Global Sex Trafficking: the Realities around the World Today

To start from the foundations, the United Nations defines human trafficking as “the recruitment, transfer, harboring or receipt of persons by threat or use of force” and recognizes that individuals are generally trafficked either for labor or sex (McCabe, K.A. & Manian, S., 2010, 2). Trafficking happens all across the globe but may look different depending upon the context. The six primary venues for trafficking: hotels, clubs, brothels, apartments, massage parlors, and the streets (Kara, S., 2009, 12). Club brothels are primarily found in Europe and East Asia (Kara, S., 2009, 13) whereas hotel brothels are more common in places like Thailand (14). Apartment brothels are common in America and Europe and can often be found through relationship advertisements (Kara, S., 2009, 13). Massage parlor operations are generally difficult to detect because they generally happen where prostitution is illegal (Kara, S., 2009, 13). Street prostitution often occurs when women do not have nearby resources and in places where police corruption is high (Kara, S., 2009, 14). Americans may feel as though trafficking is a far-off tragedy but the reality is the U.S. is among the top three “destination” countries for traffickers to send victims (McCabe, K.A. & Manian, S., 2010, 153). Across the board, globalization and technology have changed the face of trafficking and made the movement of people across borders much easier (McCabe, K.A. & Manian, S., 2010, 148).

There are many ways women enter trafficking. It may be through deceit such as promises of marriage or a job, being sold by family, abduction, seduction or “romance”, or recruitment by former slaves (Kara, S., 2009, 6-7). Particularly relevant today is the fact that displacement leads to vulnerability making the victims of the refugee crisis targets for traffickers (McCabe, K.A. & Manian, S., 2010, 10). However, it is not just in places where great displacement is that traffickers are active. Trafficking thrives in any place where there is acceptance of human servitude, especially among women, children, and the poor (McCabe, K.A. & Manian, S., 2010, 42). Something else which aids traffickers is the fact that in many countries women are largely dependent upon others for work arrangements (McCabe, K.A. & Manian, S., 2010, 46). Another big issue that benefits traffickers is law enforcement corruption. One brothel owner said police payoffs was his biggest expense (Kara, S., 2009, 53) and one prostitute in Italy actually said police were the main clients (85). In some places like Thailand, governments actually support sex trafficking because of the way it impacts the economy through tourist revenue. One government advertisement in Thailand reads “the one fruit of Thailand more delicious than durian is its young women” (Nolot, 2010, 34:00). In some cases directors of orphanages actually tell traffickers about girls aging out of the system and because no one misses an orphan these girls are prime targets for traffickers (Nolot, B., 2010, 7:30-8:30).

One of the most common questions people ask is “why don’t women speak up or just leave?” There are many reasons but what people need to remember is that exploited women are a part of systems that are meant to break and dehumanize them (Nolot, B., 2010, 19:30-20:00). Often times traffickers take women away from everything they know and oftentimes to a place where they don’t even speak the language. A 2003 survey of sex work establishments in London found that 80% of women were non-UK nationals (McCabe, K.A. & Manian, S., 2010, 61). Filmmaker Benjamin Nolot said the only words the foreign girls in Amsterdam knew were how to give a price for sex (2010, 25:00). The language barrier would make it impossible for them to ever reach out to someone if the opportunity were presented to them. Sometimes women are hesitant to speak up because they have been tricked by traffickers who test their loyalty by putting someone in their path who pretends to want to free them (Kara, S., 2009, xiii). Other times, women do not speak up because they do not want to re-live their experiences or they even want to think of themselves as choosing this life because feigned control feels better than feeling trapped (xiv). When women try to escape the results are often devastating. One woman shared a story of another girl who attempted to escape. She was brought out to the woods, chained up, undressed, beaten, escaped, picked up, and returned (Nolot, B., 2010, 18:15-19:00).

