This book examines some of the deepest questions in philosophy: What is involved in judging a belief, action, or feeling to be rational? What place does morality have in the kind of life it makes most sense to lead? How are we to understand claims to objectivity in moral judgments and in judgments of rationality? When we find ourselves in fundamental disagreement with whole communities, how can we understand our disagreement and cope with it?

To shed light on such issues, Allan Gibbard develops what he calls a “norm-expressivistic analysis” of rationality. He refines this analysis by drawing on evolutionary theory and experimental psychology, as well as on more traditional moral and political philosophy. What emerges is an interpretation of human normative life, with its quandaries and disputes over what is rational and irrational, morally right and morally wrong. Judgments of what it makes sense to do, to think, and to feel, Gibbard argues, are central to shaping the way we live our lives.

Gibbard does not hesitate to take up a wide variety of possible difficulties for his analysis. This sensitivity to the true complexity of the subject matter gives his treatment a special richness and depth. The fundamental importance of the issues he addresses and the freshness and suggestiveness of the account he puts forward, along with his illuminating treatment of aspects of sociobiology theory, will ensure this book a warm reception from philosophers, social scientists, and others with a serious interest in the nature of human thought and action.

The lyceum movement gained momentum in the decades preceding the Civil War, presenting members with the opportunity to participate in literary life and engage with the issues of the day. While urban lyceums played host to a who’s who of nineteenth-century intellectual life, literary societies also cropped up in thousands of villages across the nation, acting as influential sites of learning, creativity, and community engagement. In rural New England, ordinary men and women, farmers and intelligentsia, selectmen and schoolchildren came together to write and perform poetry and witty parodies and debate a wide range of topics, from women’s rights and temperance to slavery, migration, and more.

Wit and Wisdom takes readers inside this long-forgotten tradition, providing new access to the vibrant voices, surprising talents, and understated humor on display on many a cold winter’s night. Having uncovered dozens of handwritten newspapers produced by village lyceums across Maine, New Hampshire, Vermont, and Massachusetts, Joan Newlon Radner proves that these close-knit groups offered a vital expression of the beliefs, ambitions, and resilience of rural New Englanders.

Persecuted as evil during colonial times, considered charlatans during the nation-building era, Puerto Rican brujos (witch-healers) today have become spiritual entrepreneurs who advise their clients not only in consultation with the spirits but also in compliance with state laws and new economic opportunities. Combining trance, dance, magic, and healing practices with expertise in the workings of the modern welfare state, they help lawyers win custody suits, sick employees resolve labor disability claims, single mothers apply for government housing, or corporation managers maximize their commercial skills.

Drawing on extensive fieldwork among practicing brujos, this book presents a masterful history and ethnography of Puerto Rican brujería (witch-healing). Raquel Romberg explores how brujería emerged from a blending of popular Catholicism, Afro-Latin religions, French Spiritism, and folk Protestantism and also looks at how it has adapted to changes in state policies and responded to global flows of ideas and commodities. She demonstrates that, far from being an exotic or marginal practice in the modern world, brujería has become an invisible yet active partner of consumerism and welfare capitalism.

A new reconstruction and translation of the Maqlû text

The Akkadian series Maqlû, “Burning,” is one of the most significant and interesting magical texts from the Ancient Near East. The incantations and accompanying rituals are directed against witches and witchcraft and ctually represent a single complex ceremony. The ceremony was performed during a single night and into the following morning at the end of the month Abu (July/August), a time when spirits were thought to move back and forth between the netherworld and the world of the living.

Features:

• English translation of approximately 100 incantations and rituals
• Annotated transcription
• Introduction places the series in historical context and shows how it is a product of a complex literary and ceremonial development.

Early Iranians believed evil had to have a source outside of God, which led to the concept of an entity as powerful and utterly evil as God is potent and good. These two forces, good and evil, which have always vied for superiority, needed helpers in this struggle. According to the Zoroastrians, every entity had to take sides, from the cosmic level to the microcosmic self.

One of the results of this battle was that certain humans were thought to side with evil. Who were these allies of that great Evil Spirit? Women were inordinately singled out. Male healers were forbidden to deal with female health disorders because of the fear of the polluting power of feminine blood. Female healers, midwives, and shamans were among those who were accused of collaborating with the Evil Spirit, because they healed women. Men who worked to prepare the dead were also suspected of secret evil. Evil even showed up as animals such as frogs, snakes, and bugs of all sorts, which scuttled to the command of their wicked masters.

This first comprehensive study of the concept of evil in early Iran uncovers details of the Iranian struggle against witchcraft, sorcery, and other "evils," beginning with their earliest texts.

By spring 1645, two years of civil war had exacted a dreadful toll upon England. People lived in terror as disease and poverty spread, and the nation grew ever more politically divided. In a remote corner of Essex, two obscure gentlemen, Matthew Hopkins and John Stearne, exploited the anxiety and lawlessness of the time and initiated a brutal campaign to drive out the presumed evil in their midst. Touring Suffolk and East Anglia on horseback, they detected demons and idolators everywhere. Through torture, they extracted from terrified prisoners confessions of consorting with Satan and demonic spirits.

