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Journal articles on the topic 'Chastity in literature'

Author: Grafiati

Published: 4 June 2021

Last updated: 31 July 2024

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1

K, Hemalatha. "Sangam literature showing about Veera Mangaiyar." International Research Journal of Tamil 3, no. 4 (October 30, 2021): 226–33. http://dx.doi.org/10.34256/irjt21427.

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Since ancient times, the Tamil community has given great value to women. It is said that in the Vedic period men had equal rights with women and husband and wife had equal rights in religious and social duties. The position of women during the Sangam period, similar to the Vedic period, was highly admirable. Women were considered to be of the highest character to household duties. Chastity is with loving virtues patience, morality, maintaining the heart, hospitality, circumference, etc., are the characteristics of the wife. The women of the sangam age considered Nanam better than the best life of all, that innocent chastity was better than that Nanam, and that their husband was life for wives. Women have maintained a good place of Nanam and chastity. She considered it is duty to give birth to the people and to be heroic. The purpose of this article is to express the heroic feelings of women in sangam literature.

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2

Levko, Oleksandr. "Axiological status of lexems CHASTE, CHASTITY, and VIRGINITY in Ukrainian media discourse." Actual issues of Ukrainian linguistics: theory and practice, no. 36 (2018): 60–75. http://dx.doi.org/10.17721/apultp.2018.36.60-75.

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The paper addresses the use of the words цнотливий, цнотливість and цнота in the Ukrainian political media discourse, with a particular focus on the evolution of the "chastity words" semantics in the Ukrainian language, based on social and political publications of the internet portals "Dzerkalo tyzhnja", "Ukrajinskyj Tyzhden", "Ukrajinska Pravda". The canon of Christian virtues, established in the Middle Ages, is no longer accepted unquestioningly by modern society, and thus it is not surprising to see an ambivalent attitude to certain religious ascetic virtues, e.g. chastity, humility, piety etc. It is revealed that evaluative semantics of the "chastity words" in the Ukrainian political media discourse varies for different reference groups such as "women", "men", "girls", "boys", "state", "politicians", "language", "literature", "art" and "cinema". When denoting female virtue, the "chastity words" have positive and neutral connotations. It is shown that chastity as a virtue of men and women is synonymous in the Ukrainian media discourse to modesty, decency, morality, honor, dignity and virtue. “Chaste" as a characteristic of an intimate contact indicates its tenderness and decency, which is positively assessed by the participants of communication in Ukrainian political media discourse. The use of the "chastity words" as an attribute of government and public institutions is conditioned by a cognitive metaphor, where the source domain is a woman or an intimate relationship. The language evaluation of the "chastity words" ranges from positive to extremely negative in the political media texts: in the latter case they acquire negative evaluative meanings "stagnation", "limitation", "ideological engagement," "conservatism," "lack of reform." Sometimes the "chastity words" acquire negative connotations when attributed to art, literature and cinema, actualizing the semes "lack of progress", "backwardness". In a literal sense, chastity as absence of excessive eroticism and moral debauchery in art and films is evaluated positively in the Ukrainian social and political media discourse.

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3

B, Ponni. "Depiction of the Structure of Chastity through Myth in Ethic Literature." International Research Journal of Tamil 4, no. 3 (June 26, 2022): 65–71. http://dx.doi.org/10.34256/irjt2239.

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From time to time some conceptualizations based on the collective unconscious of man have remained unchanged in the minds of human beings. Thus, the concept of chastity has been emphasized to the woman through mythology from the Sangam age to the present day. Accordingly, this study is based on the idea that the myths of Arundhati and Amirtham, which originated during the Sangam Maruviya period after the Sangam age, emphasize the chastity of a woman through the myths of Arundhati and Amirtham.

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4

K, Latha, and Shanmugavadivu N. "Chastity is being true to one’s word - Presenting the story of Vallalamakarajan." International Research Journal of Tamil 4, no. 1 (December 6, 2021): 25–31. http://dx.doi.org/10.34256/irjt2214.

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Devotional literature is not merely a literary work, but also an act of uplifting moral life and the religious beliefs of the people. When we look at devotional literature and religious thoughts, these are the best. Thus, in advancing the position of chastity, the story of Vallalamakarajan in Arunachala Purana confirms the singularity of the word efficiency while advancing the position of chastity. Chastity is here irrespective of male or female. It also breaks down the barriers of lower classes and the upper classes. If a word is to have its meaning, it is appropriate to combine the time frame in which it is spoken and the social setting. The word chastity presents us in a particularly significant position. It very well may be seen that the term has been utilized in the feeling of peculiarities since the hour of Sangam to the later to the later moral literary works

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5

야노 다카요시. "The Chastity on the Literature of Tokoku Kitamura." Journal of the society of Japanese Language and Literature, Japanology ll, no. 53 (May 2011): 331–52. http://dx.doi.org/10.21792/trijpn.2011..53.017.