            How do individuals, churches, non-profits, and governments prevent and fight sex trafficking? First, any cultural norms of oppression or male dominance must be snuffed out. The situation in South Africa serves as a reminder that even decrease in political violence, diversified economies, and improved educational systems are not enough to combat trafficking if the cultural norms of oppression and dominance continue (McCabe, K.A. & Manian, S., 2010, 26). Second, the connection between trafficking and prostitution must be made clear. The Italian and Spanish governments have started advertising campaigns to make sure citizens understand the link between them (McCabe, K.A. & Manian, S., 2010, 88). Third, governments need to stop criminalizing victims. In places like Kuwait and Oman, victims are often punished more than traffickers because they are punished for having often crossed a border (McCabe, K.A. & Manian, S., 2010, 94). Fourth, governments need to get serious about prosecuting traffickers. Even in the U.S., only 140 traffickers were convicted in the U.S. from 2001 to 2005. It was estimated that roughly 75,000-100,000 new victims entered the States during that same period of time and if 20 victims are linked to each trafficker then this means 3,750 to 5,000 traffickers were active. With only 140 prosecutions, this means only 3-4% of traffickers were punished (Kara, S., 2009, 40). Fifth, the consequences for trafficking need to be more severe and more anti-trafficking laws need to be passed. Even in the United States the maximum sentence for human trafficking is about 10 years but the maximum sentence for distributing a kilo of heroin is life (McCabe, K.A. & Manian, S., 2010, 152). Brothels can make $12,000+ each year yet the fine for owning one some places is only $44 so the fine is only 1/291th of the potential profits (Kara, S., 2009, 40). In Italy and Thailand there are actually no fines for trafficking (40). Sixth, provisions like shelter, job opportunities, counseling, and community need to be available for victims coming out of trafficking. The U.S. has medical services, shelter, and counseling available to victims through the Department of Health and Human Services (McCabe, K.A. & Manian, S., 2010, 154). Seventh, job opportunities and education need to be made available to women where they are not currently so women are less vulnerable to trafficking. This imbalance in opportunity affects some more than others but the reality is gender inequality negatively affects many across the globe.

Sources

Kara, S. (2009). Sex Trafficking Inside the Business of Modern Slavery. New York: Columbia University Press.

McCabe, K.A. & Manian, S. (2010). Sex Trafficking : A Global Perspective. Lanham, MD: Lexington Books.

A Biblical Perspective on Sex Trafficking

It is important to recognize that while sex trafficking is not a new issue, the world at the time of Scripture did not deal with this issue as individuals do now. Therefore, there are no Scriptures that clearly condemn sex trafficking, but there are many Scriptures that condemn the kind of twisted sexual practices seen in trafficking situations and a clear command for God’s people to seek justice for the vulnerable. Deuteronomy 22:22-29, Isaiah 58:6-10, Micah 6:6-8, and James 1:27 are amongst many examples of texts that communicate these messages.

Deuteronomy 22:22-29 is perhaps the most direct yet initially difficult passage, which makes it a good starting place. Still, to grasp what this passage is communicating will take some time so hang in there with me. Here it goes: “If a man is found lying with the wife of another man, both of them shall die, the man who lay with the woman, and the woman. So you shall purge the evil from Israel. If there is a betrothed virgin, and a man meets her in the city and lies with her, then you shall bring them both out to the gate of that city, and you shall stone them to death with stones, the young woman because she did not cry for help though she was in the city, and the man because he violated his neighbor's wife. So you shall purge the evil from your midst. But if in the open country a man meets a young woman who is betrothed, and the man seizes her and lies with her, then only the man who lay with her shall die. But you shall do nothing to the young woman; she has committed no offense punishable by death. For this case is like that of a man attacking and murdering his neighbor, because he met her in the open country, and though the betrothed young woman cried for help there was no one to rescue her. If a man meets a virgin who is not betrothed, and seizes her and lies with her, and they are found, then the man who lay with her shall give to the father of the young woman fifty shekels of silver, and she shall be his wife, because he has violated her. He may not divorce her all his days" (Deuteronomy 22:22-29, ESV).

Deuteronomy 22:22-29 gives the Israelites instructions for what to do when a married woman has sex with another man, an engaged woman and a man have sex, an engaged woman is raped by a man, or a man rapes a woman who is not betrothed. It is important to understand that while the punishments and language surrounding these instructions may seem odd to modern day readers Moses is not writing to modern day readers. If Moses were writing to modern readers, he would give different instructions that better fit the context of today’s society.