Acclaimed historian Malcolm Gaskill retells the chilling story of the most savage witch-hunt in English history. By the autumn of 1647 at least 250 people--mostly women--had been captured, interrogated, and hauled before the courts. More than a hundred were hanged, causing Hopkins to be dubbed "Witchfinder General" by critics and admirers alike. Though their campaign was never legally sanctioned, they garnered the popular support of local gentry, clergy, and villagers. While Witchfinders tells of a unique and tragic historical moment fueled by religious fervor, today it serves as a reminder of the power of fear and fanaticism to fuel ordinary people's willingness to demonize others.

Women who were sixty or older at the turn of the twenty-first century have lived through some of recent history's most momentous moments—and yet these women often believe that their personal lives and stories are insignificant, not worthy of being recorded for future generations. To change that perception and capture some of these life stories before they are lost, the Story Circle Network, a national organization dedicated to helping women write about their lives, developed the Older Women's Legacy (OWL) Circle Memoir Workshops. During the first two years of the project (1998-2000), nearly 500 older women participated in workshops that offered them the opportunity and encouragement to reflect on and create written records of their lives.

With Courage and Common Sense presents an extensive selection of memoirs from the OWL Circle project. Organized thematically, they describe women's experiences of identity, place, work, family life, love and marriage, loss and healing, adventures great and small, major historical events, and legacies to keep and pass along. Taken as a whole, the memoirs chronicle far-reaching changes in the ways that women participated in the world during the twentieth century. They show how women learned to surmount obstacles, to courageously make the most of the opportunities that came their way, and to move quietly and wisely beyond the limits that were imposed upon them.

Relying on extensive archival research and on sixty interviews with fiddlers and their families and friends, Cauthen tells the rich, full story of old-time fiddling in Alabama. 

Writing of life in the Alabama Territory in the late 1700s, A. J. Pickett, the state's first historian, noted that the country abounded in fiddlers, of high and low degree. After the defeat of the Creek Indians at the Battle of Horseshoe Bend in 1813, the number of fiddlers swelled as settlers from the southern states surrounding Alabama claimed the land. The music they played was based on tunes brought from Ireland, Scotland, and England, but in Alabama they developed their own southern accent as their songs became the music of celebration and relaxation for the state's pioneers. Early in the 20th century such music began to be called "old-time fiddling," to distinguish it from the popular music of the day, and the term is still used to distinguish that style from more modern bluegrass and country fiddle styles.

In With Fiddle and Well-Rosined Bow, Cauthen focuses on old-time fiddling in Alabama from the settlement of the state through World War II. Cauthen shows the effects of events, inventions, ethnic groups, and individuals upon fiddlers' styles and what they played. Cauthen gives due weight to the "modest masters of fiddle and bow" who were stars only to their families and communities. The fiddlers themselves tell why they play, how they learned without formal instruction and written music, and how they acquired their instruments and repertoires. Cauthen also tells the stories of "brag" fiddlers such as D.Dix Hollis, Y. Z. Hamilton, Charlie Stripling, "Fiddling" Tom Freeman,"Monkey" Brown, and the Johnson Brothers whose reputations spread beyond their communities through commercial recordings and fiddling contests. Described in vivid detail are the old-style square dances, Fourth of July barbeques and other celebrations, and fiddlers' conventions that fiddler shave reigned over throughout the state's history.

Contributors bring to light the presence and persistence of Jewish anarchism throughout histories of radical labor, women’s studies, political theory, multilingual literature, and ethnic studies.

These essays reveal an ongoing engagement with non-Jewish radical cultures, including the translation practices of the Jewish anarchist press. Jewish anarchists drew from a matrix of secular, cultural, and religious influences, inventing new anarchist forms that ranged from mystical individualism to militantly atheist revolutionary cells.

With Freedom in Our Ears brings together more than a dozen scholars and translators to write the first collaborative history of international, multilingual, and transdisciplinary Jewish anarchism.

With the 1981 publication of the groundbreaking anthology This Bridge Called My Back: Writings by Radical Women of Color, Cherríe Moraga and Gloria Anzaldúa ushered in an era of Chicana lesbian writing. But while these two writers have achieved iconic status, observers of the Chicana/o experience have been slow to perceive the existence of a whole community—lesbian and straight, male as well as female—who write about the Chicana lesbian experience. To create a first full map of that community, this book explores a wide range of plays, novels, and short stories by Chicana/o authors that depict lesbian characters or lesbian desire.

Catrióna Rueda Esquibel starts from the premise that Chicana/o communities, theories, and feminisms cannot be fully understood without taking account of the perspectives and experiences of Chicana lesbians. To open up these perspectives, she engages in close readings of works centered around the following themes: La Llorona, the Aztec Princess, Sor Juana Inés de la Cruz, girlhood friendships, rural communities and history, and Chicana activism. Her investigation broadens the community of Chicana lesbian writers well beyond Moraga and Anzaldúa, while it also demonstrates that the histories of Chicana lesbians have had to be written in works of fiction because these women have been marginalized and excluded in canonical writings on Chicano life and experience.