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6

J, Chandrika. "Dimensions of Love and Chastity." International Research Journal of Tamil 4, S-8 (July 21, 2022): 210–16. http://dx.doi.org/10.34256/irjt22s830.

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From the Sangam period till today, the expressions of Kalavu and karpin have been circulating in different dimensions focusing on women. Even if it is stated that the gender discrimination presented by internal grammars is caused by corruption, it cannot be denied that the natural opposite sex drive of male and female occurs due to sexual stimulation. So, when the thalaivan and thalaivi who have made this level of education point their lives towards harmony and draft, a life called chastity is built there. When the Tamil literature that presented these things today absorb the western culture and travel, Kalau and Karpu are constructed in a different way. In the literature, there are many different ways of living in society is registered such as having sex in the same house without marrying as lovers, a woman who does not marry because of true love and living with two men, a woman falling in love with her kidnapper and having a relationship with him, a woman living with two men due to poverty, a woman marrying a man who had sex with her against her will, etc. We should not criticize the literature or the media as a reflection of society. But the question arises as to how appropriate the cultural change will be in this society which has been steeped in a patriarchal society for ages and still sees women as objects. In the context of the prevalence of sexual violence against women, such western cultural records only encourage them and do not tend to respect women. Therefore, without imposing the word 'Chastity' on women, it is important for men and women to maintain self-control and live faithfully to each other. Emphasizing this concept, this research paper has been written

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7

Moyer, Jessica Dvorak. "Agency and Strategy: Chastity Exemplars in an Early Qing Anthology." Journal of Chinese Literature and Culture 10, no. 1 (April 1, 2023): 195–220. http://dx.doi.org/10.1215/23290048-10362444.

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Abstract This article reads exemplary biographies of chaste widows and women who committed suicide to preserve their chastity in the 1656 Yuding Nei ze yanyi 御定内則衍義 (Imperially Commissioned Expanded Meaning of the “Inner Standards”) by Fu Yijian 傅以漸 (1609–1665, jinshi 1646). In this anthology commissioned by the Shunzhi emperor on behalf of his mother, Fu's commentary emphasizes both the agency of individual women and the mutual resonance of personal virtue and political order. He not only praises the exemplars' virtue but also their agency, intelligence, and strategy. He explicitly acknowledges the different factors that could make chastity more difficult and states that in some situations, multiple courses of action were possible. He comments both on his heroines' political ability and on the political importance of recognizing chastity. Finally, in a context where women's chastity was often linked to political loyalism to the fallen Ming, Fu uses these biographies in a very different way: he presents chastity exemplars of conquered dynasties as foils to the decadent society around them. His commentary is thus recognizably tailored to his audience's circumstances as Manchu and Mongolian imperial women and his own as a Chinese male scholar at the beginning of the Qing.

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8

Sadasivam, R. "Sanga Ilakiya Pen Manthargalil Thalaviyai Munvaithu." Shanlax International Journal of Tamil Research 7, no. 3 (January 1, 2023): 60–66. http://dx.doi.org/10.34293/tamil.v7i3.6090.

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In Sangam literature, the most important of the women is ‘Thalaivi’. She is known to be a co-worker with the ‘Thalaivan’ in a life of love and a person who excels in the life of chastity. The ‘Sevilithai’ and the ‘Natrai’ are overjoyed to know that her daughter is excelling in the family life. She is the one who stands and guides the leader in ‘kalavu’ and chastity as her best friend. The Sangam literature speaks a lot about this.

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9

N, Kalaimagal, and Ravichandran S. "Moral Literature in Tamil on the Qualities of Coyness and Chastity of Women." International Research Journal of Tamil 4, S-18 (December 8, 2022): 201–7. http://dx.doi.org/10.34256/irjt224s1826.

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A woman from birth to death lives her life for the welfare of others instead of living for herself. For such a woman in the ancient times, many titles such as a woman filled with fear, modesty bordering on ignorance, and Coyness have been assigned to such a woman. The restrictions that she has to travel throughout her life through the titles laid down in such a way are pointed out in a gentle and patriarchal way. In ancient period, women are forced in various ways to live a slave lifestyle. Those who deviate slightly from these restrictions are reprimanded as deviant. Since ancient times, the human society had the lofty idea that human beings should led a virtuous life. Such status is considered as a tool to destroy women's ability to assimilate her knowledge. Chastity and coyness are common to the human race, but society insists that it belongs only to the female clan and being with chastity and coyness will bring pride to women. This article examines chastity and coyness which are the two qualities among four types of qualities in moral literature.

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10

N, Malathi. "Tolkappiyam and levels of Chastity in Akananuru." International Research Journal of Tamil 4, no. 3 (June 15, 2022): 40–52. http://dx.doi.org/10.34256/irjt2236.

