on virginity control practices in Turkey substantiates the argument that cultural dictates on female purity lead to gender-based violence. Virginity testing and similar actions serve as social control mechanisms, encouraging the domination of women in the name of family honor3. This is exacerbated by institutional support from the Turkish government and the medical profession, which enforce patriarchal standards and sustain women's subordination and gender-based violence4. In her assessment of the father-daughter purity balls within the Christian sexual purity movement, Elizabeth Gish unveils another side of the perception of women and power. Purity balls are formal events where daughters pledge to remain abstinent until marriage, often signing a purity covenant, while fathers vow to protect their daughters' chastity5. These events romanticize a patriarchal system whereby the fathers are the protectors of their daughters' virtue, a notion that upholds womanhood on the principles of chastity and obedience to male figures. This ritualistic affirmation of paternal control perpetuates cultures of dominance and submission, 2 Jessica Valenti, ‘The Purity Myth: How America's Obsession with Virginity is Hurting Young Women’ (2009), 18. Amani M. Awwad, ‘Virginity Control and Gender-Based Violence in Turkey: Social Constructionism of Patriarchy, Masculinity, and Sexual Purity,’ (2008): 105. 4 Amani M. Awwad, ‘Virginity Control and Gender-Based Violence in Turkey: Social Constructionism of Patriarchy, Masculinity, and Sexual Purity,’ (2008): 106. 5 Elizabeth Gish, ‘Producing High Priests and Princesses: The Father-Daughter Relationship in the Christian Sexual Purity Movement,"(2010): 03. 3 4 reinforcing the approved male authority6. By performing these ceremonies, the culture of male dominance is sustained, and gender disparities, as well as limitations on women's decisionmaking power in families and other social contexts, are reinforced. Gish argues that purity balls not only symbolize but actively enforce a gender hierarchy, indoctrinating young women into accepting their subordinate role through these highly performative and emotionally charged rituals7. This reinforcement of paternal authority and female subordination highlights the deeply ingrained nature of patriarchal values within the Christian purity movement, illustrating how cultural and religious practices work together to limit women's autonomy and reinforce gender inequality. Purity as a Social Construct The notion of purity serves as a strong social construct that is not only reflected in an individual's behavior but is also responsible for regulating the morality of an entire society. In "The Purity Myth," Valenti fleshes out how purity becomes racialized and class-based, thus excluding women of color, those who come from poor families, and those who do not conform to societal standards of beauty and conduct8. This exclusion perpetuates a restrictive and impoverished model of purity that replicates existing social inequities, continuing the exclusion of specific groups while privileging others. Valenti raises the question of how and why purity culture disadvantages people of color and poorer individuals, revealing how purity culture is 6 Elizabeth Gish, ‘Producing High Priests and Princesses: The Father-Daughter Relationship in the Christian Sexual Purity Movement,"(2010): 04. 7 Elizabeth Gish, ‘Producing High Priests and Princesses: The Father-Daughter Relationship in the Christian Sexual Purity Movement,"(2010): 04. 8 Jessica Valenti, The Purity Myth (2009), 45. 5 systematically oppressive9. She argues that this model of purity upholds white, middle-class norms as the ideal, thereby marginalizing anyone who does not fit into this narrow framework. By exploring the intersections of purity with race and class, Valenti highlights how purity culture not only controls women's sexuality but also reinforces broader social hierarchies, maintaining systemic inequalities that oppress marginalized communities10. Likewise, Awwad’s evaluation of virginity control in Turkey also discovered that purity is nurtured to maintain social structures. The culture of honour that obligates women to be physically pure is closely related to social class and male identity11. This construct not only governs the behavior of women but also perpetuates aggressive masculine behavior aimed at domination, thus cyclically enabling violence and oppression of women. Awwad explains that in Turkey, virginity testing and similar practices are used to control women's sexuality, reinforcing a system where women's worth is tied to their purity12. This system supports a patriarchal society where men assert power over women through social and physical control mechanisms. By linking a woman's value to her virginity, this culture justifies male dominance and enforces gender-based violence, maintaining a cycle of control and subjugation that is deeply embedded in societal and cultural norms13. Joyce, in "Quiverfull," explains how the concept of purity is an essential component of the overall goals of the Christian Patriarchy Movement in the conquest of culture and demographics. This movement calls for women to stop using birth control and submit to their 9 Jessica Valenti, The Purity Myth (2009), 45. Jessica Valenti, The Purity Myth (2009), 45-46. 11 Amani M. Awwad, "Virginity Control and Gender-Based Violence in Turkey" (2008): 105-106. 12 Amani M. Awwad, "Virginity Control and Gender-Based Violence in Turkey" (2008): 106. 13 Amani M. Awwad, "Virginity Control and Gender-Based Violence in Turkey" (2008): 108. 