How did women in 16th century western Europe cope with the consequences of being considered inherently sinful--as well as being legally and economically subordinate to their fathers, husbands, brothers, and sons? What might become of a woman unable to raise a dowry? What were the difficulties faced by spinsters, single mothers, and widows? In this brilliant investigation into the lives of women from all social strata, Hufton leads us from poor-house to palazzo, from cradle to grave, illuminating what it meant to be female in western Europe during the years 1500 to 1800.

     Marie Antoine is the charismatic, spoiled daughter of a sugar baron. At 12 years old, with her blond curls and her unparalleled sense of whimsey, she's the leader of all the children in the Golden Mile, an affluent strip of 19th century Montreal. Until one day in 1873, when Sadie Arnett, dark-haired, sly, and brilliant, moves to the neighborhood.Marie and Sadie are immediately united by their passion and intensity, and they attract and repel each other in ways that light each of them on fire. Marie with her bubbly charm sees the light and sweetness of the world, whereas Sadie's obsession with darkness is all consuming. Soon their childlike games take on a thrill of danger and then become deadly.Forced to separate, they spend their teenage years engaged in acts of alternating innocence and depravity--until a singular event unites them once more, with dizzying effects. And after Marie inherits her father's sugar empire and Sadie disappears into the city's gritty underworld, a revolution of the working class begins to foment. Each of them will have unexpected roles to play in events that upend their city--the only question is whether they will find each other once more.Traveling from a repressive finishing school to a vibrant brothel, taking readers firsthand into the brutality of factory life and the opulent lives of Montreal's wealthy, When We Lost Our Heads dazzlingly explores gender and power, sex and desire, class and status, and the terrifying power of the human heart when it can't let someone go.

    The American Quilt shows how these virtuoso textiles, long appreciated for their bold graphic appeal and naive charm, are also a fascinating reflection of cultural and social attitudes, painting an indelible portrait of our nation’s history and the remarkable women who lived it. America of the 18th and 19th centuries developed at a breathtaking pace, and the changes that marked each era were inevitably mirrored in the prevailing quilting styles of the period. The American Quilt marks the first time the evolution of quilting has been traced chronologically, identifying the fabric, design, and construction hallmarks of each period and showing the genesis of beloved patterns and styles. A thorough discussion of America’s textile history, complete with a fabric time-line, provides further insight into antique quilts, offering important clues to their age and provenance.The American Quilt charts the course of quilting in America, from the earliest whole-cloth and broderie perse quilts through the emergence of the block style in all its regional and popular permutations. Special sections are devoted to quilt subgenres, including Amish quilts, Baltimore Album quilts, mourning quilts, and African-American quilts, that are highly prized by collectors today.Quilt collectors will also find helpful information on displaying, storing, and caring for quilts, as well as an exhaustive directory of dealers and quilt collections that have been updated for this edition.Filled with more than 250 photographs of rarely seen quilts and delightful evocations of quilting’s colorful past, The American Quilt is a thought-provoking and important step forward in our ever-expanding knowledge of this remarkable folk art.“[The American Quilt] offers a profusely illustrated survey that ingeniously weaves the threads of America’s social, political, economic, and industrial history into the evolution of the quilt-making arts.” —New York Times“A longtime dealer of antique quilts, Kiracofe has given us a guide to evaluating and dating old quilts, and has included methods of tracking down the makers, and advice on their cleaning, storage, hanging, and restoration. A pleasure for the generalist, this book will be indispensable to serious students and collectors.” —Washington Post“A must for any serious student of quilts.” —Quilter’s NotebookA “classic quilt tome.”—USA Today

    She wrote it but she shouldn't have. She wrote it but look what she wrote about. She wrote it but she isn't really an artist, and it isn't really art. She wrote it but she had help. She wrote it but she's an anomaly. She wrote it BUT..." How to Suppress Women's Writing is a meticulously researched and humorously written "guidebook" to the many ways women and other "minorities" have been barred from producing written art. In chapters entitled "Prohibitions," "Bad Faith," "Denial of Agency," Pollution of Agency," "The Double Standard of Content," "False Categorization," "Isolation," "Anomalousness," "Lack of Models," Responses," and "Aesthetics" Joanna Russ names, defines, and illustrates those barriers to art-making we may have felt but which tend to remain unnamed and thus insolvable.