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Chastity is the state in which the love life of Tamils is centred and manifested. Chastity is to fully attain the state of mind of genuine love (Kalaviyal). Chastity is conducting the wedding ceremony (Karanam) with the knowledge of the whole world. Marriages are completed by tying the Mangal Sutra. Even after the lover's misconduct, in the state of women being still considered unworthy, a procedure called ‘Karanam’ is conducted publicly. Chastity sets in to illustrate the way the Man and Women conduct their lives and morality that is well established. Tolkappiyam completely embodies the lifestyles of the people and the personal ideas expressed in the Sangam literature in alliance with the cultural traditions of the people. Tolkaapiyar describes chastity in the form of the ritual itself. It is also called chastity when the parents give away their daughter to the groom; the parents of the groom receive her by a ritual confirmation ceremony. The woman remaining chaste when the man is away from home is said to be happening in the forest (Mullai Nilam). In the life of a lover, a ritual that is being chaste as ‘One man; one woman and one woman; one man’ and living together after marrying publicly is accepted universally.

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11

Poska, Allyson. "Elusive Virtue: Rethinking the Role of Female Chastity in Early Modern Spain." Journal of Early Modern History 8, no. 1 (2004): 135–46. http://dx.doi.org/10.1163/1570065041268988.

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AbstractFor decades, scholars have emphasized the importance of female chastity in early modern Spanish society. Early modern thinkers enthusiastically promoted the notion in their works, Mediterranean anthropologists formulated a cultural model around female chastity through their studies, and early modern historians followed suit in their examinations of the Catholic Reformation. However, this analysis of recent works on gender and the extensive demographic literature on early modern Spain reveals that there is little evidence that female chastity was a priority for most Spaniards. Instead, demography, economy, class, and the influence of regional cultures may have had more of an impact on the development of sexual mores than any overarching cultural program.

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12

A, Revathi, and Devi Booma K. "Psychological attitudes of a friend in the Agananooru." International Research Journal of Tamil 4, SPL 2 (February 28, 2022): 256–61. http://dx.doi.org/10.34256/irjt22s241.

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The Sangam literature lists a hundred of chronological verses in the order in which the hero presents the life of internal morals. and it also represents verses of ‘Agananooru’. The first person to appear in Sangam literature is the friend. It we look at the psychological attitude of the friend in this book, the romance and chastity of the hero and heroine to the nerd level. In this essay, she can ln seen as a literary work that puts everything on the thematic end in the hands of romance and chastity who changes or solves the veil that calms the feelings of inner demons without living for her self.

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13

S, Deepalakshmi. "Tholkappiyam's Theory of Love-Theme." International Research Journal of Tamil 4, S-13 (November 19, 2022): 50–54. http://dx.doi.org/10.34256/irjt224s137.

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To understand the status of life messages in Tamil grammar, the information on the studies of premarital relationships and female chastity through Agatthinai constitutes the best data in this article. In grammatical texts, there is an abundance of information on premarital relationships and female chastity in the love-theme (Agapporul) subject areas. Literature involves grammar within itself. Grammar texts are interpreted as describing the nature of literary material. Literary principles can be seen more clearly and easily in grammar texts than in broader literature. It becomes important to look at the theory and explanations of the agathinai messages as stated in the grammar books before examining them from the literature. The primary purpose of this article is to see how Tholkappiyar formulated the principles and definitions of the Agatthinai. How the ancient Tamils followed these premarital relationships and female chastity ideas can be used for future research. In that Tholkapiyam, love-theme (Agapporul), a treatise that deals with the traditions of love-theme (Agathinai), events related to love, kinds of Agathinai depending on types of love, people of Agathinai, the structure of Agathinai songs, etc., are mostly spoken of in Porulathikaram (the part that deals with the subject matter). It is not known to what extent they have been followed in Sangam literature. The purpose of prioritizing the Sangam literature here is that Tolkappiyar has grammaticalized the messages that appeared before and after the Sangam literature. Thus, the Sangam literature contains all of the thoughts on life that are not known in Tolkappiyam

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14

Dolan, Frances E., and Philippa Berry. "Of Chastity and Power: Elizabethan Literature and the Unmarried Queen." South Central Review 8, no. 2 (1991): 73. http://dx.doi.org/10.2307/3189185.

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15

Gregory, David. "Of chastity and power—Elizabethan literature and the unmarried queen." New Ideas in Psychology 13, no. 1 (March 1995): 99. http://dx.doi.org/10.1016/0732-118x(95)90285-d.

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16

VanDussen, Michael. "Betokening Chastity: Margery Kempe's Sartorial Crisis." Forum for Modern Language Studies 41, no. 3 (July 1, 2005): 275–88. http://dx.doi.org/10.1093/fmls/cqi017.

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17

V, Muthulakshmi. "life values represented by the Eight Anthologies." Indian Journal of Tamil 4, no. 2 (May 14, 2023): 15–19. http://dx.doi.org/10.54392/ijot2323.

