Riots and demonstrations, the lifeblood of American social and political protest in the 1960s, are now largely a historical memory. But Mary Fainsod Katzenstein argues that protest has not disappeared--it has simply moved off the streets into the country's core institutions. As a result, conflicts over sexual harassment, affirmative action, and the rights of women, gays and lesbians, and people of color now touch us more than ever in our daily lives, whether we are among those seeking change or those threatened by its prospects. No one is more aware of this than women demanding change from within the United States military and the American Catholic church. Women in uniform are deeply patriotic and women active in the church are devoted to their callings. Yet Katzenstein shows that these women often feel isolated and demeaned, confronted by challenges as subtle as condescension and as blatant as career obstruction. Although faithful to their institutions, many have proved fearless in their attempts to reshape them. Drawing on interviews with over a hundred women in the military and the church--including senior officers, combat pilots, lay activists, and nuns--this book gives voice to the struggles and vision of these women as they have moved protest into the mainstream. Katzenstein shows why the military and the church, similarly hierarchical and insistent on obedience, have come to harbor deeply different forms of protest. She demonstrates that women in the military have turned to the courts and Congress, whereas feminists in the church have used "discursive" protests--writing, organizing workshops and conferences--to rethink in radical ways the meanings of faith and justice. These different strategies, she argues, reflect how the law regulates the military but leaves the church alone. Faithful and Fearless calls our attention to protest within institutions as a new stage in the history both of feminism and of social movements in America. The book is an inspiring account of strength in the face of adversity and a groundbreaking contribution to the study of American feminism, social protest, and the historical development of institutions in American society.
Riots and demonstrations, the lifeblood of American social and political protest in the 1960s, are now largely a historical memory. But Mary Fainsod Katzenstein argues that protest has not disappeared--it has simply moved off the streets into the country's core institutions. As a result, conflicts over sexual harassment, affirmative action, and the rights of women, gays and lesbians, and people of color now touch us more than ever in our daily lives, whether we are among those seeking change or those threatened by its prospects. No one is more aware of this than women demanding change from within the United States military and the American Catholic church. Women in uniform are deeply patriotic and women active in the church are devoted to their callings. Yet Katzenstein shows that these women often feel isolated and demeaned, confronted by challenges as subtle as condescension and as blatant as career obstruction. Although faithful to their institutions, many have proved fearless in their attempts to reshape them. Drawing on interviews with over a hundred women in the military and the church--including senior officers, combat pilots, lay activists, and nuns--this book gives voice to the struggles and vision of these women as they have moved protest into the mainstream. Katzenstein shows why the military and the church, similarly hierarchical and insistent on obedience, have come to harbor deeply different forms of protest. She demonstrates that women in the military have turned to the courts and Congress, whereas feminists in the church have used "discursive" protests--writing, organizing workshops and conferences--to rethink in radical ways the meanings of faith and justice. These different strategies, she argues, reflect how the law regulates the military but leaves the church alone. Faithful and Fearless calls our attention to protest within institutions as a new stage in the history both of feminism and of social movements in America. The book is an inspiring account of strength in the face of adversity and a groundbreaking contribution to the study of American feminism, social protest, and the historical development of institutions in American society.
A distinguished scholar presents a landmark historical perspective on parenthood in America. This trailblazing book suggests that behind the rhetoric of maternal responsibility are issues of power, resources, and control. "Berry's book could be a significant impetus for corporate executives and political leaders, conservatives and liberals, and mothers and fathers to support parental involvement that is gender-free."--The Washington Post Book World.
In 1963, as Betty Friedan's Feminine Mystique appeared and civil rights activists marched on Washington, a separate but related social movement emerged among American Catholics, says Mary Henold. Thousands of Catholic feminists--both lay women and women religious--marched, strategized, theologized, and prayed together, building sisterhood and confronting sexism in the Roman Catholic Church. In the first history of American Catholic feminism, Henold explores the movement from the 1960s through the early 1980s, showing that although Catholic feminists had much in common with their sisters in the larger American feminist movement, Catholic feminism was distinct and had not been simply imported from outside. Catholic feminism grew from within the church, rooted in women's own experiences of Catholicism and religious practice, Henold argues. She identifies the Second Vatican Council (1962-65), an inspiring but overtly sexist event that enraged and exhilarated Catholic women in equal measure, as a catalyst of the movement within the church. Catholic feminists regularly explained their feminism in terms of their commitment to a gospel mandate for social justice, liberation, and radical equality. They considered feminism to be a Christian principle. Yet as Catholic feminists confronted sexism in the church and the world, Henold explains, they struggled to integrate the two parts of their self-definition. Both Catholic culture and feminist culture indicated that such a conjunction was unlikely, if not impossible. Henold demonstrates that efforts to reconcile faith and feminism reveal both the complex nature of feminist consciousness and the creative potential of religious feminism.
In a major new book, Lucian Pye reconceptualizes Asian political development as a product of cultural attitudes about power and authority. He contrasts the great traditions of Confucian East Asia with the Southeast Asian cultures and the South Asian traditions of Hinduism and Islam, and explores the national differences within these larger civilizations. Breaking with modern political theory, Pye believes that power differs profoundly from one culture to another. In Asia the masses of the people are group-oriented and respectful of authority, while their leaders are more concerned with dignity and upholding collective pride than with problem-solving. As culture decides the course of political development, Pye shows how Asian societies, confronted with the task of setting up modern nation-states, respond by fashioning paternalistic forms of power that satisfy their deep psychological craving for security. This new paternalism may appear essentially authoritarian to Western eyes, but Pye maintains that it is a valid response to the people's needs and will ensure community solidarity and strong group loyalties. He predicts that we are certain to see emerging from Asia's accelerating transformation some new version of modern society that may avoid many of the forms of tension common to Western civilization but may also produce a whole new set of problems. This book revitalizes Asian political studies on a plane that comprehends the large differences between Asia and the West and at the same time is sensitive to the subtle variations among the many Asian cultures. Its comparative perspective will provide indispensable insights to anyone who wishes to think more deeply about the modern Asian states.