Gregorio Cortez Lira, a ranchhand of Mexican parentage, was virtually unknown until one summer day in 1901 when he and a Texas sheriff, pistols in hand, blazed away at each other after a misunderstanding. The sheriff was killed and Gregorio fled immediately, realizing that in practice there was one law for Anglo-Texans, another for Texas-Mexicans. The chase, capture, and imprisonment of Cortez are high drama that cannot easily be forgotten. Even today, in the cantinas along both sides of the Rio Grande, Mexicans sing the praises of the great "sheriff-killer" in the ballad which they call "El Corrido de Gregorio Cortez."

Américo Paredes tells the story of Cortez, the man and the legend, in vivid, fascinating detail in "With His Pistol in His Hand," which also presents a unique study of a ballad in the making. Deftly woven into the story are interpretations of the Border country, its history, its people, and their folkways.

But Gaillard examines the South from other angles as well--the religious heritage, for example, that once led Flannery O'Connor to write about a "Christ-haunted" South. We meet Billy Graham, the greatest evangelist of his time, who admitted in the course of interviews with Gaillard that his ministry represented a "very narrow gift." There are profiles here of the Southern Baptist renegade Will Campbell and former President Jimmy Carter, whose commitment to his own understanding of Christianity has sometimes led him into controversy. Gaillard writes also about the revealing power of Southern music--how the great Johnny Cash, for example, became a force for reconciliation in America. In the final section of the book we meet some of the characters Gaillard has covered through the years, including John T. Scopes, whose final public appearance Gaillard wrote about as a young reporter in Nashville.

With so much at stake and so much already lost, why did World War I end with a whimper-an arrangement between two weary opponents to suspend hostilities? After more than four years of desperate fighting, with victories sometimes measured in feet and inches, why did the Allies reject the option of advancing into Germany in 1918 and taking Berlin? Most histories of the Great War focus on the avoidability of its beginning. This book brings a laser-like focus to its ominous end-the Allies' incomplete victory, and the tragic ramifications for world peace just two decades later.

In the most comprehensive account to date of the conflict's endgame, David Stevenson approaches the events of 1918 from a truly international perspective, examining the positions and perspectives of combatants on both sides, as well as the impact of the Russian Revolution. Stevenson pays close attention to America's effort in its first twentieth-century war, including its naval and military contribution, army recruitment, industrial mobilization, and home-front politics. Alongside military and political developments, he adds new information about the crucial role of economics and logistics.

The Allies' eventual success, Stevenson shows, was due to new organizational methods of managing men and materiel and to increased combat effectiveness resulting partly from technological innovation. These factors, combined with Germany's disastrous military offensive in spring 1918, ensured an Allied victory-but not a conclusive German defeat.

Contributors to this volume come together to honor the lifetime of work of Saul M. Olyan, Samuel Ungerleider Jr. Professor of Judaic Studies and Professor of Religious Studies at Brown University. Essays by his students, colleagues, and friends focus on and engage with his work on relationships in the Hebrew Bible, from the marking of status in relationships of inequality, to human family, friend, and sexual relationships, to relationships between divine beings. Contributors include Susan Ackerman, Klaus-Peter Adam, Rainer Albertz, Andrea Allgood, Debra Scoggins Ballentine, Bob Becking, John J. Collins, Stephen L. Cook, Ronald Hendel, T. M. Lemos, Nathaniel B. Levtow, Carol Meyers, Susan Niditch, Brian Rainey, Thomas Römer, Jordan D. Rosenblum, Rüdiger Schmitt, Jennifer Elizabeth Singletary, Kerry M. Sonia, Karen B. Stern, Stanley Stowers, Andrew Tobolowsky, Karel van der Toorn, Emma Wasserman, and Steven Weitzman.

Highlighting globalization’s effects on humanity through the lens of Ecuador’s indigenous Saraguro people, With the Saraguros marks a compelling departure from conventional approaches to ethnography. While documenting and exploring the social patterns among the Saraguro, with an emphasis on the role of women beadworkers, David Syring blends storytelling, dialogue, poetry, and memoir to describe his own realm as a fieldworker in anthropology. As he considers the influence of women’s labor in a community in which the artistry of beadwork is richly symbolic, he also considers how the Saraguro view their observers—the anthropologists.

Probing the role of researchers in a time when basic humanistic questions now often reflect a critical balance between commerce and sustainability, With the Saraguros asks, “What does it mean to live ‘the good life’ in different cultural contexts, and how does our work life relate to this pursuit?” For those who have chosen a work life of anthropology, Syring captures the impact of fieldwork—which uproots the researcher from his or her daily routine—and its potential to deliver new levels of consciousness. The result constitutes more than just the first English-language book dedicated to the dynamic creativity of the Saraguro, contextualized by their social and political history; Syring’s work, which ranges from the ecological imagination to the metaphors of trade, is also a profound meditation on the ways we experience boundaries now that borders no longer create sharply drawn divides between cultural worlds, and “distant” no longer means “separate.”