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Love is an expression of the inner feelings of the people who have been living continuously since the Sangam period and the purpose of philosophy is to express men's bravery and to live and prosper through them. The people of the Sangam period were divided into two groups as internal and external. The ancient Tamil suppressed the love life internally and divided the inner life into two types: theft and chastity. Tholkkappiyar and iraiyanar have explained the theft and chastity through poems. The excellence of Mens love the theft and womens love the chastity are explained thoroug it. The internal messages of folk songs are similar as the sangam poems. which are oral songs that have been performed in Tamil Nadu since time immemorial. Oral songs appeared long before writing. So it can be said that oral songs are the source of internal messages found in literature.

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18

Schwarz, Kathryn. "Chastity, Militant and Married: Cavendish's Romance, Milton's Masque." Publications of the Modern Language Association of America 118, no. 2 (March 2003): 270–85. http://dx.doi.org/10.1632/003081203x67668.

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This essay takes up the issue of chaste intentionality in John Milton's A Mask Presented at Ludlow Castle and Margaret Cavendish's Assaulted and Pursued Chastity. Each of these narratives presents a female protagonist who simultaneously embodies and theorizes sexual virtue, creating a problem of will: when women intentionally participate in the ideological structures that constrain their acts, whose agency is at stake? The essay locates this question in the context of early modern conduct manuals and other prescriptive codifications of feminine sexuality, in which the performance of chastity, even as it is idealized, often involves actual or potential acts of violence against patriarchal structures and the male subjects who inhabit them. Milton and Cavendish raise the stakes by creating characters whose chastity is militant even as it tends toward marriage, identifying intentional virtue as a profoundly social problem.

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19

Henderson, Andrea. "Keats, Tighe, and the Chastity of Allegory." European Romantic Review 10, no. 1-4 (January 1999): 279–306. http://dx.doi.org/10.1080/10509589908570083.

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20

M, Sankar. "The Heroine of the Sangam Period." International Research Journal of Tamil 4, S-14 (November 28, 2022): 53–61. http://dx.doi.org/10.34256/irjt224s149.

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Sangam literature is the epitome of Tamil literature. It has internal and external distinctions. Among them, Pulavar’s called the blissful life of one and the same person who is united by similar love as Agam. The characters in this are called internal Characters. He called their speeches statements. The Characters that make up that claim are categorized as Kalavu and Karppu. The Tolkappiyam (Tol. 1445 - 1452) states that these include the ten who listened to the claims of the Hero and the Heroine, Bangan, friend, nurse, Panan, Kuttan, Virali, Bharata, Ariva, Condor, etc., In the songs composed by Eva, the honors of the Hero and the Heroine are spoken. Among them, Tolkappiyam refers to chastity, lust, benevolence, mellifluence, mass, hospitality, and circumcision (Tol. 1098) as the virtues of the old woman who was a housewife. All these are the pillars of life. Tolkappiyam House Wife’s virtues include chastity, lust, morality, mass, patience, feasting, circumcision, etc. These also apply to women who show association literature. Illaram is a joint venture between a man and a woman.

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21

Brooks, Marilyn L. "Mary Hays's The Victim of Prejudice : Chastity ReNegotiated." Women's Writing 15, no. 1 (May 2008): 13–31. http://dx.doi.org/10.1080/09699080701871401.

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22

Graham, Jean E. "VIRGIN EARS: SILENCE, DEAFNESS, AND CHASTITY IN MILTON'S “MASKE”." Milton Studies 36 (January 1, 1998): 1–17. http://dx.doi.org/10.2307/26395774.

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23

Baines, Barbara J. "Assaying the Power of Chastity in Measure for Measure." Studies in English Literature, 1500-1900 30, no. 2 (1990): 283. http://dx.doi.org/10.2307/450518.

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24

Dau, Duc. "Perfect Chastity: Celibacy and Virgin Marriage in Tractarian Poetry." Victorian Poetry 44, no. 1 (2006): 77–92. http://dx.doi.org/10.1353/vp.2006.0012.

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25

Hóa, Phạm Văn. "NHÂN VẬT THUÝ KIỀU TRONG TRUYỆN KIỀU TỪ GÓC NHÌN VĂN HÓA NHO GIÁO." Dalat University Journal of Science 11, no. 2 (April 25, 2021): 141. http://dx.doi.org/10.37569/dalatuniversity.11.2.792(2021).

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Ethical Confucianism in general imparts into Vietnamese cultural life not only moral standards, the embodiment of Confucian morality, but also the embodiment of the people’s morality to dream as it exists in reality and is protected by the Vietnamese people. This article analyzes the following aspects of Thuy Kieu's character: loyalty, honor, chastity, and gratitude from the perspective of interdisciplinary literature and culture, particularly Confucian culture. Nguyen Du's loyalty, honor, chastity, and gratitude in Thuy Kieu, of course, partly comes from the Confucianism tradition, but most importantly, from rich love and humanity; it is what Vietnamese people live for. This article affirms that loyalty, honor, chastity, and gratitude in Thuy Kieu, although called Confucianism, are in fact the qualities of the Vietnamese people. Thuy Kieu's personality shows that Confucian morality has been re-conceptualized by the nation's traditions, by the reality of contemporary society, and also by the living environment of Nguyen Du, himself. And more importantly, that "morality" is inspired again, imbued with a loving soul, a great personality, and a noble philanthropic spirit. This article shows that “The Tale of Kieu” is not simply a copy of an earlier work.