    Here, women live within stringently enforced doctrines of wifely submission and male headship, and live by the Quiverfull philosophy of letting God give them as many children as possible so as to win the religion and culture wars through demographic means.From the Trade Paperback edition.

    The Rape of Nanking, or Nanking Massacre, in which at least 369,366 people were slaughtered and 80,000 women were raped by Japanese invasion troops, has become little more than a historical footnote in the West. The horror began on the morning of December 13, 1937, when the Japanese Imperial Army captured Nanking (Nanjing), which was then China's capital. Soldiers went through the streets indiscriminately killing Chinese men, women, and children without apparent provocation or excuse until in places the streets and alleys were littered with the bodies of their victims. Thousands of women were raped by Japanese soldiers; death was frequently the penalty for the slightest resistance by a victim or members of her family. Even large numbers of young girls and old women were raped throughout the city, and many cases of abnormal and sadistic behavior in connection with these rapes were reported. Many women were killed after the act and their bodies mutilated. For the next six weeks, while horrific rape continued, wholesale murder of male civilians was conducted with the apparent sanction of the Japanese high command. Hundreds of thousands of civilians and disarmed ex-soldiers were arrayed in formation, their hands bound behind their backs, and marched outside the city wall where, in groups, they were beheaded, or buried alive, or bayoneted, or raked with machine-gun fire, or doused with gasoline and burned. This book, using more than 400 historical photographs, many of which were taken by Japanese soldiers themselves, is published to commemorate the sixtieth anniversary of the Rape of Nanking, to remind the world of the forgotten holocaust of WWII, and to honor history and answer any attempt to deny or change it.

    She did not live to write the book but some of the material she collected found its way into her popular lectures on medieval women. These lectures are now brought together, edited by M.M. Postan, and reveal the world in which women lived, were educated, worked, and worshipped. Power gives a vivid account of the worlds of the lady, the peasant, the townswoman, and the nun. The result is a historical yet intimate picture of a period gone by yet with resonances for today. For this edition, an essay on Eileen Power, by Maxine Berg, is also included. It offers an intimate portrait of the writer and social historian.

    Over the weeks leading up to this upheaval, she talks often with her psychiatrist Dr Grene, and their relationship intensifies and complicates.Told through their respective journals, the story that emerges is at once shocking and deeply beautiful. Refracted through the haze of memory and retelling, Roseanne's story becomes an alternative, secret history of Ireland's changing character and the story of a life blighted by terrible mistreatment and ignorance, and yet marked still by love and passion and hope.

    Pushed by a domineering mother, Carmel McBain climbs her way through the pecking order and ends up at London University as an acquiescent and undernourished teenager, achieving the status so desired by her mother, but too weak to make use of it or pose a threat to anyone. Though this is Carmel's story, it reflects on a generation of girls desiring the power of men, but fearful of abandoning what is expected and proper.

    Mikhail extensively interviews these women—who’ve lost their families and loved ones, who’ve been sexually abused, psychologically tortured, and forced to manufacture chemical weapons—and as their tales unfold, an unlikely hero emerges: a beekeeper, who uses his knowledge of the local terrain, along with a wide network of transporters, helpers, and former cigarette smugglers, to bring these women, one by one, through the war-torn landscapes of Iraq, Syria, and Turkey, back into safety.In the face of inhuman suffering, this powerful work of nonfiction offers a counterpoint to Daesh’s genocidal extremism: hope, as ordinary people risk their own lives to save those of others.

    The history of the Camino is recounted, as well as several of the myths, legends, and miracle stories that have become attached--and given special meaning--to this itinerary. Emphasizing that personal myths are an essential part of this lore, this chronicle also includes stories from the confraternity of the pilgrims, people from all corners of the world who visit this walk for a great diversity of reasons, but all of whom leave having experienced the same miracle--that this pilgrimage will play a defining role in their lives.