This is a history of a stateless people, the Carpatho-Rusyns, and their historic homeland, Carpathian Rus’, located in the heart of central Europe. A little over 100,000 Carpatho-Rusyns are registered in official censuses but their population is estimated at around 1,000,000, the greater part in Ukraine and Slovakia. The majority of the diaspora—nearly 600,000—lives in the US.

At the present, when it is fashionable to speak of nationalities as “imagined communities” created by intellectuals or elites who may live in the historic homeland, Carpatho-Rusyns provide an ideal example of a people made—or some would say still being made—before our very eyes. The book traces the evolution of Carpathian Rus’ from earliest prehistoric times to the present, and the complex manner in which a distinct Carpatho-Rusyn people, since the mid-nineteenth century, came into being, disappeared, and then re-appeared in the wake of the revolutions of 1989 and the collapse of communist rule in central and eastern Europe.

To help guide the reader further there are 34 detailed maps plus an annotated discussion of relevant books, chapters, and journal articles.

When she arrived in Palestine in 1935 at the age of twenty-four, Leah Goldberg was already known as a significant emerging poet in contemporary Hebrew literature. Today, mention of her name is apt to evoke a nostalgic sigh among Israelis who have grown up hearing her poems read, quoted, recollected, and—having been set to some four hundred melodies—sung on the radio. In the wake of overwhelming new attention on Goldberg's work in Israel, With This Night makes available for the first time in English the final collection of poetry that Goldberg published during her lifetime.

A century ago, many people had given up on the wood duck, dooming it to extinction along with the passenger pigeon and Carolina parakeet. Today, it’s one of the most familiar and most harvested ducks in the eastern half of the country, and one of America’s great conservation success stories.

In With Wings Extended, Minnesota conservationist Greg Hoch introduces readers to a duck they probably recognize but may not know well. This book shows how almost anyone can get involved in conservation and do something for wildlife beyond writing checks to conservation organizations. Hoch illustrates the complexities of wildlife and habitat management that landowners as well as state and federal wildlife agencies deal with on a daily basis, and takes readers through the life stages of what is largely considered the most beautiful duck in the world. In this fascinating and practical read, Hoch blends the historical literature about the species with modern science, and also shows how our views of conservation have changed over the last century.

A provocative chronicle of how US public health has strayed from its liberal roots.

The Covid-19 response was a crucible of politics and public health—a volatile combination that produced predictably bad results. As scientific expertise became entangled with political motivations, the public-health establishment found itself mired in political encampment.

It was, as Sandro Galea argues, a crisis of liberalism: a retreat from the principles of free speech, open debate, and the pursuit of knowledge through reasoned inquiry that should inform the work of public health.

Across fifty essays, Within Reason chronicles how public health became enmeshed in the insidious social trends that accelerated under Covid-19. Galea challenges this intellectual drift towards intolerance and absolutism while showing how similar regressions from reason undermined social progress during earlier eras. Within Reason builds an incisive case for a return to critical, open inquiry as a guiding principle for the future public health we want—and a future we must work to protect.

Classical reception has always implied a parenthetical relationship insofar as Antiquity appears to be inserted into (en) while remaining alongside (para) Modernity. As in any parenthetical statement, the ancient source can be said to be a part of and apart from modern revisions and reworkings, recontextualizations and reorientations, belonging to a present discourse by maintaining its status beyond it. Through this rhetorical figure, Without Within broaches fresh questions and offers new lines of inquiry in the ever-growing and disparate field of Reception Studies, a field that itself continues to occupy an intriguingly ambivalent position within Classical Studies overall: simultaneously inside and outside, profane and sacred, an included exclusion.

As Quintilian defines it, a parenthesis is a figure of thought (figura sententiae) that occurs “when some thought in the middle interrupts [intervenit] the continuation of a discourse” (Inst. orat. 9, 3.23). In modern typography, this interruption or intervention is generally marked by brackets which introduce a further element of difference or heteronomy vis-à-vis the body of the text. As for specific cases of classical reception, a contrast is thereby staged between the essence of the ancient material and its modern purpose, between the what-is and the what-for. By investigating a series of exemplary instances of reception across several epochs, languages, and cultures, Hamilton aims to delineate and assess the varying contours of Antiquity’s challenge to Modernity and vice versa. What strategies of inclusion and exclusion are operative, and how might they be evaluated? What are the theoretical implications of considering the received past as both external and internal to the present day? How might we qualify the disruption and/or relevance of the past in modern contexts?

An exciting new writer looks at rural life and coming of age.

When Kent Meyers was sixteen years old, his father died of a stroke. There was corn to plant, cattle to feed, and a farm to maintain. Here, in a fresh and vibrant voice, Meyers recounts the wake of his father’s death and reflects on families, farms, and rural life in the Midwest.

