ENg Lit

England are social classes Moll Flanders Some of the sub-topics for WOMEN and CRIME in 18th Century, family structure, larceny, midwives, femininity, criminality, psychology, female convicts and individualism as it effects.

CREATE a STRONG THESIS STATEMENT about the FEMALE CAREER CRIMINAL Element in “MOLL FLANDERS”?

PLAGERISM SENSITVE!

The main requirement for the thesis is that it has to be an argument that is ENTIRELY about the text of (Moll Flanders, by

). The structure for it should be this:

In Moll Flanders, the [ROLE OR MEANING OF] the female career criminal is ____________ because _______________________. (Thesis Template)

Just fill out this template and start writing!

As for the sources, do not use sources outside of the annotated bibliography for this paper. This paper needs to be very focused on its thesis statement.

2 attached SAMPLES – Bibliography & Example of a almost completed Paper, minus the conclusion.

SEE version below on the expected HIGH STANDARD QUALITY of Graduate Level Writing EXPECTED as (FIRM). Must follow the instructions be in final draft mode, in no need of revision or editing, grammatically correct, college level content.

Develop a 8-10 page paper( 2000 word min) around and on the sub topics mentioned in the 6 scholarly journal articles as they relate to the female criminal featured in the book by Daniel Defoe, “Moll Flanders” in the annotated bibliography, posted immediately below? MUST Use citations within the content of the draft, using the content of the 6 journal article sources/ scholarly resources to enrich the paper and each journal article must be cited within the paper, regarding the thesis and theme of the paper?

SAMPLE ONE - Annotated Bibliography: Moll Flanders the 18th Century Female Criminal

Melissa, M. (SUMMER 2008), Moll Flanders Women, Work, Rearguard Politics, and Defoe's Source: The Eighteenth Century, Vol. 49, No. 2 pp. 97-116 Published by: University of Pennsylvania Press Stable URL: https://www.jstor.org/stable/41468042 Accessed: 08-03-2019 01:30 UTC

This article emphasizes that individualism is the main hermeneutic for literary and cultural historians in the early eighteenth century. In this sense it is hard to dispute the commitment by Defoe to the individualism enlightenment account. Moll has characteristics of modern individualism, confident in survival mode, adaptable to her circumstances, she believes she can achieve the highest social and economic rewards alone, if necessary.

Erickson, R. A. (1979). “Moll's Fate”: Mother Midnight and Moll Flanders. Studies in philology, 76(1), 75-100.Published by: University of North Carolina Press Stable URL: https://www.jstor.org/stable/4173996 Accessed: 08-03-2019 01:28 UTC

This article aims to restore most of the historical particularities of Mother Midnight by reviewing resources such as the midwife manuals of the eighteenth and seventeenth centuries. This helps the author to trace the personal development of Moll under the influence of these mysterious and powerful characteristics. The article then proceeds to establish the real womanhood experiences of Moll Flanders with the help of her personal governess, Mother Midnight.

Cervantes, G. (2011). CONVICT TRANSPORTATION AND PENITENCE IN" MOLL FLANDERS". ELH, 78(2), 315-336.Published by: The Johns Hopkins University Press Stable URL: https://www.jstor.org/stable/41236546 Accessed: 08-03-2019 01:25 UTC

This article explores ways in which convicts are integrated in the colonial society. According to the author, this transformation is seen as a new beginning of life if not a new life by itself. These realities are then used to measure Col, Jacque and Moll Flanders. The author held that the government needed to embrace economic development at a time when free trade was the order of the day. The article also outlines ways in which free trade evolved towards defining economic development.

Chaber, L. A. (1982). Matriarchal Mirror: Women and Capital in Moll Flanders. PMLA, 97(2), 212-226.Published by: Modern Language Association Stable URL: https://www.jstor.org/stable/462188 Accessed: 08-03-2019 01:20 UTC

This article describes Moll’s confused psychology. This is demonstrated by her escape through the London streets after her first theft. The tortuous streets represent the unjust & gender and socially biased society. According to the author, Moll knows what she wants but has difficulties in finding legal & moral strategy’s to achieve it. Moll character assumes different generic names to match with the philosophies of the author. In the author’s creative layers of social transitions, we are rarely given actual names, she assumes Flanders for thief, Moll for prostitute and Betty for the chambermaid character. We never learn Molls real name, mastering namelessness identities and aliases.

Moler, K. L., & Chaber, L. A. (1983). Moll Flanders’ Governess. PMLA, 98(2), 252-253.Published by: Modern Language Association Stable URL: https://www.jstor.org/stable/462049 Accessed: 08-03-2019 01:18 UTC

This article outlines phrases and words applied to Moll which have connections with subordinate figures. According to the author, Defoe’s ambivalence is the key element of Moll’s new education. She is termed by the author as a mentor since no other woman has ever perfected and mastered the art of her discipline of stealing watches as she does.

