Taking a wholly different view, Asma Barlas develops a believer's reading of the Qur'an that demonstrates the radically egalitarian and antipatriarchal nature of its teachings.Beginning with a historical analysis of religious authority and knowledge, Barlas shows how Muslims came to read inequality and patriarchy into the Qur'an to justify existing religious and social structures and demonstrates that the patriarchal meanings ascribed to the Qur'an are a function of who has read it, how, and in what contexts. She goes on to reread the Qur'an's position on a variety of issues in order to argue that its teachings do not support patriarchy. To the contrary, Barlas convincingly asserts that the Qur'an affirms the complete equality of the sexes, thereby offering an opportunity to theorize radical sexual equality from within the framework of its teachings. This new view takes readers into the heart of Islamic teachings on women, gender, and patriarchy, allowing them to understand Islam through its most sacred scripture, rather than through Muslim cultural practices or Western media stereotypes.

    The result was a groundbreaking book in which she brought the disturbing statistics to life with skill and flair of an experienced journalist. Orenstein plumbs the minds of both boys and girls who have learned to equate masculinity with opportunity and assertiveness, and femininity with reserve and restraint. She demonstrates the cost of this insidious lesson, by taking us into the lives of real young women who are struggling with eating disorders, sexual harassment, and declining academic achievement, especially in math and science. Peggy Orenstein's SchoolGirls is a classic that belongs on the shelf with the work of Carol Gilligan, Joan Jacobs Brumberg, and Mary Pipher. It continues to be read by all who care about how our schools and our society teach girls to shortchange themselves.

    The chief Rabbi of Palestine prior to the establishment of the state of Israel, Kook (1865-1935) represents the renewal of the Jewish mystical tradition in modern times.

    1,465). When the business became a worldwide success, Postville found itself both revived and divided. The town's initial welcome of the Jews turned into confusion, dismay, and even disgust. By 1997, the town had engineered a vote on what everyone agreed was actually a referendum: whether or not these Jews should stay.The quiet, restrained Iowans were astonished at these brash, assertive Hasidic Jews, who ignored the unwritten laws of Iowa behavior in almost every respect. The Lubavitchers, on the other hand, could not compromise with the world of Postville; their religion and their tradition quite literally forbade it. Were the Iowans prejudiced, or were the Lubavitchers simply unbearable? Award-winning journalist Stephen G. Bloom found himself with a bird's-eye view of this battle and gained a new perspective on questions that haunt America nationwide. What makes a community? How does one accept new and powerfully different traditions? Is money more important than history? In the dramatic and often poignant stories of the people of Postville - Jew and gentile, puzzled and puzzling, unyielding and unstoppable - lies a great swath of America today.

    In drawings that capture both the tumult and the telling details of that street life, Unterzakhn (Yiddish for “Underthings”) tells the story of these sisters: as wide-eyed little girls absorbing the sights and sounds of a neighborhood of struggling immigrants; as teenagers taking their own tentative steps into the wider world (Esther working for a woman who runs both a burlesque theater and a whorehouse, Fanya for an obstetrician who also performs illegal abortions); and, finally, as adults battling for their own piece of the “golden land”, where the difference between just barely surviving and triumphantly succeeding involves, for each of them, painful decisions that will have unavoidably tragic repercussions.

    Harris chronicles the personal transformation she experienced as she grew closer to the largely hidden men and women of the Hasidic world.

    It included Hebrew, a touch of the Romance and Slavic languages, and a large helping of German. In a world of earthly wandering, this pungent, witty, and infinitely nuanced speech, full of jokes, puns, and ironies, became the linguistic home of the Jews, the bond that held a people together.Here is the remarkable story of how this humble language took vigorous root in Eastern European shtetls and in the Jewish quarters of cities across Europe; how it achieved a rich literary flowering between the wars in Europe and America; how it was rejected by emancipated Jews; and how it fell victim to the Holocaust. And how, in yet another twist of destiny, Yiddish today is becoming the darling of academia. Yiddish is a history as story, a tale of flesh-and-blood people with manic humor, visionary courage, brilliant causes, and glorious flaws. It will delight everyone who cares about language, literature, and culture.

    He addresses the devastating effects of remote fathers and mourns the disappearance of male initiation rites in our culture. Finding rich meaning in ancient stories and legends, Bly uses the Grimm fairy tale "Iron John," in which the narrator, or "Wild Man," guides a young man through eight stages of male growth, to remind us of archetypes long forgotten-images of vigorous masculinity, both protective and emotionally centered.Simultaneously poetic and down-to-earth, combining the grandeur of myth with the practical and often painful lessons of our own histories, Iron John is a rare work that will continue to guide and inspire men-and women-for years to come.

    A pro-faith attempt by a Muslim woman to present a comprehensive, female-inclusive reading of the Qur'an, the sacred Islamic text.

    She then focuses on those Arab societies that played a key role in elaborating the dominant Islamic discourses about women and gender: Arabia during the period in which Islam was founded; Iraq during the classical age, when the prescriptive core of legal and religious discourse on women was formulated; and Egypt during the nineteenth and twentieth centuries, when exposure to Western societies led to dramatic social change and to the emergence of new discourses on women. Throughout, Ahmed not only considers the Islamic texts in which central ideologies about women and gender developed or were debated but also places this discourse in its social and historical context. Her book is thus a fascinating survey of Islamic debates and ideologies about women and the historical circumstances of their position in society, the first such discussion using the analytic tools of contemporary gender studies.