“A classic for our time.”—Saturday Review

The Nobel Prize–winning writer on poetry as testimony to the upheavals of the twentieth century.

For many years, Polish émigré Czeslaw Milosz’s poetry was relatively unknown outside of Eastern Europe. While his 1953 anticommunist tract The Captive Mind had solidified his reputation as a political thinker in the West, his poems languished in obscurity, distributed mostly by underground Polish presses evading censorship from the communist regime. Only once he won the Nobel Prize in 1980 did his unique poetic voice—prophetic, ironic, sometimes bitter, but always hopeful—gain wider recognition, from both English-speaking audiences and the Polish government itself, which could no longer suppress the brilliant, irascible defector.

Collecting Milosz’s 1981–1982 Norton Lectures, The Witness of Poetry offers an unparalleled window into this heady moment in his career. Newly recognized as one of the great poets of his time, Milosz stages an ambitious defense of the need for poetry amid the ruins of a catastrophic twentieth century. Rather than reacting to the procession of world wars and totalitarian regimes by fleeing from reality into abstruse symbolism or “pure poetry,” Milosz argues that poetry must be “a passionate pursuit of the real.” Only then will poets liberate themselves from the cramped confines of a bohemian subculture and rejoin the “great human family.” And only then will poetry become “as essential as bread.”

Introducing Western audiences to a wide range of Polish voices, from Adam Mickiewicz and Wislawa Szymborska to Oscar Milosz, his distant cousin, Milosz’s lectures vividly reveal that Polish poetry remains a wellspring of “incorrigible hope,” not despite but because of Poland’s calamitous history.

A new, ethically based theory of identity by a major scholar.

Challenging the fundamental tenet of the multicultural movement-that social struggles turning upon race, gender, and sexuality are struggles for recognition-this work offers a powerful critique of current conceptions of identity and subjectivity based on Hegelian notions of recognition. The author’s critical engagement with major texts of contemporary philosophy prepares the way for a highly original conception of ethics based on witnessing.

“Deep, informed, and reeks of common sense.”
—Norman Ornstein

“It is now beyond debate that rising inequality is not only leaving millions of Americans living on a sharp edge but also is threatening our democracy…For activists and scholars alike who are struggling to create a more equitable society, this is an essential read.”
—David Gergen

We are in an age of crisis. That much we can agree on. But a crisis of what, exactly? And how do we get out of it?

In a follow up to their influential and much debated Death by a Thousand Cuts, Michael Graetz and Ian Shapiro focus on what really worries people: not what the rich are making or the government is taking from them but their own insecurity. Americans are worried about losing their jobs, their status, and the safety of their communities. They fear the wolf at the door. The solution is not protectionism or class warfare but better jobs, higher wages, greater protection for families suffering from unemployment, better health insurance, and higher quality childcare. And it turns out those goals are more achievable than you might think. The Wolf at the Door is one of those rare books that doesn’t just diagnose our problems, it shows how to address them.

“This is a terrific book, original, erudite, and superbly well-informed, and full of new wisdom about what might and what might not help the majority of Americans who have not shared in our growing prosperity, but are left facing the wolf at the door…Everyone interested in public policy should read this book.”
—Angus Deaton, Princeton University

“Graetz and Shapiro wrestle with a fundamental question of our day: How do we address a system that makes too many Americans anxious that economic security is slipping out of reach? Their cogent call for sensible and achievable policies…should be read by progressives and conservatives alike.”
—Jacob J. Lew, former Secretary of the Treasury

Examines the relationship of “woman” to issues of non-western culture.

Examines the relationship of "woman" to issues of non-Western culture: ethnic spectatorship, popular literature, the construction of literary history, and the revolutionary production and emotional reception of national literature.

Here is a bold new vision of Victorian culture: a study of myths of womanhood that shatters the usual generalizations about the squeezed, crushed, and ego-less Victorian woman.

Through copious examples drawn from literature, art, and biography, Nina Auerbach reconstructs three central paradigms: the angel/demon, the old maid, and the fallen woman. She shows how these animate a pervasive Victorian vision of a mobile female outcast with divine and demonic powers. Fear of such disruptive, self-creating figures, Auerbach argues, produces the approved ideal of the dutiful, family-bound woman. The awe they inspire associates them with characters in literature, the only vehicles of immortality in whom most Victorians could unreservedly believe.

Auerbach looks at a wonderful variety of sources: Svengali, Dracula, and Freud; poets and major and minor novelists Carlyle, John Stuart Mill, and Ruskin; lives of women, great and unknown; Anglican sisterhoods and Magdalen homes; bardolatry and the theater; Pre-Raphaelite paintings and contemporary cartoons and book illustrations. Reinterpreting a medley of fantasies, she demonstrates that female powers inspired a vivid myth central to the spirit of the age.

A compelling and inventive memoir exploring how pain and pleasure are passed down through generations of women

For years, Lauren W. Westerfield looked back at her childhood as an imaginative playscape lovingly crafted by her artist mother. But in truth, theirs was always a fraught relationship, close yet turbulent. It wouldn’t be until her mid-twenties that Westerfield would learn that her mother was assaulted while living as a single woman in 1970s Los Angeles, or until her mid-thirties when caretaking for her now chronically ill mother during pandemic lockdown would reveal how that earlier incident and its ripple effects had shaped both their lives.