The first two potential scenarios when read as they appear in the text may sound like the woman is being condemned unreasonably for her involvement but it seems as though the woman willingly had an affair with the man (Clements, R.E., 1998, 456). Block also said “the specified punishment suggests the act was consensual” (2012, 525). The final two scenarios seem to address when a woman is raped, especially since the situations between scenarios two and three are otherwise nearly the same (Clements, R.E., 1998, 456). The notable difference between scenarios two and three is the part about the woman crying out. In the town the residents would have lived very close to one another and in the second scenario “since no one heard the woman’s cry for help, it is assumed she did not cry out, which suggests the sexual act was consensual” (Block, D.I., 2012, 525). The full and severe punishment against the woman was only to be in effect when the woman did not cry out but easily could have and was acting willingly (Clements, R.E., 1998, 456). This is why the consequences between scenarios two and three are very different.

As Moses writes to the Israelites, he says the penalty for sleeping with a virgin is to marry her (Deuteronomy 22:28-29). This may seem like a horrible fate for the woman to live with as she is forced to live with the man who forced himself upon her but what Moses is focused on here is that the man must right the wrong he has done by paying the bride price and caring for her forever (Kalland, E.S., 1992, 139). While the exact specific procedures involved with such cases may not be relevant to today’s culture, the message remains the same. When someone is sexually abused by another, the abused have not sinned. They have been wronged. In the patriarchal society of Moses’ day this meant part of righting the wrong was by paying her father for her if she was not betrothed, since the sin would have seen as being done against the family. Today it would be understood that the sin was primarily done against her but her community is also affected. Victims deserve justice and to be cared for. This is hinted at here even though the focus seems to be on the family. On the other hand, the abusers should also both act justly and receive justice for their wrongdoing.

Another passage which speaks to the importance of God’s people being a community of justice is Isaiah 58:6-10. “Is not this the fast that I choose: to loose the bonds of wickedness, to undo the straps of the yoke, to let the oppressed go free, and to break every yoke? Is it not to share your bread with the hungry and bring the homeless poor into your house; when you see the naked, to cover him and not to hide yourself from your own flesh? Then shall your light break forth like the dawn, and your healing shall spring up speedily; your righteousness shall go before you; the glory of the Lord shall be your rear guard. Then you shall call, and the Lord will answer; you shall cry, and he will say, ‘Here I am.’ If you take away the yoke from your midst, the pointing of the finger, and speaking wickedness, if you pour yourself out for the hungry and satisfy the desire of the afflicted, then shall your light rise in the darkness and your gloom be as the noonday" (ESV).

Grogan said the questions the Lord asks in verses 6 and 7 following those of verse 5 where the people ask questions related to religious acts “serve to point out the people’s separation of religious observance and social righteousness, a theme the 8th century prophets never tired of expounding” (1986, 323). Their fasting had become about showing up others rather than about abandoning themselves but “God calls for behavior that is self-forgetful and outward-looking” (Oswalt, J.N., 2003, 625).

Here they are taught that freeing and helping are acceptable forms of worship (Watts, J.D.W., 1987, 272). The Lord specifies three acts which are related to the needs of the time (Watts, J.D.W., 1987, 274). God’s people could not change the whole oppressive system themselves but the Lord does not let them off the hook because they were still called to do justice however they could. Watts said “God’s people were and are intended to promote freedom” because “all forms of bondage are distasteful to God, whether economic, political, or social” (1987, 275). Sex trafficking is clearly a form of bondage thus it must eliminated.

The next few verses communicate the idea that when this kind of active, other-oriented faith is demonstrated the light of God’s people shall “break forth like dawn” (Isaiah 58:8, ESV) and the Lord will answer their calls. Grogan said the final concluding verse of this passage suggests “social concern is not just to be seen in an isolated episode but it is to be a way of life for God’s people. We are to spend not just our money but ourselves” (1986, 323). This need to give up one’s self for the sake of another still exists today while individuals continue to live in oppressive, impoverished systems such as those which promote sex trafficking.

