More than a journey through a turbulent time in American history, this is the story of a black woman's battle to define herself.

    Marie-Joseph Angélique, a twenty-nine-year-old slave, was arrested, tried, and found guilty of starting the blaze that consumed forty-six buildings. Suspecting that she had not acted alone and angered that she had maintained her innocence, Angélique's condemners tortured her after the trial. She confessed but named no accomplices. Before Angélique was hanged, she was paraded through the city. Afterward, her corpse was burned. Angélique, who had been born in Portugal, faded into the shadows of Canadian history, vaguely remembered as the alleged arsonist behind an early catastrophic fire.The result of fifteen years of research, The Hanging of Angélique vividly tells the story of this strong-willed woman. Afua Cooper draws on extensive trial records that offer, in Angélique's own words, a detailed portrait of her life and a sense of what slavery was like in Canada at the time. Predating other first-person accounts by more than forty years, these records constitute what is arguably the oldest slave narrative in the New World.Cooper sheds new light on the largely misunderstood or ignored history of slavery in Canada. She refutes the myth that Canada was a haven at the end of the Underground Railroad. Cooper also provides a context for Canada in the larger picture of transatlantic slavery while re-creating the tragic life of one woman who refused to accept bondage.

    A vital counter-interpretation of madness in women, showing how it is often a consequence of, rather than a deviation from, the traditional female role.

    Foregrounding the state-sanctioned murder of Eric Garner in a historical analysis of the policing, disenfranchisement, and invisibilizing of fat Black men and trans and nonbinary AMAB people, Harrison discusses the pervasive, insidious ways that anti-fat anti-Blackness shows up in everyday life. Fat people can be legally fired in 49 states for being fat; they’re more likely to be houseless. Fat people die at higher rates from misdiagnosis or non-treatment; fat women are more likely to be sexually assaulted. And at the intersections of fatness, race, disability, and gender identity, these abuses are exacerbated.Taking on desirability politics, f*ckability, healthism, hyper-sexualization, invisibility, and the connections between anti-fatness and police violence, Harrison viscerally and vividly illustrates the myriad harms of anti-fat anti-Blackness–and offers strategies for dismantling denial, unlearning the cultural programming that says “fat is bad,” and moving beyond the world we have now toward one that makes space for the fat and Black.

    . . a work of impassioned advocacy."         --PeopleA hundred years ago, women were lacing themselves into corsets and teaching their daughters to do the same. The ideal of the day, however, was inner beauty: a focus on good deeds and a pure heart. Today American women have more social choices and personal freedom than ever before. But fifty-three percent of our girls are dissatisfied with their bodies by the age of thirteen, and many begin a pattern of weight obsession and dieting as early as eight or nine. Why?In The Body Project, historian Joan Jacobs Brumberg answers this question, drawing on diary excerpts and media images from 1830 to the present. Tracing girls' attitudes toward topics ranging from breast size and menstruation to hair, clothing, and cosmetics, she exposes the shift from the Victorian concern with inner beauty to our modern focus on outward appearance--in particular, the desire to be model-thin and sexy. Compassionate, insightful, and gracefully written, The Body Project explores the gains and losses adolescent girls have inherited since they shed the corset and the ideal of virginity for a new world of sexual freedom and consumerism--a world in which the body is their primary project."Joan Brumberg's book offers us an insightful and entertaining history behind the destructive mantra of the '90s--'I hate my body!'" --Katie Couric

    This groundbreaking work seeks nothing less than fundamental cultural change: the transformation of basic attitudes about power, gender, race, and sexuality.The editors thoroughly reviewed the book for this new edition, selecting eight new essays that address topics such as rape as war crime, sports and sexual violence, sexual abuse among the clergy, conflict between traditional mores and women's rights in the Asian American and Latin American communities, as well insightful analyses of cyberporn.The diverse contributors are activists, opinion leaders, theologians, policymakers, educators, and authors of both genders. An excellent text for undergraduate classes in Women's Studies, Family Sociology or Criminal Justice, the book is being reissued on the 10th anniversary of the Violence Against Women Act.

    Davis, and Toni Morrison, argue that we have reached a crisis of democracy represented by an ominous shift toward a renewed white nationalism in which racism is operating in coded, quasi-respectable new forms.

    Drawing on the ideas of several twentieth century continental philosophers--including Simone de Beauvoir, Martin Heidegger, Luce Irigaray, Julia Kristeva, and Maurice Merleau-Ponty--Young constructs rigorous analytic categories for interpreting embodied subjectivity. The essays combine theoretical description of experience with normative evaluation of the unjust constraints on their freedom and opportunity that continue to burden many women.The lead essay rethinks the purpose of the category of "gender" for feminist theory, after important debates have questioned its usefulness. Other essays include reflection on the meaning of being at home and the need for privacy in old age residences as well as essays that analyze aspects of the experience of women and girls that have received little attention even in feminist theory--such as the sexuality of breasts, or menstruation as punctuation in a woman's life story. Young describes the phenomenology of moving in a pregnant body and the tactile pleasures of clothing.While academically rigorous, the essays are also written with engaging style, incorporating vivid imagery and autobiographical narrative. On Female Body Experience raises issues and takes positions that speak to scholars and students in philosophy, sociology, geography, medicine, nursing, and education.