The essays and assemblages in this book plumb the depths of two women’s experiences, exploring the pain and pleasure they find in their bodies, in culture, and in their own art. Violence, beauty, and love reverberate and dissipate and shape the forms and psyches of these two profoundly connected family members. At once raw and refined, narrative and lyrical, nostalgic and blunt, the stories and images presented here explore Westerfield’s life—from childhood to adulthood—passing through innocence, self-discovery and familial tethers. In unpacking her mother’s history and the complexities of their relationship, Westerfield finds herself confronted with her own story: one grounded in a yearning for agency and individuation, of a body and mind groomed to be at odds with one another, of a feminist politics examining deeply rooted patriarchal understandings of beauty, control, and power.

Part memoir, part critical sense-making, part reckoning with family, identity, illness, addiction, art, and inheritance, Woman House draws on diverse inspirations in an attempt to recontextualize the female body—in danger, in pleasure, in portraiture, in proximity, in resistance—and challenge the structures that silence and restrict female expression. 

A compelling and inventive memoir exploring how pain and pleasure are passed down through generations of women

For years, Lauren W. Westerfield looked back at her childhood as an imaginative playscape lovingly crafted by her artist mother. But in truth, theirs was always a fraught relationship, close yet turbulent. It wouldn’t be until her mid-twenties that Westerfield would learn that her mother was assaulted while living as a single woman in 1970s Los Angeles, or until her mid-thirties when caretaking for her now chronically ill mother during pandemic lockdown would reveal how that earlier incident and its ripple effects had shaped both their lives.

The essays and assemblages in this book plumb the depths of two women’s experiences, exploring the pain and pleasure they find in their bodies, in culture, and in their own art. Violence, beauty, and love reverberate and dissipate and shape the forms and psyches of these two profoundly connected family members. At once raw and refined, narrative and lyrical, nostalgic and blunt, the stories and images presented here explore Westerfield’s life—from childhood to adulthood—passing through innocence, self-discovery and familial tethers. In unpacking her mother’s history and the complexities of their relationship, Westerfield finds herself confronted with her own story: one grounded in a yearning for agency and individuation, of a body and mind groomed to be at odds with one another, of a feminist politics examining deeply rooted patriarchal understandings of beauty, control, and power.

Part memoir, part critical sense-making, part reckoning with family, identity, illness, addiction, art, and inheritance, Woman House draws on diverse inspirations in an attempt to recontextualize the female body—in danger, in pleasure, in portraiture, in proximity, in resistance—and challenge the structures that silence and restrict female expression. 

Surgery is the most martial and masculine of medical specialties. The combat with death is carried out in the operating room, where the intrepid surgeon challenges the forces of destruction and disease. What, then, if the surgeon is a woman? Anthropologist Joan Cassell enters this closely guarded arena to explore the work and lives of women practicing their craft in what is largely a man's world.

Cassell observed thirty-three surgeons in five North American cities over the course of three years. We follow these women through their grueling days: racing through corridors to make rounds, perform operations, hold office hours, and teach residents. We hear them, in their own words, discuss their training and their relations with patients, nurses, colleagues, husbands, and children.

Do these women differ from their male colleagues? And if so, do such differences affect patient care? The answers Cassell uncovers are as complex and fascinating as the issues she considers. A unique portrait of the day-to-day reality of these remarkable women, The Woman in the Surgeon's Body is an insightful account of how being female influences the way the surgeon is perceived by colleagues, nurses, patients, and superiors--and by herself.

Focusing on the experiences of women who are predominantly poor, nonwhite, rural-to-urban migrants with little or no formal education, The Woman in the Violence addresses a range of serious concerns. What types of violence do women experience at different stages in their lives? Which identities and roles are manifested throughout their lives, and do some of these increase their vulnerability to different forms of violence? What strategies do women employ to gain some power and control in these situations, and how can we conceptualize these strategies?

In examining these questions, The Woman in the Violence contributes to our understanding of violence, gender, race, resistance, and urbanism as it exposes and analyzes systemic violence against women. The everyday forms of resistance these women employ provide significant insight for students, scholars, and health professionals.

The Roman comic playwright “whose every word delights.”

Terence brought to the Roman stage a bright comic voice and a refined sense of style. His six comedies—first produced in the half dozen years before his premature death in 159 BC—imaginatively reformulated in Latin plays that were originally written by Greek playwrights, especially Menander. For this new Loeb Classical Library edition of Terence, John Barsby gives us a faithful and lively translation with full explanatory notes, facing a freshly edited Latin text.