Micah, another prophet active in the same context and some of the same time period as Isaiah, had a similar message for God’s people and shared that clearly in Micah 6:6-8. “With what shall I come before the Lord, and bow myself before God on high? Shall I come before him with burnt offerings, with calves a year old? Will the Lord be pleased with thousands of rams, with ten thousands of rivers of oil? Shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul? He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?" (ESV)

In the first part of this passage, the people ask the Lord what kind of sacrifices He desires but he responds “what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God?” (Micah 6:8, ESV). These three commands God gives are still in effect today. God’s command for justice implies movement because justice is something to be done (Simundson, 1996, 580). Simundson said “this is a dynamic concept that calls on God’s people to work for fairness and equality for all, particularly for the weak and the powerless who are exploited by others” (1996, 580). McComiskey said “‘to love mercy’ is to freely and willingly show kindness to others” (1985, 436). To walk humbly with God means to exhibit both obedience and humility (Deane, 1950, 88). Deane said “to walk with God is to make it our fixed purpose and determination to live to him, to devote ourselves to his service” (1950, 93). Relative to trafficking, these commands suggest believers fight for justice for them and show them mercy and kindness, especially since they are a group which is largely without a voice.

Finally, James 1:27 says “religion that is pure and undefiled before God the Father is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world” (ESV). Burdick said this verse teaches that “genuine religion is a life-changing force” (1981, 176). These actions James advocates for are not to be empty ones though, as the other prophets would also say. They “must spring from an inner spiritual reality that expresses itself in love to others and holiness before God” (Burdick, D.P., 1981, 176). True faith “shows its authenticity by giving gifts to the needy in the same way God gives them to all creatures” because giving gifts to others is a natural reaction when there is a deep understanding of the way God blesses and gives life to all (Johnson, L.T., 1998, 189).

In many ways, James continues the themes of the prophets regarding true religion, justice, and compassion (Nystrom, D.P., 1997, 97). One significant thing James does is that he identifies two particular groups that demanded the immediate attention of the Christian community: widows and orphans. This is because widows and orphans were considered “emblematic of all groups open to exploitation” (Nystrom, D.P., 1997, 97). While widows and orphans are still vulnerable groups, trafficked women could easily be added to the list of the most vulnerable individuals across the globe today. Another element which is relevant to the conversation of sex trafficking is James’ point about not being polluted by the world. Even “Christians” engage in trafficking to some degree or in some form sometimes but this verse and others clearly speak against such evil worldly engagement.

These are just four of many verses that could be chosen that relate to this topic. What these passages teach believers is that God’s people are called to do justice, care for the most vulnerable and oppressed, and pay attention to the broken realities of sexual sin.

Sources

Block, D.I. (2012). Deuteronomy. The NIV Application Commentary. Grand Rapids, MI: Zondervan.
Burdick, D.W. (1981). “James.” The Expositor’s Bible Commentary: Volume 12. Grand Rapids, MI: Zondervan.
Clements, R.E. (1998). “Deuteronomy.” The New Interpreter’s Bible: Volume 2. Nashville, TN: Abingdon Press.
Deane, W.J. (1950). “Micah.” The Pulpit Commentary: Volume 14. Grand Rapids, MI: W.M. B. Eerdmans Publishing Company.
Grogan, G.W. (1986). “Isaiah.” The Expositor’s Bible Commentary: Volume 6. Grand Rapids, MI: Zondervan.
Johnson, L.T. (1998). “James.” The New Interpreter’s Bible: Volume 12. Nashville, TN: Abingdon Press.
Kalland, E.S. (1992). “Deuteronomy.” The Expositor’s Bible Commentary: Volume 3. Grand Rapids, MI: Zondervan.
McComiskey, Thomas. (1985). The Expositor’s Commentary: Volume 7. Grand Rapids, MI: Zondervan.
Nystrom, D.P. (1997). James. The NIV Application Commentary. Grand Rapids, MI: Zondervan.
Oswalt, J.N. (2003). Isaiah. The NIV Application Commentary. Grand Rapids, MI: Zondervan.
Simundson, Daniel J. (1996). “Micah.” The New Interpreter’s Bible. Nahville, TN: Abingdon Press.
Watts, J.D.W. (1987). Isaiah 34-66. Word Biblical Commentary. Waco, TX: Word Books.

Seneca Falls and Beyond: The Impact a 1848 Conference Has on Women Today

In my very first post I made a nod to the 1848 Seneca Falls Women's Rights Convention. A nod, however, is not nearly enough to make towards this event and the women who made it happen. The women of Seneca Falls set an incredible example for us today and they should not go unnoticed or unrecognized. I wrote a paper about the First Women's Rights Convention for National History Day back in spring of 2014. Cutting the paper down or even condensing it would (I feel) only cut down the power and importance of the convention itself so I left the paper untouched. Long as it is, I hope you enjoy it and come away from it feeling proud and empowered.
...................................................................................................................................................................