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26

Upchurch, Robert K. "For Pastoral Care and Political Gain: Ælfric of Eynsham's Preaching on Marital Celibacy." Traditio 59 (2004): 39–78. http://dx.doi.org/10.1017/s0362152900002531.

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Writing early in the last decade of the tenth century, the Anglo-Saxon monk Ælfric begins his Second Series ofCatholic Homilieswith a sermon for Christmas Day. The second of five Old English sermons he wrote for the Nativity, it combines dense doctrinal matters with concrete advice about how Christians should commemorate the birth of Christ. After discussing Christ's Incarnation and Virgin Birth, and the Old Testament prophecies anticipating his appearance, Ælfric concludes the sermon with a series of instructions directing believers how to conduct themselves at Christmas. Of particular interest is his singling out ofclænnyss, an Old English word for “chastity” or “purity,” as the virtue to be most highly prized among the laity:We sceolon eac cristes acennednysse. and his gebyrdtide mid gastlicere blisse wurðian. and us sylfe mid godum weorcum geglengan. and us mid godes lofsangum gebysgian. and ða oing onscunian. ðe crist forbytt. pæt sind leahtras. and deofles weorc. and ða ðing lufian ðe god bebead. pæt is eadmodnys. and mildheortnys. rihtwisnys. and soðfæstnys. ælmesdreda. and gemetfræstnys. gepyld and cleennyss; pas ðing lufað god and huru ða clænnysse ðe he sylf ðurh hine. and ðurh pæt clæne mreden his modor astealde; Swa eac ealle his geferan ðe him filigdon ealle hí weeron on clænnysse wuniende. and se mæsta dæl prera manna pe gode geðeoð purh clsennysse hi geðeoð. (CHII.1.277–87)[We ought also to honor the birth and nativity of Christ with spiritual joy, and adorn ourselves with good works, and occupy ourselves with songs of praise to God, and shun those things which Christ forbids, which are sins and works of the devil, and love those things which God commanded, that is humility and mercy, justice and truth, almsgiving and self-control, patience and chastity. These things God loves, and especially chastity, which he established through himself and the chaste virgin, his mother. So also all of his companions who followed him were living in chastity, and the greatest portion of those men who achieve favor with God achieve it through chastity.]

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27

R, Veerapathiran. "Insights on Romantic Medieval Literature." Indian Journal of Multilingual Research and Development 1, no. 1 (January 12, 2021): 27–33. http://dx.doi.org/10.34256/ijmrd2014.

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Literature (Tholkapiyar) originated under the name of love, as later epistemological grammars expanded on the levels of theft and chastity found in the Tholkapiyar period. In Sangam literature, the human love was sung over the leader and gradually became the divine love in the devotional literature and later turned into human love again in the cynical period. Romantic Medieval Literature were created in defiance of the notion that the leader should not be named in the songs, and that the hunting action was based on the side. It was a combination of love and heroism. Although Romantic Medieval Literature have declined due to the inability of later poets to combine love and heroism, romantic medieval literature has become an excellent literature in terms of subject matter and content analysis.

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28

Morrow, Laurie P. "Chastity and Castration in Otway's "The Orphan"." South Central Review 2, no. 4 (1985): 17. http://dx.doi.org/10.2307/3189269.

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29

Pugazhendhi, D. "Tirukkural, Quran and Old Testament: The Relationship between Greek Hippolytus, Hebrew Joseph, Arabic Yūsuf and Buddha with Chastity, Orphic and Sobriety." Athens Journal of Philology 11, no. 1 (February 20, 2024): 43–96. http://dx.doi.org/10.30958/ajp.11-1-3.

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Hippolytus is a tale seen in ancient Greek literature. It deals primarily with the sexual desire of a stepmother towards her stepson. Euripides also wrote a play on this theme with the similar name. In this he mentioned familiarity in which the poet also can sing. Ancient Greek Historian Pausanias mentioned that the alien who has learnt Greek, knows about this tale. So it is a need to search, how far this tale could travel. Ancient Greeks traded with Tamil Nadu, India. The same tale is also seen in Indian Buddhist text, with other proper names, that mentioned the same is related with the former birth of Buddha. A similar story of Hippolytus is also found in the Hebrew Old Testament and the Arabic Qur'an. These also need comparison. So this study considered the religious value of this Greek tale ‘Hippolytus’. The chastity and vegetarianism of Hippolytus are mentioned as the best morals in an ancient book called Tirukkuṟaḷ, which is on par with Buddhist philosophy. This paper outcomes the concept of chastity and vegetarianism, mingled in the tale, which is the philosopy of Buddhism and how the Greek philosophy admired and induced the Indians to worship the Grecian Deities. Keywords: Tirukkuṟaḷ, Hippolytus, Tamil Nadu, Buddhism, Chastity, Quran, Old Testament

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30

Bertolini, Vincent J. "Fireside Chastity: The Erotics of Sentimental Bachelorhood in the 1850s." American Literature 68, no. 4 (December 1996): 707. http://dx.doi.org/10.2307/2928135.