Rietz, J. (1991). Criminal Ms-Representation:" Moll Flanders" and Female Criminal Biography. Studies in the Novel, 23(2), 183. Published by: The Johns Hopkins University Press Stable URL: https://www.jstor.org/stable/29532777 Accessed: 08-03-2019 01:12 UTC

This article discusses the clash of criminality and femininity in Moll. The author however suggests that readers may not easily understand this since Defoe’s thinking perspective on criminality and femininity is not the same as ours. An analysis of contemporary texts suggest that the roles of criminal and woman were seen as mutually exclusive and these two categories usually brought considerable confusion. This article seems to be unable to satisfactorily describe the contradictions of these two categories.

SAMPLE TWO – SAMPLE PAPER example Of the college standard of graduate level, quality writing expected STARTS HERE:

Harriet E. Wilson’s novel, “Our Nig Sketches from the Life of a Free Black” is a sentimental novel of the late 19th century. Wilson was the first African American woman to write a novel during the 19th century, so her audience consisted of many ethnicities, yet was, specifically directed to black people. Angelyn Mitchell says Wilson shadows the style of the sentimental novel by putting the scrutinized details of slavery and the values of America into direct connection within family life (15). Wilson articulated the view point of African American women into nineteenth-century literature to allow the readers to see the reality of being black in America and how it was difficult to attain to the level of Cult of True Womanhood during this period (Mitchell 8). Rosenberg states, “The Cult of True Womanhood is a collection of attitudes that associated “true” womanhood with the home and family. Women were safely guarded from the sullying influences of business and public affairs... To be a True Woman, she must be tender and submissive, self-sacrificing, and deeply religious (Rosenberg 242)”. However, Frado’s inability to be of upper-class status and to have an ideal married life exposes the flawed concept of the Cult of True Womanhood in antebellum America. The Cult of True Womanhood says woman will do housekeeping, but it was not physically exerting but a divine ministry preserving her femininity; however, Mrs. Bellmont gave Frado “the work of two girls" because of her racist views of black people and did not feel Frado fit among this class of women (Wilson 90).

Because of Frado's treatment by Mrs. Bellmont it will be difficult for her to emerge into a woman without distancing herself from the nineteenth century's definition of a womanhood but empower herself with talent and skills to redefine herself. Frado is an African American orphaned girl who is a servant for the Bellmont family, but is appallingly treated by Ms. Bellmont and her daughter, Mary. Nevertheless, Frado would take this cruel treatment in stride until she is able to empower herself, to the best of her ability, and lean upon an unconventional spiritual style to get her through these harsh times. In reading several paragraphs of Harriet Wilson’s novel one would think this brutal treatment of Frado took place somewhere in the South, but it is clear through the complete title this is a “free black” living in a “white house” signifying the emotional struggle Frado is burdened with – the lack of knowing self and belonging that Wilson wants us to realize (Laveen 592). The conservative ideal of the cult of true womanhood must be revised so that it becomes a possibility for black woman, like Frado of this time and of her social ranking. Many African American educators and scholars felt it was “necessary for black women to extend themselves beyond the home and to work for the improvement of the race in the public sphere” (Howard 77). The cult of true womanhood became reversed for black women and no matter what abilities black women held the ideology was not actually planned for them. For Frado, faith will provide an area of growth and rebellion that will help her prepare her own way and urge her onward through life. (Thesis Statement) {Starts here}. Thusly, Frado creates her own standards of values through unconventional spiritual means and female empowerment to allow her eventual independent status in a world she must reside in as one resilient and seeking God’s mercy. {ends here}. Frado’s reading the Bible will be the catalyst to inspire her spiritual guidance to “penetrate the veil of doubt and sin” that is within her and encourage her to reach higher than where she is and be among those who are good and to be a good woman on her own terms (Wilson 87). NOTE; The reason that the thesis statement appears this late in the content and not at the end of the 1st paragraph, is that this writer used the 1st paragraph to explain the historical situation!