Introduction
Every revolution starts with a decision. In 1848 five women made a very important decision at the tea table; a decision that sparked a movement among women to fight for their rights and gender equality, which were not secured to them by the Declaration of Independence. The fire that burned for women’s rights did not begin in 1848, but it was refueled when they decided to hold a convention to discuss the rights of women. According to Ellen Carol DuBois’s book Feminism and Suffrage “the Seneca Falls Convention was consciously intended to initiate a broader movement for the emancipation of women” (23). It inspired generations to continue their work.  The Seneca Falls Women's Convention was the most critical event of the 19th century Women's Rights Movement because it called awareness to the unequal treatment of American women, determined a set of rights for which to fight, and made people realize the unfulfilled responsibility of the government to its citizens.

Reform in the early 1800’s
According to an article published in the newspaper, Oneida Whig, the early 1800s were the prime time to demand reform. People of all ethnicities and economic classes were trying to change industries, institutions, laws, and mindsets. It is stated on the W.W. Norton & Company, Inc. website that 100 utopian communities were set up in the early 1800s alone because they all thought they knew the key to a perfect world. Everyone had different ideas for reform. New religions were started; jails, poorhouses, asylums, and orphanages were created; people wanted the school system altered; masses protested against slavery; the temperance movement was in full swing. Men were not the only ones fighting these changes; women fought too. Among them were Elizabeth Cady Stanton and Lucretia Mott, two adamant supporters of abolition. Soon these women and others realized that women’s rights needed updating as well.

The 1848 Seneca Falls Convention
Elizabeth Cady Stanton and Lucretia Mott were responsible for the idea of the first women’s rights convention. The idea was planted in their heads when they met at the World Anti-Slavery Convention in London. Stanton and Mott could not speak at the convention as women were not allowed to speak publicly at events attended by men. At the slavery convention Mott and Stanton spent a lot of time together and talked a lot about women’s rights. Before they left London, they promised they would start a women’s rights group.
Their idea did not take flight for eight years due to Stanton’s ever-changing home life and Mott’s continuous anti-slavery work. It took until the Stantons moved from busy Boston to sleepy Seneca Falls that Stanton fully turned back to her women’s rights group promise. Stanton sat down with Mott and four other ladies to discuss the idea of holding a convention for women and that night they drew up an advertisement. According to their advertisement “Seneca Falls Convention”, which was printed in the local newspaper Seneca County Courier, the purpose of the convention was “to discuss the social, civil, and religious condition and rights of woman”. These women were not ones to be kept waiting; the advertisement was printed the next day and the convention was held five days later.
According to the Encyclopedia of New York State the convention was held on July 19-20 at Wesleyan Methodist Church. Two hundred women and forty men gathered to hear speeches given by organizers and the reading of the Declaration of Sentiments (History.com). The National Women’s History Museum website exhibits the Declaration of Sentiments, a document written by Stanton alluding to the Declaration of Independence. The Declaration of Sentiments contained 12 resolutions about equality and unfair laws against women. The next day all the resolutions passed  including the controversial 9th resolution which called for the women to have the right to vote. According to the Huffington Post the ninth resolution passed narrowly even after speeches by Stanton and famous abolitionist Frederick Douglass defended it. Sixty-eight women and thirty two men that signed the The Declaration of Sentiments (National Park Service). The Seneca Falls Convention was held in a local church and the only advertisement was in a local newspaper, but that small meeting caught the attention of a whole nation (Burgan, 9).