Thanks to new reproductive technologies and new ways of forming families, the world of parenting is opening up as never before. What defines a legal family? Should there be any restrictions on buying and selling eggs and sperm, or hiring "surrogate mothers"? How many parents can a child have? While there's no going back to the traditional family, Mary Lyndon Shanley shows us that we don't have to live in moral chaos. She offers a new vision of family law that puts each child's right to be cared for at its center, while also taking into account the complex needs of every family member.
This annotated bibliography, a volume in the Greenwood series, Bibliographies and Indexes in Religious Studies, provides access to the numerous writings, from the 1960s through the 1990s, on feminism and Christian tradition. Major feminist theologians and sociologists are represented. As a guide to further research, this cross-disciplinary approach presents themes and issues in both a historical and a topical framework. An extensive overview of feminism in relation to the women's movement, women's studies, sociology and American religion introduces the literature and provides a historical context for the nearly one thousand entries that follow. Cross-referenced throughout, the literature is presented in six thematic categories that include introductory and background materials, feminism and the development of feminist theology, topical literatures in feminist theology, feminism and womanist theology, religious leadership of women, and responses and recent developments. Separate author, subject, and title indexes complete the volume.
Through detailed ethnographic analysis of one conservative and one progressive parish, this book reveals how church metaphors and religious identities matter to parishioners' marriages, childrearing, and work-family balance; connect everyday life with public politics; and unintentionally fragment the Catholic tradition.
Through the re-interpretation of influential thinkers such as Arendt, Weil, Beauvoir and Habermas, Mary G. Dietz weds the concerns of demcratic thought with that of feminist political theory, demonstrating how important feminist theory has become to democratic thinking more generally. Bringing together fifteen years of commentary on critical debates, Turning Operations begins with problems central to feminism and ends with a series of reflections on the "the politics of politics," inviting the reader to think more expansively about the expressly public nature of political life.
For more than a quarter century, steel mills in the United States and Canada have produced more than metal: they have produced a new kind of worker and union activist -- "Women of Steel." In an era labeled postfeminist and postindustrial, women have created spaces in this quintessentially male-dominated workforce from which to mobilize for their rights as women and workers. In Union Women, Mary Margaret Fonow captures the stories of the women of the United Steelworkers. She focuses on a tenacious group who used their developing power in the union to challenge sex discrimination and to advocate for women's rights, and applied their transnational resources to construct a feminist response to globalization and economic restructuring. In the process, they have transformed the organizations, resources, and networks of both the labor and women's movements, and have in turn transformed themselves into feminists. In Union Women Fonow uses statistical, archival, and ethnographic research methods to provide a broad historical account of women in the steel industry. Fonow's sweeping approach allows her to examine several key issues in social movement, feminist, and political theory, and to show that insights from these fields shape each other. She explores how social movements are gendered, how working-class women develop a feminist consciousness, and how this process is informed by intersecting demands of race, class, and gender. As a comparative, cross-national study, Union Women also demonstrates how different political and social cultures affect women's organizing and strategic decisions. Finally, Fonow emphasizes that economic restructuring and globalization pose immediate challenges forwomen as laborers and activists, and that, in order to survive, all unions must develop organizing and mobilization strategies informed by feminism and other social movements.
The sociological study of organizations encompasses both planned and formal organizations as well as spontaneous and informal ones. Sociologists examine organizations with attention to structure and objectives, interactions among members and among organizations, the relationship between the organization and its environment and the social significance or social meaning of the organization. The ways of defining and examining organizations vary depending on the theoretical emphasis. This book focuses on three things: * providing a wide and historically accurate portrait of the diversity of sociological theories and their application to organizational studies * updating selections that reflect a variety of ways that new technology affects methods of organizing and types of organizations * including readings that examine a range of both formal and informal structures, and both deliberate and impromptu interactions. Lively and provocative, this textbook is theoretically rigorous, disciplinarily informed and representative of heterogeneity within organizational studies.
Women, we are told, should not own guns. Women, we are told, are more likely to be injured by their own guns than to fend off an attack themselves. This "fact" is rooted in a fundamental assumption of female weakness and vulnerability. Why should a woman not be every bit as capable as a man of using a firearm in self-defense? And yet the reality is that millions of American women--somewhere between 11,000,000 and 17,000,000--use guns confidently and competently every day. Women are hunting, using firearms in their work as policewomen and in the military, shooting for sport, and arming themselves for personal security in ever-increasing numbers. What motivates women to possess firearms? What is their relationship to their guns? And who exactly are these women? Crucially, can a woman be a gun-owner and a feminist too? Women's growing tendency to arm themselves has in recent years been political fodder for both the right and the left. Female gun owners are frequently painted as "trying to be like men" (the conservative perspective) or "capitulating to patriarchal ideas about power" (the liberal critique). Eschewing the polar extremes in the heated debate over gun ownership and gun control, and linking firearms and feminism in novel fashion, Mary Zeiss Stange and Carol K. Oyster here cut through the rhetoric to paint a precise and unflinching account of America's gun women.
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