    Free love, common-law and transient marriages, serial partners, cohabitation outside of wedlock, queer relations, and single motherhood were among the sweeping changes that altered the character of everyday life and challenged traditional Victorian beliefs about courtship, love, and marriage. Hartman narrates the story of this radical social transformation against the grain of the prevailing century-old argument about the crisis of the black family.In wrestling with the question of what a free life is, many young black women created forms of intimacy and kinship that were indifferent to the dictates of respectability and outside the bounds of law. They cleaved to and cast off lovers, exchanged sex to subsist, and revised the meaning of marriage. Longing and desire fueled their experiments in how to live. They refused to labor like slaves or to accept degrading conditions of work.Beautifully written and deeply researched, Wayward Lives recreates the experience of young urban black women who desired an existence qualitatively different than the one that had been scripted for them—domestic service, second-class citizenship, and respectable poverty—and whose intimate revolution was apprehended as crime and pathology. For the first time, young black women are credited with shaping a cultural movement that transformed the urban landscape. Through a melding of history and literary imagination, Wayward Lives recovers their radical aspirations and insurgent desires.

    When Sigmund Freud awakened modern interest in the dream a century ago, his theory of interpretation undermined the potential insights dreams had to offer. For Freud, dreams were little more than fragmented puzzle parts made up of events from our waking lives. Most of us today still live under Freud's far-reaching influence. When we wake up after experiencing a powerful series of images, we too readily explain them away or simply ignore them all together. Whatever emotion or insight the dream evokes slowly fades. But what if Freud was wrong? Unless we challenge his deeply-ingrained assumptions, we will forever lose the gift of our dreams.International bestselling author Rodger Kamenetz believes it is not too late to reclaim the lost power of our nightly visions. Kamenetz's exploration of the world of dreams reopens all the questions scientists and psychologists claimed to have settled long ago. The culmination of decades of research, The History of Last Night's Dream is a riveting intellectual and cultural investigation of dreams and what they have to teach us. We discover how the age-old struggle between what we dream and how we interpret our dreams has shaped Western culture from biblical times to today. Kamenetz introduces us to an eighty-seven-year-old female kabbalist in Jerusalem, a suave Tibetan Buddhist dream teacher in Copenhagen, and a crusty intuitive postman-turned-dream master in northern Vermont. He fearlessly delves into this mysterious inner realm and shows us that dreams are not only intensely meaningful but that they hold essential truths about who we are. In the end, each of us has the choice to embark on this illuminating path to the soul. But one thing is certain: our dreams will never be the same again.

    The controversy was never merely academic. The legal status and security of Jews—often their very lives—depended on the answer. In WHY THE JEWS REJECTED JESUS, David Klinghoffer reveals that the Jews since ancient times accepted not only the historical existence of Jesus but the role of certain Jews in bringing about his crucifixion and death. But he also argues that they had every reason to be skeptical of claims for his divinity. For one thing, Palestine under Roman occupation had numerous charismatic would-be messiahs, so Jesus would not have been unique, nor was his following the largest of its kind. For another, the biblical prophecies about the coming of the Messiah were never fulfilled by Jesus, including an ingathering of exiles, the rise of a Davidic king who would defeat Israel’s enemies, the building of a new Temple, and recognition of God by the gentiles. Above all, the Jews understood their biblically commanded way of life, from which Jesus’s followers sought to “free” them, as precious, immutable, and eternal.Jews have long been blamed for Jesus’s death and stigmatized for rejecting him. But Jesus lived and died a relatively obscure figure at the margins of Jewish society. Indeed, it is difficult to argue that “the Jews” of his day rejected Jesus at all, since most Jews had never heard of him. The figure they really rejected, often violently, was Paul, who convinced the Jerusalem church led by Jesus’s brother to jettison the observance of Jewish law. Paul thus founded a new religion. If not for him, Christianity would likely have remained a Jewish movement, and the course of history itself would have been changed. Had the Jews accepted Jesus, Klinghoffer speculates, Christianity would not have conquered Europe, and there would be no Western civilization as we know it. WHY THE JEWS REJECTED JESUS tells the story of this long, acrimonious, and occasionally deadly debate between Christians and Jews. It is thoroughly engaging, lucidly written, and in many ways highly original. Though written from a Jewish point of view, it is also profoundly respectful of Christian sensibilities. Coming at a time when Christians and Jews are in some ways moving closer than ever before, this thoughtful and provocative book represents a genuine effort to heal the ancient rift between these two great faith traditions.

    As distant in time from the Five Books of Moses as Updike is from Shakespeare, these Late Biblical books are innovative, entertaining literary works. Women often stand center stage. The Song of Songs is a celebration of young love, frankly sensuous, with no reference to God or covenant. It offers some of the most beautiful love poems of the ancient world. The story of Queen Esther’s shrewd triumph is also a secular entertainment, with clear traces of farce and sly sexual comedy. The character of Ruth embodies the virtues of loyalty, love, and charity in a harmonious world. Enigma replaces harmony in Daniel’s feverish night dreams. The apocalyptic strangeness of Daniel echoes in works from the New Testament’s Book of Revelations to the lyrics of Bob Dylan. And Jonah, the tale of a giant fish who, on God’s command, swallows the prophet and imprisons him in his dark wet innards for three days, ends with a question that lingers, unanswered, leaving the reader to ponder the many limitations of humankind.

    This innovative primer highlights sexual liberation as it traces the lineage of “witch feminism.” Juxtaposing scholarly research on the demonization of women and female sexuality that has continued since the witch hunts of the early modern era with pop occulture analyses and interviews with activists, artists, scholars, and practitioners of witchcraft, this book enriches our contemporary conversations about reproductive rights, sexual pleasure, queer identity, pornography, sex work, and more.Kristen J. Sollee is instructor at The New School and founding editrix of Slutist, an award-winning sex positive feminist website."