Volume I contains a substantial introduction and three plays: The Woman of Andros, a romantic comedy; The Self-Tormentor, which looks at contrasting father-son relationships; and The Eunuch, whose characters include the most sympathetically drawn courtesan in Roman comedy. The other three plays are in Volume II: Phormio, a comedy of intrigue with an engaging trickster; The Mother-in-Law, unique among Terence’s plays in that the female characters are the admirable ones; and The Brothers, which explores contrasting approaches to parental education of sons.

The Romans highly praised Terence—“whose speech can charm, whose every word delights,” in Cicero’s words. This new edition of his plays, which replaces the now outdated Loeb translation by John Sargeaunt (first published in 1912), succeeds in capturing his polished style and appeal.

Georgie White Clark-adventurer, raconteur, eccentric--first came to know the canyons of the Colorado River by swimming portions of them with a single companion. She subsequently hiked and rafted portions of the canyons, increasingly sharing her love of the Colorado River with friends and acquaintances. At first establishing a part-time guide service as a way to support her own river trips, she went on to become perhaps the canyons' best-known river guide, introducing their rapids to many others-on the river, via her large-capacity rubber rafts, and across the nation, via magazine articles and movies. Georgie Clark saw the river and her sport change with the building of Glen Canyon Dam, enormous increases in the popularity of river running, and increased National Park Service regulation of rafting and river guides. Adjusting, though not always easily, to the changes, she helped transform an elite adventure sport into a major tourist activity.

In demanding equal rights and the vote for women, woman suffragists introduced liberal feminist dissent into an emerging national movement against absolute power in the forms of patriarchy, church administrations, slavery, and false dogmas.

In their struggle, these women developed three types of liberal arguments, each predominant during a different phase of the movement. The feminism of equal rights, which called for freedom through equality, emerged during the Jacksonian era to counter those opposed to women's public participation in antislavery reform. The feminism of fear, the defense of women's right to live free from fear of violent injury or death perpetrated particularly by drunken men, flourished after the Civil War. And in the early 1900s, the feminism of personal development called for women's freedom through opportunities to become full persons.

The practical need to blend concepts in order to justify and achieve goals created many contradictions in the suffragists' ideologies. By putting suffrage first, these women introduced radical goals, but as a politically powerless group, they could not win the vote without appeals and bargains that men considered acceptable. Ironically, American woman suffragists used illiberal ideals and arguments to sustain the quest for the most fundamental liberal feminist citizenship goal: the vote.

In this book, Suzanne Marilley reframes the debate on this important topic in a fresh, provocative, and persuasive style.

What does it mean to be female? Sarah Blaffer Hrdy--a sociobiologist and a feminist--believes that evolutionary biology can provide some surprising answers. Surprising to those feminists who mistakenly think that biology can only work against women. And surprising to those biologists who incorrectly believe that natural selection operates only on males.

In The Woman That Never Evolved we are introduced to our nearest female relatives competitive, independent, sexually assertive primates who have every bit as much at stake in the evolutionary game as their male counterparts do. These females compete among themselves for rank and resources, but will bond together for mutual defense. They risk their lives to protect their young, yet consort with the very male who murdered their offspring when successful reproduction depends upon it. They tolerate other breeding females if food is plentiful, but chase them away when monogamy is the optimal strategy. When "promiscuity" is an advantage, female primates--like their human cousins--exhibit a sexual appetite that ensures a range of breeding partners. From case after case we are led to the conclusion that the sexually passive, noncompetitive, all-nurturing woman of prevailing myth never could have evolved within the primate order.

Yet males are almost universally dominant over females in primate species, and Homo sapiens is no exception. As we see from this book, women are in some ways the most oppressed of all female primates. Sarah Blaffer Hrdy is convinced that to redress sexual inequality in human societies, we must first understand its evolutionary origins. We cannot travel back in time to meet our own remote ancestors, but we can study those surrogates we have--the other living primates. If women --and not biology--are to control their own destiny, they must understand the past and, as this book shows us, the biological legacy they have inherited.

“In its treatment of primate behavior, Hrdy's book has no peers…[It is] a fascinating account of the selective pressures that have shaped the behavior of males and females.” —Dorothy Cheney, Science

What does it mean to be female? Sarah Blaffer Hrdy—a sociobiologist and a feminist—believes that evolutionary biology can provide some surprising answers. Surprising to those feminists who mistakenly think that biology can only work against women. And surprising to those biologists who incorrectly believe that natural selection operates only on males.

In The Woman That Never Evolved we are introduced to our nearest female relatives competitive, independent, sexually assertive primates who have every bit as much at stake in the evolutionary game as their male counterparts do. These females compete among themselves for rank and resources, but will bond together for mutual defense. They risk their lives to protect their young, yet consort with the very male who murdered their offspring when successful reproduction depends upon it. They tolerate other breeding females if food is plentiful, but chase them away when monogamy is the optimal strategy. When "promiscuity" is an advantage, female primates—like their human cousins—exhibit a sexual appetite that ensures a range of breeding partners. From case after case we are led to the conclusion that the sexually passive, noncompetitive, all-nurturing woman of prevailing myth never could have evolved within the primate order.