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31

Loscocco, Paula. "“NOT LESS RENOWN'D THAN JAEL”: HEROIC CHASTITY IN “SAMSON AGONISTES”." Milton Studies 40 (January 1, 2001): 181–200. http://dx.doi.org/10.2307/26395823.

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32

Bornholdt, Claudia. "The Medieval Chastity Belt: A Myth-Making Process." Journal of English and Germanic Philology 108, no. 1 (January 1, 2009): 93–94. http://dx.doi.org/10.2307/20722699.

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33

A, Anitha. "Feminist Virtues in Jayakanthan Short Stories." International Research Journal of Tamil 4, S-14 (November 28, 2022): 62–66. http://dx.doi.org/10.34256/irjt224s1410.

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Introduction the various stages of development Took place in the 20th century extended to the field of literature. Literary scholars have been instrumental in over coming notion of superiority, inferiority and gender in equality conventional ideas were rejected and new ideas began go emerge. Among them ideas about feminism have gained much popularity and development in the 21st century. Jayakanthan is also notable for his desire for women's emancipation from the perspective of society, politics, economy and religion free from such conditions. He as created works with the aim of librating women from the bondage imposed by the society conclusion feminism can be seen us a way for women to break free from slavery, in marriage, both the man and woman are disappointment if they have expectations and it is clear that life will be better if they give up on each other and live without expectations. In the story, he points out that the solution is to potray the child marriage as nonexistent the world can see that it is wrong to say that the practice of chastity as a tradition that can be traced back to the speciality of Tamils, chastity is only for women and that chastity requires restraint. It is certain that his thoughts and repercussions, no matter how many times pass are events of another period.

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A, Geetha. "Kurinji Songs Based on Propositional Theory." International Research Journal of Tamil 4, S-18 (December 8, 2022): 259–72. http://dx.doi.org/10.34256/irjt224s1835.

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In Kurinji songs the meaning of proposition, properties of words, the stage at which language works are explained in detail. The strategies for setting up the narration, the nature of the narration in the internal literature, the narrators in love making, and the narrators in the chastity period have been explained and narrated well in Tolkappiyar's materialism chapter. It has been pointed out that Nattrai, who is missing among the purveyors of chastity period mentioned by Tolkappiyar, has been declared as one of the purveyors of chastity in the content description of Narkavirasa Nambi. The conversation of the people in the town, the neighbors, the informers, the father, the brother and the friend’s strong claim for the heroine have been compiled. The role of learning in external songs are explained well. Although Kurinchi songs covers only the narration of heroine’s friend’s, the conversation between hero and heroine are clearly understood by heroine’s narration. In friend’s narration heroine’s position, guarding the treasury, swimming in the waterfall, playing with flowers, hero’s arrival and hero’s love are described. In the narration of the heroine, the love position of the heroine and the acceptance of the love of the hero are well described. The manner in which love manifests has been explained. In the narration of the hero, his love languages and his speech are explained with appropriate evidence.

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Kuffner, Emily. "Eros in the Apiary: Bees and Beehives in Early Modern Spanish Erotic Literature." Revista Canadiense de Estudios Hispánicos 44, no. 3 (June 4, 2022): 641–65. http://dx.doi.org/10.18192/rceh.v44i3.6360.

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In early modern Spain, bees inspired admiration for their exemplary sexual life since their supposedly asexual spontaneous generation made them models of chastity within the hive, an idealized masculine commune led by a king bee. However, bee imagery frequently appears in erotic literature and an astonishing number of Spanish texts on prostitution, including two of the most iconic, La Celestina (1499) and La Lozana andaluza (1528), which apply apiary metaphors to a female procuress. This article examines this seeming contradiction to argue that apiary metaphors applied to prostitution dehumanize the prostitute as an exemplary beast in the bestiary tradition.

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Miller, David Lee. "The Kathleen Williams Lecture, 2014: The Chastity of Allegory: for Esther." Spenser Studies 29 (January 2014): 1–20. http://dx.doi.org/10.7756/spst.029.001.1-20.

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Quinby, Lee. "“Sex respect”: Thoreau, the religious right, and the problem of chastity." Prose Studies 17, no. 1 (April 1994): 20–38. http://dx.doi.org/10.1080/01440359408586512.

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Scozzaro, Connie. "Caring for Chastity in Milton’s Mask." Exemplaria 36, no. 1 (January 2, 2024): 67–87. http://dx.doi.org/10.1080/10412573.2024.2300247.