10 6 husbands, aiming to become a force against secular and feminist principles14. Joyce describes how the movement seeks to outdo the secular world, positioning large, patriarchal families as a means to assert cultural dominance. She notes, "The Quiverfull conviction where fsthers lead and women honor their highest domestic calling by becoming prolific mothers.15” This strategy highlights the manipulative nature of using reproduction as tools for broader ideological goals. By focusing on purity balls, Gish shows how such events contribute to the maintenance of gender roles and regulation of women's sexual behaviors in ritualistic ways. Gish argues that these ceremonies, where fathers pledge to protect their daughters' purity, reinforce the idea that a woman's value is tied to her virginity and obedience to male authority. She states, " At many balls, the father’s pledge identifies him as “the high priest of the household,” and if daughters make a pledge, it often involves a reference to giving herself as a gift to her husband on their wedding night.16" This portrayal of a pure, submissive daughter under the authority of her father reinforces women's value in male society and supports the narrative that they should be virginal and meek, catering to the expectations of male authority. Gender-Based Violence and Resistance Collectively, the texts shed light on concerns of purity ideologies as related to gendered violence. Awwad’s work epitomizes how virginity control practices in Turkey maintain a culture of violence against women. She explains, " masculinity and femininity, as understood and practiced in the Middle East, created two sets of realities; one characterized by domination and 14 Kathryn Joyce, ‘Quiverfull (2009), 08. Kathryn Joyce, ‘Quiverfull (2009), 174. 16 Elizabeth Gish, ‘Producing High Priests and Princesses: The Father-Daughter Relationship in the Christian Sexual Purity Movement,"(2010): 03. 15 7 control, while the other is characterized by submissiveness and sexual purity"17. Awwad highlights how these practices, ranging from virginity tests to honor killings, are supported by institutional and societal structures, perpetuating rampant gender-based violence in the name of upholding a woman's 'honor' and 'purity18.' This culture of violence reinforces gender disparities and maintains women's subordination in Turkish society. Valenti’s 'The Purity Myth' explains how, through the promotion of abstinence-only education as well as the idolizing virginity, the culturally imposed harassment and shaming of women for sexual violence is rationalized. By shifting the responsibility to women on matters of purity, society encourages aggression towards those who do not abide19. According to Valenti, it is necessary to start fighting for women's sexual agency rather than trying to regulate it. Sex education should be mandatory, and Western culture should redefine women's values20. In Joyce's "Quiverfull," the compulsory imposition of patriarchal gender roles by the Christian Patriarchy Movement is deeply intertwined with the culture of women's subjugation. This culture not only enforces rigid gender norms but also perpetuates the abuse of women within the movement21. Joyce illustrates how this abuse leads to mental and health-related problems, as well as a loss of individuality, as women are pressured to conform to society's standards of submission and prolific childbearing. For instance, Joyce recounts the realities of Quiverfull adherents, who describes being overwhelmed and trapped by the demands placed on them to constantly bear children and submit to their husband's authority22. These narrative sheds 17 Amani M. Awwad, "Virginity Control and Gender-Based Violence in Turkey" (2008): 106. Amani M. Awwad, "Virginity Control and Gender-Based Violence in Turkey" (2008): 108-109. 19 Jessica Valenti, ‘The Purity Myth (2009), 198. 20 Jessica Valenti, ‘The Purity Myth (2009), 198-200. 21 Kathryn Joyce, ‘Quiverfull (2009), 56. 22 Kathryn Joyce, ‘Quiverfull (2009), 179. 18 8 light on the emotional and psychological toll of these gender roles, revealing the passive resistance of women within the movement against their oppressive circumstances. Similarly, Gish engages with purity balls to elucidate how these events perpetuate emotional and psychological violence against young women. She argues that the strict boundaries imposed on women's behavior during purity balls, such as abstaining from dating and physical contact, are irrational and oppressive23. For example, Gish describes how purity balls often emphasize the father's role as the protector of his daughter's virginity, idealizing paternal power while simultaneously diminishing women's autonomy24. This idealization, coupled with the pressure to maintain purity, can have profound negative consequences for women's selfesteem and mental health in the long run, contributing to a cycle of emotional and psychological violence ԝіthіո patriachical ѕtrսсtսrеѕ.25 Based on the analysis of these four texts, it is evident that purity ideologies serve as mechanisms for enforcing patriarchal dominance and facilitating gendered violence. Practices such as the Quiverfull movement, virginity control in Turkey, and purity balls in America reveal how women are controlled to support male supremacy. To address these issues, there must be a disruption of these oppressive systems through the change of patriarchal social norms, comprehensive sex education, and stronger political frameworks to protect women’s rights. Eliminating the purity myth and other related structures can transform society and promote gender equality. 23 24 Elizabeth Gish, "Producing High Priests and Princesses” (2010): 05. Elizabeth Gish, "Producing High Priests and Princesses” (2010): 03. 9 References Awwad, Amani M. "Virginity control and gender-based violence in Turkey: Social constructionism of patriarchy, masculinity, and sexual purity." International Journal of Humanities and Social Science 1, no. 15 (2011): 105-110. https://citeseerx.ist.psu.edu/document?repid=rep1&type=pdf&doi=2160b4283f54929a45 9ed766ecb783dd942d07b5 Gish, Elizabeth. "Producing high priests and princesses: The father-daughter relationship in the Christian sexual purity movement." Religions 7, no. 3 (2016): 33. https://www.mdpi.com/2077-1444/7/3/33/pdf Valenti, Jessica. The Purity Myth: How America's Obsession with Virginity is Hurting Young Women. Berkeley: Seal Press, 2009. Joyce, Kathryn. Quiverfull: Inside the Christian Patriarchy Movement. Boston: Beacon Press, 2009.https://books.google.co.ke/books?hl=en&lr=&id=WhhCQY_7sogC&oi=fnd&pg=P R9&dq=Quiverfull+Kathryn+joyce&ots=6rR0k9863T&sig=ZTmwJVJJsG5kMSB8NHZ u912ujzA&redir_esc=y#v=snippet&q=Quiverfull%20conviction%20girls&f=false
Purchase answer to see full attachment