Yet males are almost universally dominant over females in primate species, and Homo sapiens is no exception. As we see from this book, women are in some ways the most oppressed of all female primates. Sarah Blaffer Hrdy is convinced that to redress sexual inequality in human societies, we must first understand its evolutionary origins. We cannot travel back in time to meet our own remote ancestors, but we can study those surrogates we have—the other living primates. If women—and not biology—are to control their own destiny, they must understand the past and, as this book shows us, the biological legacy they have inherited.

The Second Coming of Christ has been prophesied many times through the centuries but seldom by a figure so fascinating as Joanna Southcott (1750–1814), the domestic servant who at the age of forty-two declared that God had chosen her to announce His return. A Woman to Deliver Her People is the most comprehensive study of this remarkable woman and her movement yet written.

Dramatic social and political changes of the late eighteenth century—among them the revolutions in America and France—had a profound effect on the attitudes of English men and women at all levels of society. With events so far outside the range of ordinary experience, both the educated and the uneducated turned to the prophetic books of the Bible, seeking solace and explanation. A number of prophets and prophetesses appeared, claiming to have a special understanding of the biblical texts and offering startling new revelations which had been disclosed to them by God. The greatest and most influential of these was Joanna Southcott, who attracted tens of thousands of followers from the West Country, London, the Midlands, and the industrial North. Her "spiritual communications" filled some sixty-five books and pamphlets from 1801 until her death.

Most contemporary observers dismissed Southcott as a fanatic, and she was frequently the subject of caricature and ridicule. James Hopkins attempts to remedy this distortion by examining Southcott's life and the millenarian movement she led within the context of the social, political, and economic crises of the period. By tracing the psychological and popular roots of Southcott's piety, and casting her appeal against the backdrop of a revolutionary age, Hopkins not only vividly portrays the life of this fascinating woman but also offers a new perspective on the mentality of ordinary English men and women during the years of their transformation into a working class.

Marina Goldovskaya is one of Russia's best-known documentary filmmakers. The first woman in Russia (and possibly the world) to combine being a director, writer, cinematographer, and producer, Goldovskaya has made over thirty documentary films and more than one hundred programs for Russian, European, Japanese, and American television. Her work, which includes the award-winning films The House on Arbat Street, The Shattered Mirror, and Solovky Power, has garnered international acclaim and won virtually every prize given for documentary filmmaking.

In Woman with a Movie Camera, Goldovskaya turns her lens on her own life and work, telling an adventurous, occasionally harrowing story of growing up in the Stalinist era and subsequently documenting Russian society from the 1960s, through the Thaw and Perestroika, to post-Soviet Russia. She recalls her childhood in a Moscow apartment building that housed famous filmmakers, being one of only three women students at the State Film School, and working as an assistant cameraperson on the first film of Andrei Tarkovsky, Russia's most celebrated director. Reviewing her professional filmmaking career, which began in the 1960s, Goldovskaya reveals her passion for creating films that presented a truthful picture of Soviet life, as well as the challenges of working within (and sometimes subverting) the bureaucracies that controlled Russian film and television production and distribution. Along the way, she describes a host of notable figures in Russian film, theater, art, and politics, as well as the technological evolution of filmmaking from film to video to digital media.

A compelling portrait of a woman who broke gender and political barriers, as well as the eventful four decades of Russian history she has documented, Woman with a Movie Camera will be fascinating reading for a wide audience.

Maparyan organizes the contributions around five key ideas. The first section looks at womanist self-care as a life-saving strategy. The second examines healing the Earth as a prerequisite to healing ourselves. In Part Three, the essays illuminate how womanism’s politics of invitation provides a strategy for enlarging humanity’s circle of inclusion, while Part Four considers womanism as both a challenge and antidote to dehumanization. The final section delves into womanism’s potential for constructing worlds and futures. In addition, Maparyan includes a section of works by womanist visual artists.

Defiant and far-sighted, Womanism Rising takes readers on a journey into a new generation of concepts, ideas, and strategies for womanist studies.

Expand the discourse and open the spheres of engagement to include new voices of scholars and bold, innovative interpretive approaches

This edited volume brings together cross-generational and cross-cultural readings of the Bible and other sacred sources by including scholars from the Caribbean, India, and Africa who have not traditionally fit into the narrow U.S., African American paradigm for understanding womanist biblical interpretation. The volume engages the reader in a wide range of interdisciplinary methods and perspectives, such as gender and feminist criticism, social-scientific methods, post-colonial and psychoanalytical theory that emphasize the inherently intersectional dynamics of race, ethnicity, and class at work in womanist thought and analysis.

Features

• Topics include the Black Lives Matter movement, domestic violence, and AIDS, while at the same time uncovering the roles of children, women, and other marginalized persons in biblical narratives
• Coverage of Hebrew Bible and New Testament texts, as well as Ifa spiritual narratives, Hindu scripture, and Ethiopic texts
• Responses from four respected womanist and feminist critics: Katherine Doob Sakenfeld, Emilie Townes, Layli (Phillips) Maparyan, and Sarojini Nadar