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P, Kamalakannan. "Women of the other Epics in view of Periyar." International Research Journal of Tamil 3, no. 1 (January 23, 2021): 166–73. http://dx.doi.org/10.34256/irjt21118.

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As English has its influence throughout the world, most of Shakespeare’s works became famous. Even then, one can challenge that so far no one has written anything which can beat down the classical epics and Idhikāsams. There is no much difference between men and women in nature. Both are similar in aesthetics, knowledge, character etc. The respect given to women during Sangam period has got changed. They were refused of their rights in the later literature and in the minds of the poets. The chaste women in the Tamil epics were obedient to their husbands, and on one would have ever questioned their husbands. Akalyai, who accidently lost her chastity is also included in the list of chaste women. Panchali, who is referred as Draupathi, Krishnai, Indhirasenai, Thrihayani is the heroine of Vyasar’s Maha Bharatham, won by Arjuna in Swayamvaram, she became wife of five Pandavas on the words of Kunthi. She appealed to Kannan to safeguard her during the abuse happened to her by Dushyasana, in Dhruyodhana’s court when the game of dice was challenged to her husband. Sita, the heroine of Ramayana is adored as the ‘fire of chastity’, ‘ornament of chastity’ etc. Though Mandodhri condemns her husband’s activities, she is also added to be one among the chaste women as she died immediately following her husband’s death. Periyar appreciates only certain heroine who parallels his ideologies of reasoning, discipline and self-respect and criticizes others.

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A, Deepa, and Karpagam E. "Theories of Inappropriate Love as Pointed Out in Sangam literature." International Research Journal of Tamil 4, no. 4 (October 14, 2022): 182–90. http://dx.doi.org/10.34256/irjt22423.

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The Ettutthokai (The Eight Anthologies) and the Pathuppaattu (The Ten Idylls) are considered to be the oldest literary works of the Tamil people. The literature that appeared thousands of years ago beautifully captures the feelings of human beings, their lifestyles, and their habits. If a generation exists, then it can be attributed to the existence of society by adhering to the principle laid down by the previous generation. Any relationship formed through love will last and live on. Similarly, in the Sangam literature, the basis of the true feelings of love is inappropriate love first, only after which the chastity life begins. So, inappropriate love, which forms the basis of love, is something that all creatures have in common. The purpose of this article is to explore the theft of the love route.

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S.L, Helen Japa Rose. "The Agathinai Components in Thirukkural." International Research Journal of Tamil 4, S-13 (November 21, 2022): 165–69. http://dx.doi.org/10.34256/irjt224s1323.

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Based on the lives of the Sangam people, they created literature by distinguishing between love-genre literature and heroic-genre literature. The ambrosial Thirukkural, written by the world-famous Valluvar, is a universal holy verse and is a beacon to guide life and refresh literature that gives new meaning every time it is read. It is a book about life. Thirukkural is said to be suitable for all religions, all nations, and all times. In this book, Valluvar clearly explains the principles of the individual's life and how a mature man should be. Agam is a love feeling related to people's inner selves. Thinai is a discipline. So, love is an emotional discipline that can be called Agam. Kamathuppal (Love) is the third section of Thirukkural. This outlines the merits of the love-genre tradition. It has a literary flavour to it, and love reflects the lively character of chastity. It is Valluvar's 'Kamathuppal' that leads to the highest way of life, one-to-one. In this, the expression of love, commitment, and emotional values of the lovers are seen deliciously. Also, the characteristics, duties, and rights common to both sexes are explained. The agathinai components express love and pleasure. He has laid the foundation of love life in twenty-five chapters, divided into two parts: illicit courtship and chastity, which is the agam life. Ancient Tamils considered virtue as a way of life. If one lives a life of charity, one will get happiness. That pleasure is permanent. This article examines the agam components of domesticity as a virtue.

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Miller, Nancy Weitz. "CHASTITY, RAPE, AND IDEOLOGY IN THE CASTLEHAVEN TESTIMONIES AND MILTON'S LUDLOW “MASK”." Milton Studies 32 (January 1, 1995): 153–68. http://dx.doi.org/10.2307/26395603.

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Rato, Montira. "Filial Piety and Chastity in Nguyen du’s The Tale of Kieu." MANUSYA 10, no. 4 (2007): 66–75. http://dx.doi.org/10.1163/26659077-01004005.

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The early 19th century Vietnamese masterpiece, The Tale of Kieu by Nguyen Du, is a story that famously highlights the conflict between the Confucian concepts of filial piety and female chastity, and between personal obligations and personal morality. This paper explores how issues of love and sexual relationships, as portrayed in the Tale of Kieu, influenced the thinking of Vietnamese intellectuals in the early 20th century. Drawing on parallels to Kieu’s plight, it is argued that the Vietnamese, who collaborated with the French, often made sense of their actions in terms of sexual submission and sacrifice as well as being compelled to prostitute themselves for the sake of a higher obligation - in their case to the nation. The portrayal of female sexuality and morality in Nguyen Du’s story continued to be discussed by Vietnamese intellectuals well into the 20th century. This paper charts the course of this debate and the wider discussions relating to sexuality and literature up until the 1945 August Revolution with the aim of showing how closely female chastity, Confucianism, and nationalism, came to be interlinked.

