In the inaugural issue of Ms. Magazine, the feminist activist Judy Syfers proclaimed that she "would like a wife," offering a wry critique of the state of marriage in modern America. After all, she observed, a wife could provide Syfers with free childcare and housecleaning services as well as wages from a job. Outside the pages of Ms., divorced men's rights activist Charles Metz opened his own manifesto on marriage reform with a triumphant recognition that "noise is swelling from hundreds of thousands of divorced male victims." In the 1960s and 70s, a broad array of Americans identified marriage as a problem, and according to Alison Lefkovitz, the subsequent changes to marriage law at the state and federal levels constituted a social and legal revolution. The law had long imposed breadwinner and homemaker roles on husbands and wives respectively. In the 1960s, state legislatures heeded the calls of divorced men and feminist activists, but their reforms, such as no-fault divorce, generally benefitted husbands more than wives. Meanwhile, radical feminists, welfare rights activists, gay liberationists, and immigrant spouses fought for a much broader agenda, such as the extension of gender-neutral financial obligations to all families or the separation of benefits from family relationships entirely. But a host of conservatives stymied this broader revolution. Therefore, even the modest victories that feminists won eluded less prosperous Americans—marriage rights were available to those who could afford them. Examining the effects of law and politics on the intimate space of the home, Strange Bedfellows recounts how the marriage revolution at once instituted formal legal equality while also creating new forms of political and economic inequality that historians—like most Americans—have yet to fully understand.
On two separate days in August 1945, the United States dropped atomic bombs over the Japanese cities of Hiroshima and Nagasaki. As the seventy-fifth anniversary of these cataclysmic bombings draws near, American and Japanese citizens are seeking new ways to memorialize these events for future generations. In Discordant Memories, Alison Fields explores—through the lenses of multiple disciplines—ongoing memories of the two bombings. Enhanced by striking color and black-and-white images, this book is an innovative contribution to the evolving fields of memory studies and nuclear humanities. To reveal the layered complexities of nuclear remembrance, Fields analyzes photography, film, and artworks; offers close readings of media and testimonial accounts; traces site visits to atomic museums in New Mexico and Japan; and features artists who give visual form to evolving memories. According to Fields, such expressions of memory both inspire group healing and expose struggles with past trauma. Visual forms of remembrance—such as science museums, peace memorials, photographs, and even scars on human bodies—serve to contain or manage painful memories. And yet, the author claims, distinct cultures lay claim to vastly different remembrances of nuclear history. Fields analyzes a range of case studies to uncover these discordant memories and to trace the legacies of nuclear weapons production and testing. Her subjects include the Bradbury Science Museum in Los Alamos, New Mexico; the Hiroshima Peace Memorial Museum in Japan; the atomic photography of Carole Gallagher and Patrick Nagatani; and artworks and experimental films by Will Wilson and Nanobah Becker. In the end, Fields argues, the trauma caused by nuclear weapons can never be fully contained. For this reason, commemorations of their effects are often incomplete and insufficient. Differences between individual memories and public accounts are also important to recognize. Discordant Memories illuminates such disparate memories in all their rich complexity.
Strange Bedfellows recounts the unlikely ways in which the efforts of feminists and divorced men's activists dovetailed with the activity of lawmakers, judges, welfare activists, immigrant spouses, the LGBTQ community, the Reagan coalition, and other Americans, to redefine family and marriage without relying on traditional gender norms.
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