    Focusing on Huli “passenger women,” (women who accept money for sex) Wayward Women explores the socio-economic factors that push women into the practice of transactional sex, and asks how these transactions might be an expression of resistance, or even revenge. Challenging conventional understandings of “prostitution” and “sex work,” Holly Wardlow contextualizes the actions and intentions of passenger women in a rich analysis of kinship, bridewealth, marriage, and exchange, revealing the ways in which these robust social institutions are transformed by an encompassing capitalist economy. Many passenger women assert that they have been treated “olsem maket” (like market goods) by their husbands and natal kin, and they respond by fleeing home and defiantly appropriating their sexuality for their own purposes. Experiences of rape, violence, and the failure of kin to redress such wrongs figure prominently in their own stories about becoming “wayward.” Drawing on village court cases, hospital records, and women’s own raw, caustic , and darkly funny narratives, Wayward Women provides a riveting portrait of the way modernity engages with gender to produce new and contested subjectivities.

    Among those who have disparaged romance reading are feminists, literary critics, and theorists of mass culture. They claim that romances enforce the woman reader's dependence on men and acceptance of the repressive ideology purveyed by popular culture. Radway questions such claims, arguing that critical attention "must shift from the text itself, taken in isolation, to the complex social event of reading." She examines that event, from the complicated business of publishing and distribution to the individual reader's engagement with the text.Radway's provocative approach combines reader-response criticism with anthropology and feminist psychology. Asking readers themselves to explore their reading motives, habits, and rewards, she conducted interviews in a midwestern town with forty-two romance readers whom she met through Dorothy Evans, a chain bookstore employee who has earned a reputation as an expert on romantic fiction. Evans defends her customers' choice of entertainment; reading romances, she tells Radway, is no more harmful than watching sports on television."We read books so we won't cry" is the poignant explanation one woman offers for her reading habit. Indeed, Radway found that while the women she studied devote themselves to nurturing their families, these wives and mothers receive insufficient devotion or nurturance in return. In romances the women find not only escape from the demanding and often tiresome routines of their lives but also a hero who supplies the tenderness and admiring attention that they have learned not to expect.The heroines admired by Radway's group defy the expected stereotypes; they are strong, independent, and intelligent. That such characters often find themselves to be victims of male aggression and almost always resign themselves to accepting conventional roles in life has less to do, Radway argues, with the women readers' fantasies and choices than with their need to deal with a fear of masculine dominance.These romance readers resent not only the limited choices in their own lives but the patronizing atitude that men especially express toward their reading tastes. In fact, women read romances both to protest and to escape temporarily the narrowly defined role prescribed for them by a patriarchal culture. Paradoxically, the books that they read make conventional roles for women seem desirable. It is this complex relationship between culture, text, and woman reader that Radway urges feminists to address. Romance readers, she argues, should be encouraged to deliver their protests in the arena of actual social relations rather than to act them out in the solitude of the imagination.In a new introduction, Janice Radway places the book within the context of current scholarship and offers both an explanation and critique of the study's limitations.

    Written with a powerful and personal voice, Schulman’s book is part gossipy narrative, part behind-the-scenes glimpse into the New York theater culture, and part polemic on how mainstream artists co-opt the work of “marginal” artists to give an air of diversity and authenticity to their own work. Rising above the details of her own case, Schulman boldly uses her suspicions of copyright infringement as an opportunity to initiate a larger conversation on how AIDS and gay experience are being represented in American art and commerce. Closely recounting her discovery of the ways in which Rent took materials from her own novel, Schulman takes us on her riveting and infuriating journey through the power structures of New York theater and media, a journey she pursued to seek legal restitution and make her voice heard. Then, to provide a cultural context for the emergence of Rent—which Schulman experienced first-hand as a weekly theater critic for the New York Press at the time of Rent’s premiere—she reveals in rich detail the off- and off-off-Broadway theater scene of the time. She argues that these often neglected works and performances provide more nuanced and accurate depictions of the lives of gay men, Latinos, blacks, lesbians and people with AIDS than popular works seen in full houses on Broadway stages. Schulman brings her discussion full circle with an incisive look at how gay and lesbian culture has become rapidly commodified, not only by mainstream theater productions such as Rent but also by its reduction into a mere demographic made palatable for niche marketing. Ultimately, Schulman argues, American art and culture has made acceptable a representation of “the homosexual” that undermines, if not completely erases, the actual experiences of people who continue to suffer from discrimination or disease. Stagestruck’s message is sure to incite discussion and raise the level of debate about cultural politics in America today.

    They explain what happened to the goddess, when, and how she was excluded from western culture, and the implications of this loss.