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Persyn, Mary‐Kelly. "“No human form but sexual”: Sensibility, chastity, and sacrifice in Blake'sJerusalem." European Romantic Review 10, no. 1-4 (January 1999): 53–83. http://dx.doi.org/10.1080/10509589908570069.

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Bohn, Babette. "RAPE AND THE GENDERED GAZE: SUSANNA AND THE ELDERS IN EARLY MODERN BOLOGNA." Biblical Interpretation 9, no. 3 (2001): 259–86. http://dx.doi.org/10.1163/156851501317072710.

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AbstractIn the course of its long history, pictorial representations of Susanna changed dramatically, ranging from her characterization as a model of female virtue and chastity to her portrayal as a nude and eroticized temptress. Around the turn of the seventeenth century, the Bolognese painter Ludovico Carracci rejected the eroticism of contemporary depictions, reviving the theme of Susanna's virtue and turning to the patristic literature for an understanding of the moral issues raised by the Susanna text.

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T, Chandra. "Cultural Inscriptions in the Hymns of Anonymous Sangam Poets." International Research Journal of Tamil 4, S-6 (July 18, 2022): 177–83. http://dx.doi.org/10.34256/irjt22s624.

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Among the languages of the world, Tamil is hailed as the supreme classical language. Tamil is an ancient, classical, and prosperous language. Literature is one factor that enriches the language. In the Sangam society, which was centred on human life, honour for men and chastity for women became ornaments. People lived a cultured life where they lived and let others live. They accepted married life in the community wholeheartedly. Hospitality was prized as the chief virtue. The author names of many hymns are unknown in the Sangam literature, ‘Ettuthogai’, which is such a cultural treasury and primary literature. This research explores the richness of cultural richness, lifestyles, and beliefs found in the songs of anonymous poets.

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Boehrer, Bruce Thomas. ""Carelesse Modestee": Chastity as Politics in Book 3 of the Faerie Queene." ELH 55, no. 3 (1988): 555. http://dx.doi.org/10.2307/2873183.

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Alatrash, Muhammad, K. ,. "Henry Fielding’s Shamela and Joseph Andrews as Counternarratives to Samuel Richardson’s Pamela." World Journal of English Language 13, no. 2 (February 22, 2023): 393. http://dx.doi.org/10.5430/wjel.v13n2p393.

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This paper sheds light on the immediate counternarrative response to the publication of Samuel Richardson’s Pamela in 1740. Upon its publication, the female servant Pamela gained popularity among readers for her exemplary chastity, morality and virtue. This paper discusses the writings of Henry Fielding as a leading anti-Pamela approach through two subsequent narratives, Shamela (1741) and Joseph Andrews (1742). Fielding and others saw in Pamela a direct threat to 18th-century normative servant-master and aristocrat-bourgeois relations. In his novels, Fielding uses multiple literary motifs to confront Pamela’s readership with their beloved character’s hypocrisy and deception. Through his works, Fielding breaks down Richardson’s narrative to present Pamela as the deceptively structured plot of a hypocritical servant to marry her master and elevate her social status. Fielding bridges his narrative with Richardson’s novel to create a mode of skepticism concerning the moral values of Pamela’s readers. In Joseph Andrews, Fielding extends his criticism, presenting the novel as an offshoot to Richardson’s Pamela and highlighting an alternative reality to expose Pamela’s false images of chastity and virtue.

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Kamaladdini, Seied Mohammad Bagher. "Place of the Didactic Literature in Vahshi Bafghi's Khold-e-Barin." International Letters of Social and Humanistic Sciences 27 (May 2014): 194–201. http://dx.doi.org/10.18052/www.scipress.com/ilshs.27.194.

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Masnavi Khold-e-Barin is one of letters that educate people moral courses in different ways. Vahshi Bafghi by using his special technique, compose a word full of advice and using the different metaphor sings helps to understanding of good and bad issues in life. He expresses ethical messages in two ways, the theme of novel and direct expression. This paper tries to evaluate the Place of the educational literature in Vahshi Bafghi's Khold-e-Barin; the author shows aspects and features of didactic literature using content analysis in Khold-e-Barin. Issues such as the avoidance of envy, greed, worldly and other worldly courses, advice and the moral results of tales, praised of the knowledge and awareness, chastity word of poet, give didactic Ethics and Spirituality atmosphere to this letter. In this research, didactic poems in two sections of “sermon – ethical” and “Education – Spiritual” have been studied.

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Maggioni, Giovanni Paolo. "Chastity Models in theLegenda Aureaand in theSermones de Sanctisof Jacobus de Voragine." Medieval Sermon Studies 52, no. 1 (October 2008): 19–30. http://dx.doi.org/10.1179/174962708x336211.

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