Calling Awareness to Inequality
The Seneca Falls Convention called  awareness to the unequal treatment of women because women were able to discuss their unfair treatment in a public place. Most men and, surprisingly, a lot of women did not see women’s rights and equality as something to even think about. In her speech at the Seneca Falls Convention Stanton said “the most discouraging, the most lamentable aspect our cause wears is the indifference, indeed, the contempt, with which women themselves regard the movement”. Women gave up their rights because most of them had believed for their whole lives they did not have any power and that they did not deserve any; therefore, any women who actually believed in the fight for rights and dared speak to anyone else about such thoughts would more often than not be ridiculed by others. “They [supporters of women’s rights] did all this against an avalanche of hostility and ridicule that today’s young militants can scarcely imagine. Every institution - government, church, press, school - was angrily or scornfully against them “ said Miriam Gurko in her book The Ladies of Seneca Falls (8). The convention gave women a team of people that felt the same way they did about women’s rights.
According to the paper “The Birth of the Women’s Rights Movement in Seneca County”, 43% of newspaper articles were critical of the convention and 29% supported these women (28% were neutral). While supporters were not impossible to find, the critics often spoke louder. Newspapers like Mechanics’ Mutual Protection put down such notions as women’s equality calling them “ridiculous” and “scandalous”. One newspaper called the convention “ [a] mass of corruption, heresies, ridiculous nonsense, and reeking vulgarities which these bad women have vomited forth the past three days” (Gurko, 10).  Despite these negative comments it says on the National Portrait Gallery website Stanton was happy for the publicity because it drew attention to women’s rights.
By having met people who also supported women’s rights, suffragists were able to battle back. “In the face of such obstacles, the major resource on which women’s rights activists drew to support themselves and advance their cause was one another” (Lasser and Robertson, 28). When attending Oberlin College two women’s rights activists Lucy Stone and Antoinette Brown turned to one another and supported each other against harassment by teachers and other students (DuBois, 29). Other newspapers like Oneida Whig and The North Star supported the convention and women’s rights. The North Star called the convention “one of the most interesting events of the week”. According to the National Park Service, groups like the Quakers also took part in the convention. In fact, twenty two Quakers signed the Declaration of Sentiments (National Park Service).
Having supporters inspired attendees. In response, two weeks later another meeting was held in Rochester, NY and in the next few years conventions spread across the country. Many women also started campaigns and raised money to support their cause (Gurko, 107,179-180). In the words of Gurko, “one by one these horrifying propositions [about women’s equality] gradually seemed less outrageous” (206). The Seneca Falls Convention united women to fight together for a wonderful cause: the rights of their mothers, their daughters, and themselves.

A New Set of Rights to Fight For
The Seneca Falls Convention determined a set of rights to women to advocate for. Previously women wanted to fight for many different rights; the convention solidified what social and political rights women wanted to fight for the most. Many women wanted rights, but they didn’t know how much to demand or what to ask for. At the time women couldn’t sign contracts, make a will, or sue in a court of law. Women could have their property sold without consent, their wages could be kept, and their own children could be taken from them. Preaching, speaking in public, and pursuing higher learning were all unacceptable (Gurko, 8-14). Everyone had different ideas about what to ask for first.
The Seneca Falls Convention solved this issue with the Declaration of Sentiments. In fact, the Huffington Post called the Declaration of Sentiments “the nation's most important historical documents advocating women's rights”. The document set twelve standards to advocate for. One resolution said men could not claim superiority over women . Another declared the same amount of delicacy and virtue required of women should be required of men. Women also demanded to be recognized as equals under God, acknowledge the injustices done to them, and not be satisfied with their current condition. The most controversial resolution said that it’s the duty of women to participate in voting (Declaration of Sentiments). The passing of the 9th resolution caused some of the ridicule about the convention, but it ended up being the cornerstone that led to the 19th amendment (Britannica School High). Together women went after these standards and they started to see results. “In the mid-1850’s state legislatures began to respond favorably to women’s lobbying and petition efforts for reforms in property law. By 1860, fourteen states had passed some form of women’s property rights legislation.” (DuBois, 41). In 1869, Wyoming gave women the right to vote followed by Utah. Without the Declaration of Sentiments, women wouldn’t have made the progress they did because they wouldn’t have had those common goals they had established back in 1848.

