of California, Irvine) explores the historical development of prothin, antifat ideologies deployed in support of Western, patriarchal white supremacy. Beginning in the aesthetic ideals circulated by Renaissance thinkers and artists and bringing her narrative up into the 1990s, Strings charts how white Europeans and Anglo-Americans developed ideals of race and beauty that both explicitly and figuratively juxtaposed slim, desirable white women against corpulent, seemingly monstrous black women. The work is divided into three sections. The two chapters in the first part consider how Renaissance white women and women of color were depicted as plump and feminine, separated by class, yet belonging to the same gender. The second part of the work charts the rise of modern racial ideologies that yoked feminine beauty to Protestant, Anglo-Saxon whiteness. Later chapters and the epilogue consider how Americans normalized the "scientific management" of white women's bodies for the purpose of racial uplift, a project that continued to situate black women as the embodied Other. The author does not address fat from the angle of health or previous attitudes white Europeans held towards corpulence.

    In fact, right up to the Industrial Revolution the fiber arts were an enormous economic force, belonging primarily to women.Despite the great toil required in making cloth and clothing, most books on ancient history and economics have no information on them. Much of this gap results from the extreme perishability of what women produced, but it seems clear that until now descriptions of prehistoric and early historic cultures have omitted virtually half the picture.Elizabeth Wayland Barber has drawn from data gathered by the most sophisticated new archaeological methods—methods she herself helped to fashion.

    In this brilliant history of the phenomenon, Richardson shares debutantes’ own words—from diaries, letters, and interviews—throughout her vivid telling, beginning in Henry VIII’s era, sweeping through Queen Elizabeth I’s court, crossing back and forth the Atlantic to colonial Philadelphia, African American communities, Jane Austen’s England, and Mrs. Astor’s parties, ultimately arriving at the contemporary New York Infirmary and International balls.Whether maligned for its archaic attitude and objectification of women or praised for raising money for charities and providing a necessary coming-of-age ritual, the debutante tradition has more to tell us in this entertaining and illuminating book.

    An award-winning investigative journalist, he used his real name; In American Prison, Bauer weaves a much deeper reckoning with his experiences together with a thoroughly researched history of for-profit prisons in America from their origins in the decades before the Civil War. For, as he soon realized, we can't understand the cruelty of our current system and its place in the larger story of mass incarceration without understanding where it came from. Private prisons became entrenched in the South as part of a systemic effort to keep the African-American labor force in place in the aftermath of slavery, and the echoes of these shameful origins are with us still.

    Turning her acute observational powers on the media, popular culture, and political life, Faludi unearths a barely acknowledged but bedrock societal drama shot through with baffling contradictions. Why, she asks, did our culture respond to an assault against American global dominance with a frenzied summons to restore "traditional" manhood, marriage, and maternity? Why did we react as if the hijackers had targeted not a commercial and military edifice but the family home and nursery? Why did an attack fueled by hatred of Western emancipation lead us to a regressive fixation on Doris Day womanhood and John Wayne masculinity, with trembling "security moms," swaggering presidential gunslingers, and the "rescue" of a female soldier cast as a "helpless little girl"? The answer, Faludi finds, lies in a historical anomaly unique to the American experience: the nation that in recent memory has been least vulnerable to domestic attack was forged in traumatizing assaults by nonwhite "barbarians" on town and village. That humiliation lies concealed under a myth of cowboy bluster and feminine frailty, which is reanimated whenever threat and shame looms. Brilliant and important, The Terror Dream shows what 9/11 revealed about us--and offers the opportunity to look at ourselves anew.

    Walters examines the difficulties and inequities that women still face, more than forty years after the new wave of 1960s feminism--difficulties, particularly, in combining domesticity, motherhood and work outside the home. How much have women's lives really changed? In the West, women still come up against the glass ceiling at work, with most earning considerably less than their male counterparts. What are we to make of the now commonplace insistence that feminism deprives men of their rights and dignities? And how does one tackle the issue of female emancipation in different cultural and economic environments--in, for example, Islam, Hinduism, the Middle East, Africa, and the Indian sub-continent?

    Major work from the American social worker, sociologist, philosopher and reformer, known in America as the "mother of social work."

    government policy toward Indians in the early 1800s is that it persisted in removing to the West those who had most successfully adapted to European values. As whites encroached on Cherokee land, many Native leaders responded by educating their children, learning English, and developing plantations. Such a leader was Ridge, who had fought with Andrew Jackson against the British. As he and other Cherokee leaders grappled with the issue of moving, the land-hungry Georgia legislatiors, with the aid of Jackson, succeeded in ousting the Cherokee from their land, forcing them to make the arduous journey West on the infamous "Trail of Tears." (Library Journal)

    Challenging the commonly held assumption that the “moral majority” backed Donald Trump for purely pragmatic reasons, Du Mez reveals that Donald Trump in fact represents the fulfillment, rather than the betrayal, of white evangelicals’ most deeply held values.Jesus and John Wayne is a sweeping account of the last seventy-five years of white evangelicalism, showing how American evangelicals have worked for decades to replace the Jesus of the Gospels with an idol of rugged masculinity and Christian nationalism, or in the words of one modern chaplain, with “a spiritual badass.” As Du Mez explains, the key to understanding this transformation is to recognize the role of culture in modern American evangelicalism. Many of today’s evangelicals may not be theologically astute, but they know their VeggieTales, they’ve read John Eldredge’s Wild at Heart, and they learned about purity before they learned about sex—and they have a silver ring to prove it. Evangelical books, films, music, clothing, and merchandise shape the beliefs of millions. And evangelical popular culture is teeming with muscular heroes—mythical warriors and rugged soldiers, men like Oliver North, Ronald Reagan, Mel Gibson, and the Duck Dynasty clan, who assert white masculine power in defense of “Christian America.” Chief among these evangelical legends is John Wayne, an icon of a lost time when men were uncowed by political correctness, unafraid to tell it like it was, and did what needed to be done.Trump, in other words, is hardly the first flashy celebrity to capture evangelicals’ hearts and minds, nor is he the first strongman to promise evangelicals protection and power. Indeed, the values and viewpoints at the heart of white evangelicalism today—patriarchy, authoritarian rule, aggressive foreign policy, fear of Islam, ambivalence toward #MeToo, and opposition to Black Lives Matter and the LGBTQ community—are likely to persist long after Trump leaves office.A much-needed reexamination, Jesus and John Wayne explains why evangelicals have rallied behind the least-Christian president in American history and how they have transformed their faith in the process, with enduring consequences for all of us.

    This pioneering work, first published in 1986, documents the continuing vitality of American Indian traditions and the crucial role of women in those traditions.