    Cover topics as terroism, racism, thnic conflict and sexuality. No CD ROM

    Since the women spent time in the Deep South, many also describe risking their lives through beatings and arrests and witnessing unspeakable violence. These intense stories depict women, many very young, dealing with extreme fear and finding the remarkable strength to survive. The women in SNCC acquired new skills, experienced personal growth, sustained one another, and even had fun in the midst of serious struggle. Readers are privy to their analyses of the Movement, its tactics, strategies, and underlying philosophies. The contributors revisit central debates of the struggle including the role of nonviolence and self-defense, the role of white people in a black-led movement, and the role of women within the Movement and the society at large.   Each story reveals how the struggle for social change was formed, supported, and maintained by the women who kept their "hands on the freedom plow." As the editors write in the introduction, "Though the voices are different, they all tell the same story--of women bursting out of constraints, leaving school, leaving their hometowns, meeting new people, talking into the night, laughing, going to jail, being afraid, teaching in Freedom Schools, working in the field, dancing at the Elks Hall, working the WATS line to relay horror story after horror story, telling the press, telling the story, telling the word. And making a difference in this world."

    Hailed for its scientific analysis and poetic grace when it was first published in 1952, the book remains a vital force today.

    An eloquent document of the civil rights movement that remains a work of profound social relevance 25 years after it was first published.

    It tells the astonishing story of sex in the West from the ancients to the moderns in a precise account of developments in reproductive anatomy and physiology. We cannot fail to recognize the players in Thomas Laqueur's story--the human sexual organs and pleasures, food, blood, semen, egg, sperm--but we will be amazed at the plots into which they have been woven by scientists, political activists, literary figures, and theorists of every stripe.Laqueur begins with the question of why, in the late eighteenth century, woman's orgasm came to be regarded as irrelevant to conception, and he then proceeds to retrace the dramatic changes in Western views of sexual characteristics over two millennia. Along the way, two "master plots" emerge. In the one-sex story, woman is an imperfect version of man, and her anatomy and physiology are construed accordingly: the vagina is seen as an interior penis, the womb as a scrotum, the ovaries as testicles. The body is thus a representation, not the foundation, of social gender. The second plot tends to dominate post-Enlightenment thinking while the one-sex model is firmly rooted in classical learning. The two-sex story says that the body determines gender differences, that woman is the opposite of man with incommensurably different organs, functions, and feelings. The two plots overlap; neither ever holds a monopoly. Science may establish many new facts, but even so, Laqueur argues, science was only providing a new way of speaking, a rhetoric and not a key to female liberation or to social progress. Making Sex ends with Freud, who denied the neurological evidence to insist that, as a girl becomes a woman, the locus of her sexual pleasure shifts from the clitoris to the vagina; she becomes what culture demands despite, not because of, the body. Turning Freud's famous dictum around, Laqueur posits that destiny is anatomy. Sex, in other words, is an artifice.This is a powerful story, written with verve and a keen sense of telling detail (be it technically rigorous or scabrously fanciful). Making Sex will stimulate thought, whether argument or surprised agreement, in a wide range of readers.

    Brutal. Male. One of these stereotypes of the Ku Klux Klan offer a misleading picture. In Women of the Klan, sociologist Kathleen Blee unveils an accurate portrait of a racist movement that appealed to ordinary people throughout the country. In so doing, she dismantles the popular notion that politically involved women are always inspired by pacifism, equality, and justice."All the better people," a former Klanswoman assures us, were in the Klan. During the 1920s, perhaps half a million white native-born Protestant women joined the Women's Ku Klux Klan (WKKK). Like their male counterparts, Klanswomen held reactionary views on race, nationality, and religion. But their perspectives on gender roles were often progressive. The Klan publicly asserted that a women's order could safeguard women's suffrage and expand their other legal rights. Privately the WKKK was working to preserve white Protestant supremacy.Blee draws from extensive archival research and interviews with former Klan members and victims to underscore the complexity of extremist right-wing political movements. Issues of women's rights, she argues, do not fit comfortably into the standard dichotomies of "progressive" and "reactionary." These need to be replaced by a more complete understanding of how gender politics are related to the politics of race, religion, and class.

    Prevailing classifications have sometimes assigned Jews to the white race and at other times have created an off-white racial designation for them. Those changes in racial assignment have shaped the ways American Jews of different eras have constructed their ethnoracial identities. Brodkin illustrates these changes through an analysis of her own family's multi-generational experience. She shows how Jews, in her opinion, experience a kind of double vision that comes from racial middleness: on the one hand, marginality with regard to whiteness; on the other, whiteness and belonging with regard to blackness.