Frado’s spiritual strength will help her to define her womanhood through unconventional means and distance her for definitions that are confining and unrealistic from her perspective. Because of the racist views of her mistress it was hard for Frado to conform and think this was God’s will. Harriet Wilson says, “If she minded her mistress, and did what she commanded, it was all that was required of her.” This did not satisfy her, or appease her longings. She knew her instructions did not harmonize with those of the man of God or Aunt Abby’s. She resolved to persevere” indicating Frado wanted to be a pious spiritual woman but had to this through a different way (Wilson 94). The struggle that Frado goes through helps her define herself; even though, her options are limited, but “religion both available and conventional” and the only struggle that Frado can be triumph at to cultivate her own since of womanhood (Jones 48). Racism and poverty will help define Frado’s idea of womanhood that does not mirror the idea of The Cult of True Womanhood but is needed for her to survive. The spiritual guidance that surrounds Frado is not sensitive to seeing life from her point of view but wants her to fit into this image of spiritual goodness that does not set well with Frado’s soul. Barbara Krah states, “Unable to apply the teachings of James and Aunt Abby to her life, Frado rejects conventional Christianity and comes up with her own interpretation, which is strongly inflected by her earthly situation” which allows Frado to mourn for those who have done her wrong, like Mary but, also, wishes for her death and even going to hell for her ugly behavior (Krah 472). Frado’s unconventional spiritual course will give her some power to seek some direction in her life that can only be understood by someone living their lives as a black person during that time. Wilson says, “She felt herself capable of elevation; she felt that this books information supplied an undefined dissatisfaction she had long felt, but could not express” and this permitted Frado to spend her time constantly improving herself and learning to be pious and Christian-like, whileshe was going through hardship of racism and poverty (Wilson 124). Frado’s ability to redefine the Cult of True Womanhood from her perspective was based on her reliance on God and herself. John Ernest explains, “Her reliance on God has been a progressive self-reliance; the rewards she received for ful-filling her duty” by constantly self-improvement and motivation beyond worldly struggles and challenges (Ernest 433). The Cult of True Womanhood was an ideal that was hard for white women to live up to, as we can see by the character of Mrs. Bellmont and Mary, but was even harder for women of color during the nineteenth- century. So, other means had to be explored by black women like Frado to define themselves and their “spiritual condition” and the Bible became the sanctuary away from the brutal treatment and conditions (Krah 471). Frado will redefine herself through spiritual means but also with the help of perseverance in her strong womanly nature.

For Frado female empowerment and resilience will help define her womanhood on her terms and not from the perspective of the Cult of Womanhood which did not include her in the original characterization. The Cult of True Womanhood gave woman a voice that was limited; however, for black women of this period they had to have a voice to stand up against racism and oppression when no one else could stand up for them. Wilson states, “She [Frado] was of willful, determined nature, a stranger to fear, and would not hesitate to wander away should she decide to” showing how Frado at an early age develop a sense of empowerment that she needed to survive (Wilson 28). Frado was not an outsider to the ideal the Cult of True Womanhood because she lived in a society that women displayed it daily, however, Frado “creates her own cult” that her ideal of womanhood which shows her determine and bold nature as a part of this new definition that express empowers her in different ways (Elwood-Farber 478). Wilson gives Frado this sense of empowerment to give the appearance of self-reliance and suggests Frado can choose her direction in life, even though, that might not be the case (Jones 39). However, Frado’s struggle with Mrs. Bellmont ignites in her a need to be empowered and demanding more than she is given. For example Frado says, “Stop!”… Strike me, and I’ll never work a mite more for you;” and throwing down what she had gathered, stood like one who feels the stirring of free and independents thoughts” exclaiming her free- will and female authority to help her develop the way she wants to be treated ( Wilson 105). Frado’s empowerment comes from fighting the brutal unwarranted treatment. When Frado thinks relief will come from others helping her, in reality, help comes from her own “self-assertion” that assist in molding her own characteristic of womanhood different from the Cult of True Womanhood meaning ( Krah 466). Frado’s female empowerment and resilience in due to her strength to survive among racism and poverty; otherwise, framing her life in a setting that the Cult of True Womanhood cannot understand but is foreign to its definition. Wilson says, “Frado had emerged into womanhood, and, retaining what she had learned, in spite of the few privileges enjoyed formerly, she was striving to enrich her mind” to illustrate how with the lack of things that most woman of this period had to support their endeavor towards piety, spirituality, and purity Frado relied on her own innovative nature to survive and create a life for herself (Wilson 115). Lisa Elwood-Farber states, “Harriet Wilson does not suggest in her writing that the true womanhood ideals should to be altered for the African American woman. Instead, Frado tries to enhance her present position by releasing her assertive temperament for her own amusement and for those around her willing to be amused (Elwood-Farber 478).” Frado’s female empowerment does not fit the Cult of True Womanhood principles exactly, but “speaks directly against it by suggesting that black women could not be passive and agreeable; life would not allow it” and Frado’s model of womanhood had to bedetached from the standards of that period, which gave her approval from her audience and rewarded her to a degree (Elwood-Farber 479).

Conclusion -