Unfulfilled Responsibility
The Seneca Falls Convention made Americans realize the unfulfilled responsibility of the government to its citizens because the Constitution did not give equality and freedom to all as promised. In colonial times, women were treated with respect. The modern conveniences of the mid 1800’s had not been invented yet. Men needed all the help they could get; women were vital to making the colonies run properly. Women were not thought fragile and helpless. They couldn’t be those things when they were needed to help produce food, clothing, soap, and candles. Women often did the cooking, cleaning, laundry, caring for and teaching the children, preparing machines, canning food, doctoring, baking bread, and spinning or weaving materials. Women were highly respected back then; in some colonies, women could even vote. This changed in 1776 when America gained independence. Countrywide laws were now put in place and rights for women were not brought up (Gurko, 22-24). Women could not have a trial by jury of peers because women were not allowed to serve on juries. The government expected them to follow the laws but they had no part in creating them. The government denied them the right to control their property or earnings. The colonies fought taxation without representation in the Revolutionary War, but once they won independence, they did the same thing to women, who made up half the country’s population. In 1776, Abigail Adams said in a letter to her husband John Adams “I cannot say that I think you are very generous to the ladies; for while you are proclaiming peace and good-will to men, emancipating all nations, you insist upon retaining an absolute power over wives” (Gurko, 24-25).
The Seneca Falls Convention inspired women to fight back against the limits set for them by the government. These limits had been accepted by men and most women for 72 years. With all the conventions and campaigns occurring in the late 1840’s and early 1850’s people started to hear about women’s rights regularly. Many scoffed at such an idea, but others recognized the unfulfilled responsibility of the government to its women and they fought for rights. The founders of America claimed they wanted democracy, equality, liberty, rights, and opportunity and they had provided that… to white property-owning men, but not to their mothers, sisters, and daughters. The Seneca Falls Convention created an uproar that made people realize how unequally women were treated under the Constitution of the United States of America.

How Far Women’s Rights Has Come
Since 1848 American women have been able to become lawyers, doctors, police officers, and pastors. Not only have more positions become open to women, but women received the right to vote, own property, control their own money, sign contracts, sue in a court of law, and make a will. In 1963, the Equal Pay Act, which assured that females would receive the same pay as males would receive doing the same work, was passed. The following year sex discrimination was banned in the workplace. Title IX passed in 1972 stating that students would not be denied participating in any school activities because of their gender. Two years later women were permitted into U.S. Military Academies. This state of women’s rights is a drastic change from the conditions women faced in the mid 1800’s and the Declaration of Sentiments at Seneca Falls initiated it.

The Ongoing Fight
Despite these changes women are still fighting injustices. In the documentary Miss Representation it is described how women are treated like objects in the media; therefore, they start to see themselves that way. Women are portrayed as the same basic archetypes in most TV shows and movies. Females are rarely protagonists; only 16% of protagonists in films are women. Media and advertising aren’t the only places injustice can be found; just look at the government. Women are 50% of the population, yet they only make up 17% of Congress. While there have been 34 female governors, there have been 2,285 more male governors. Countries like China, Afghanistan, Iraq, and Cuba have more women in government than “the land of opportunity”.
Women have also seen injustice when it comes to wages. On average, women earn 77 cents for every dollar men earn. While women are able to obtain many more jobs than they did 165 years ago, they are rarely found at the top of a company. The fact is only 5.8% of TV stations and 6% of radio stations are owned by women. Women only hold 3% of clout positions in telecommunications, entertainment, publishing, and advertising. While there are many actresses out there, only 7% of directors and 10% of writers are females (Miss Representation). So while a lot of progress has been made since the first women’s rights convention, there is still a lot more progress to be made before women reach equality with men.


Want to know more? Check out these sources...

• An Incredible Book - I would seriously LOVE to borrow it to you
• Gurko, Miriam. The Ladies of Seneca Falls. New York: Schocken Books, 1974. Book.

• The Most Mind Blowing and Thought Provoking Documentary I Have Ever Seen - it's on Netflix so check it out
• Miss Representation. Jennifer Siebel Newsom. Virgil Films, 2011. Film.

• Blog Post
• MacNamara, Elisabeth. “165 Years Since Seneca Falls: Continuing to Organize for Equality.” Huffpost Women. TheHuffingtonPost.com, 17 July 2013.

• Historical Documents and Reports
• "Address Delivered at Seneca Falls." TeachingAmericanHistory.org. Ashland University.
• “Declaration of Sentiments.” National Women’s History Museum. National Women’s History Museum, 2007.
• “Report of the Woman’s Rights Convention.” National Park Service. National Park Service U.S. Department of the Interior.
• “The Rights of Women.” The North Star [Rochester, NY], 28 July 1848. Print. Found on Library of Congress website.
• “Women out of their Latitude.” Mechanics’ Mutual Protection [Albany, NY] n.d. Print. Found on Library of Congress website.

