In this smart, intimate, and conversational book, Cynthia Eller delves into the twin thickets of gender theory and everyday experience to ask how we decide who is a woman-and why we find the answer important. Is a woman defined by her anatomy? Does she perceive the world differently than men? Is it her behavior that somehow marks her as inescapably female? Or is it a matter of how others evaluate her? Eller's answers demonstrate that the question is far more complicated, and its effects more pernicious, than it might at first appear.
Gentlemen and Amazons traces the nineteenth-century genesis and development of an important contemporary myth about human origins: that of an original prehistoric matriarchy. Cynthia Eller explores the intellectual history of the myth, which arose from male scholars who mostly wanted to vindicate the patriarchal family model as a higher stage of human development. Eller tells the stories these men told, analyzes the gendered assumptions they made, and provides the necessary context for understanding how feminists of the 1970s and 1980s embraced as historical "fact" a discredited nineteenth-century idea.
According to the myth of matriarchal prehistory, men and women lived together peacefully before recorded history. Society was centered around women, with their mysterious life-giving powers, and they were honored as incarnations and priestesses of the Great Goddess. Then a transformation occurred, and men thereafter dominated society. Given the universality of patriarchy in recorded history, this vision is understandably appealing for many women. But does it have any basis in fact? And as a myth, does it work for the good of women? Cynthia Eller traces the emergence of the feminist matriarchal myth, explicates its functions, and examines the evidence for and against a matriarchal prehistory. Finally, she explains why this vision of peaceful, woman-centered prehistory is something feminists should be wary of.
A fascinating introduction to one of the fastest-growing religious movements in the United States today. Through interviews, participant-observation, and analysis of movement literature, Cynthia Eller explores what women who worship the goddess believe; how they express those beliefs in private, in public, and in the political realm; and the place of feminist spirituality in the history of American religion.
The mother of a graduate and also four daughters, Cynthia Seton is a woman steeped in the classical liberal tradition, and she intended, in this book, to put spirit into those over thirty, rally her own side to the defense of reason and orderly change. But she found her mind traveling another journey entirely, slipping from a dispassionate assessment of today's unhonoring and disdainful youth, down and backward to an intimate probe of the classism that had molder her younger self - what kind of woman, wife, mother, she had been groomed to be - and she looked and beheld that it was not a very good thing after all."--Jacket
The collapse of her brief marriage has stalled Bea Nightingale's life, leaving her middle-aged and alone, teaching in an impoverished borough of 1950s New York. A plea from her estranged brother gives Bea the excuse to escape lassitude by leaving for Paris to retrieve a nephew she barely knows; but the siren call of Europe threatens to deafen Bea to the dangers of entangling herself in the lives of her brother's family. The story of Bea's travails on the continent is a fierce and heartbreaking insight into the curious nature of love: how it can be commanded and abused; earned and cherished; or even lost altogether.
A fascinating introduction to one of the fastest-growing religious movements in the United States today. Through interviews, participant-observation, and analysis of movement literature, Cynthia Eller explores what women who worship the goddess believe; how they express those beliefs in private, in public, and in the political realm; and the place of feminist spirituality in the history of American religion.
First published in 1999, Worlds Apart examined the nature of poverty through the stories of real people in three remote rural areas of the United States: New England, Appalachia, and the Mississippi Delta. In this new edition, Duncan returns to her original research, interviewing some of the same people as well as some new key informants. Duncan provides powerful new insights into the dynamics of poverty, politics, and community change. "Duncan, through in-depth investigation and interviews, concludes that only a strong civic culture, a sense among citizens of community and the need to serve that community, can truly address poverty. . . . Moving and troubling. Duncan has created a remarkable study of the persistent patterns of poverty and power."—Kirkus Reviews "The descriptions of rural poverty in Worlds Apart are interesting and read almost like a novel."—Choice
The Dakota Sioux Experience at Flandreau and Pipestone Indian Schools illuminates the relationship between the Dakota Sioux community and the schools and surrounding region, as well as the community’s long-term effort to maintain its role as caretaker of the “sacred citadel” of its people. Cynthia Leanne Landrum explores how Dakota Sioux students at Flandreau Indian School in South Dakota and at Pipestone Indian School in Minnesota generally accepted the idea that they should attend these particular boarding institutions because they saw them as a means to an end and ultimately as community schools. This construct operated within the same philosophical framework in which some Eastern Woodland nations approached a non-Indian education that was simultaneously tied to long-term international alliances between Europeans and First Peoples beginning in the seventeenth and eighteenth centuries. Landrum provides a new perspective from which to consider the Dakota people’s overt acceptance of this non-Native education system and a window into their ongoing evolutionary relationships, with all of the historic overtures and tensions that began the moment alliances were first brokered between the Algonquian Confederations and the European powers.
Widely regarded as a turning point in American independent cinema, Steven Soderbergh's sex, lies, and videotape (1989) launched the career of its twenty-six-year-old director, whose debut film was nominated for an Academy Award and went on to win the Cannes Film Festival's top award, the Palme d'Or. The Philosophy of Steven Soderbergh breaks new ground by investigating salient philosophical themes through the unique story lines and innovative approaches to filmmaking that distinguish this celebrated artist. Editors R. Barton Palmer and Steven M. Sanders have brought together leading scholars in philosophy and film studies for the first systematic analysis of Soderbergh's entire body of work, offering the first in-depth exploration of the philosophical ideas that form the basis of the work of one of the most commercially successful and consistently inventive filmmakers of our time.
This collection stitches together stories from the fabric of life. These unadorned personal essays embrace gardening, sewing, farming, parenting, and friendship. Spanning thirty years, they touch on the author¿s transition from California Valley Girl to rural life, and her desire to sample from a smorgasbord rather than sit down to a prix fixe meal.
Boubacar, a 15-year-old boy from Africa, moves to a rural Mississippi Delta town and soon visits The Celestial Grocery, the city center presided over by a cranky second-generation Chinese proprietor and his equally cranky jukebox. The tie that binds these lives is American popular music.
Multiple scholars and practitioners provide models and theories to understand the inter-organizational relationships between businesses and higher education. This work illuminates the complexities, expectations and long-term impact of such relationships.
In this smart, intimate, and conversational book, Cynthia Eller delves into the twin thickets of gender theory and everyday experience to ask how we decide who is a woman-and why we find the answer important. Is a woman defined by her anatomy? Does she perceive the world differently than men? Is it her behavior that somehow marks her as inescapably female? Or is it a matter of how others evaluate her? Eller's answers demonstrate that the question is far more complicated, and its effects more pernicious, than it might at first appear.
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