Cherry on Top: God's Final Creation & Why It Matters

This Is Not the Way It Is Supposed To Be
If you glance at a magazine in a grocery store, click on the TV, or watch a movie trailer on YouTube then chances are you will see some mistreatment of women. This is a commonplace scenario in modern times. Women are too often photo-shopped to impossible media standards, objectified, abused, and simply not taken seriously. Here is what I know: this is not what God had in mind. Yet, women have been mistreated for years. This is not new. Perhaps the ways women are being mistreated have changed but the fact that it has happened for years remains a fact.

Mistreatment of Women in the Past
In the years leading up to and following the famous Seneca Falls Convention of 1848, which was the first meeting where women's rights were discussed, there were many different struggles that women faced. They faced issues like the non-existent voting rights, lack of marital rights, downright small number of jobs available to women, and few opportunities concerning educational rights. The fact that women fight struggles is an age old fact, even if the struggles women are currently fighting are different than those that have been fought in the past.

The Need for Women
Even though women have always fought for equality, it doesn't mean that women are not equal to men. Women are very important. In fact, women are just as important to God as men are. Did you know that women were God's final creation? After creating light, dark, water, earth, sky, animals, plants, and man He knew the world was not yet complete. There was something missing. In Genesis 2:18 it says "The LORD God said, "It is not good for the man to be alone. I will make a helper suitable for him." No animal or other creation would do. A whole new creation was necessary. This is when God created the first woman, Eve. You see, God could have just created another man and worked out a different way to reproduce. Then Adam wouldn't have been alone but that wouldn't do. Adam needed something different. He needed a woman. And women were the final creation - the cherry on top. Women see the world differently. They think differently. Men and women are very different but those differences are needed. Aristotle once said “The community needs both male and females excellences or it can only be half-blessed”.

The Acts of One Woman
Although one woman cannot change how everyone sees women, one woman can change how a few others see women. Look how the acts of one woman have shaped our world. Esther and Ruth are the only 2 women with books of the Bible named after them. They are still widely talked about today. Dozens of books have been written about them and they inspire Christian women every day. Jane Addams was the first woman to win the Nobel Peace Prize. Her work with the Hull House is remembered to this day. Oprah's talk show is the most popular daytime TV program in history and her network, movies, and books are quite popular. Oprah is known and respected by many. Clara Barton started the Red Cross which makes a huge impact in people's lives today. Margaret Chase Smith was the first woman to serve in the U.S. Congress, which opened the door for more women in government. Amelia Earhart was the first woman to fly solo across the Atlantic Ocean, which showed women's independence and ability. All these women have together changed how the world saw women. They have shown women's power. And you can too.


How Every Woman Can Change How Men See Women
Maybe you won't win a Nobel Peace Prize or start a large organization but you too can show men a different idea of women. If you want to be treated differently than women who dress scantily and pose for advertisements you have to act differently than those women. Act how you wish to be treated. If you want to be treated with grace and dignity, then you should act with grace and dignity. If you want to be respected and not loved purely for your body you should act respectably and dress modestly. If you want power and responsibility then you should take a position of leadership. Is this guaranteed to work? Will men automatically respect you? No. Sometimes even if a woman acts in a dignified way she will not always be treated that way. But does that mean women should just give in to the way the world expects us to be? No. Everything worth having is worth fighting for. Respect and equality is worth fighting for.


The Value of Women
Even when we are not seen as women of grace and dignity it doesn't mean we don't have value. No matter how the world sees us we are daughters of the One True King. God loves and knows us because He made us. He values us highly. In fact, Jesus died for you and me. Even if you were the only person on Earth He would still have died for you. God loves us all - man and woman.


Conclusion
Women are not viewed the way God intended. Women are mistreated and have been for generations. However, women are still needed and important. Women are the cherry on top of creation. The world was not complete without women. Women have changed history and women of today can change the world we live in too. Women can work towards equality by showing that they are equal to men. They can act with grace and dignity and make a difference in the world. Above all though, women must always remember their infinite value they have because of their standing with God.