Women in Fundamentalism examines the striking similarities in three extreme fundamentalist religious communities in their views about and treatment of women. Whether Christian, Jewish or Muslim, the fundamentalist offshoots of these religions subject women to myriad restrictions in their daily lives. All three seek to maintain male control over women’s bodies, women’s activities, and the people with whom women associate. The three also share common ideologies about women's “true nature" and proper place. The specific cases covered in this text are (1) Mormon polygamists, specifically the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS), who live in Utah, Arizona, Texas, and isolated enclaves in Canada and Mexico; (2) the Satmar Hasidim of Williamsburg, Brooklyn; Kiryas Joel, a town in Rockland County, New York, and several settlements in Israel; and, (3) an extreme brand of Islam practiced by the Pashtun ethnic group of Afghanistan and neighboring areas of Pakistan. This book effectively bridges the disciplines of women’s studies, religion, and anthropology, making it a valuable resource for professors and students seeking new qualitative and quantitative material on women’s positions in various religious traditions.
Brazil, a country that has always received immigrants, only rarely saw its own citizens move abroad. Beginning in the late 1980s, however, thousands of Brazilians left for the United States, Japan, Portugal, Italy, and other nations, propelled by a series of intense economic crises. By 2009 an estimated three million Brazilians were living abroad—about 40 percent of them in the United States. Goodbye, Brazil is the first book to provide a global perspective on Brazilian emigration. Drawing and synthesizing data from a host of sociological and anthropological studies, preeminent Brazilian immigration scholar Maxine L. Margolis surveys and analyzes this greatly expanded Brazilian diaspora, asking who these immigrants are, why they left home, how they traveled abroad, how the Brazilian government responded to their exodus, and how their host countries received them. Margolis shows how Brazilian immigrants, largely from the middle rungs of Brazilian society, have negotiated their ethnic identity abroad. She argues that Brazilian society abroad is characterized by the absence of well-developed, community-based institutions—with the exception of thriving, largely evangelical Brazilian churches. Margolis looks to the future as well, asking what prospects at home and abroad await the new generation, children of Brazilian immigrants with little or no familiarity with their parents' country of origin. Do Brazilian immigrants develop such deep roots in their host societies that they hesitate to return home despite Brazil's recent economic boom—or have they become true transnationals, traveling between Brazil and their adopted lands but feeling not quite at home in either one?
Brazil, a country that has always received immigrants, only rarely saw its own citizens move abroad. Beginning in the late 1980s, however, thousands of Brazilians left for the United States, Japan, Portugal, Italy, and other nations, propelled by a series of intense economic crises. By 2009 an estimated three million Brazilians were living abroad—about 40 percent of them in the United States. Goodbye, Brazil is the first book to provide a global perspective on Brazilian emigration. Drawing and synthesizing data from a host of sociological and anthropological studies, preeminent Brazilian immigration scholar Maxine L. Margolis surveys and analyzes this greatly expanded Brazilian diaspora, asking who these immigrants are, why they left home, how they traveled abroad, how the Brazilian government responded to their exodus, and how their host countries received them. Margolis shows how Brazilian immigrants, largely from the middle rungs of Brazilian society, have negotiated their ethnic identity abroad. She argues that Brazilian society abroad is characterized by the absence of well-developed, community-based institutions—with the exception of thriving, largely evangelical Brazilian churches. Margolis looks to the future as well, asking what prospects at home and abroad await the new generation, children of Brazilian immigrants with little or no familiarity with their parents' country of origin. Do Brazilian immigrants develop such deep roots in their host societies that they hesitate to return home despite Brazil's recent economic boom—or have they become true transnationals, traveling between Brazil and their adopted lands but feeling not quite at home in either one?
Walking west on 46th Street in Manhattan, just three blocks from Rockefeller Center, one passes Brazilian restaurants, the office of New York's Brazilian newspaper, a Brazilian travel agency, a business that sends remittances and wires flowers to Brazil, and a store that sells Brazilian food products, magazines, newspapers, videos, and tapes. These businesses are the tip of an ethnic iceberg, an unseen minority estimated to number some 80,000 to 100,000 Brazilians in the New York metropolitan area alone. Despite their numbers, the lives of these people remain largely hidden to scholars and the public alike. Now Maxine L. Margolis remedies this neglect with a fascinating and accessible account of the lives of New York's Brazilians. Showing that these immigrants belie American stereotypes, Margolis reveals that they are largely from the middle strata of Brazilian society: many, in fact, have university educations. Not driven by dire poverty or political repression, they are fleeing from chaotic economic conditions that prevent them from maintaining amiddle-class standard of living in Brazil. But despite their class origin and education, with little English and no work papers, many are forced to take menial jobs after their arrival in the United States. Little Brazil is not an insentient statistical portrait of this population writ large, but a nuanced account that captures what it is like to be a new immigrant in this most cosmopolitan of world cities.
Women in Fundamentalism examines the striking similarities in three extreme fundamentalist religious communities in their views about and treatment of women. Whether Christian, Jewish or Muslim, the fundamentalist offshoots of these religions subject women to myriad restrictions in their daily lives. All three seek to maintain male control over women’s bodies, women’s activities, and the people with whom women associate. The three also share common ideologies about women's “true nature" and proper place. The specific cases covered in this text are (1) Mormon polygamists, specifically the Fundamentalist Church of Jesus Christ of Latter-Day Saints (FLDS), who live in Utah, Arizona, Texas, and isolated enclaves in Canada and Mexico; (2) the Satmar Hasidim of Williamsburg, Brooklyn; Kiryas Joel, a town in Rockland County, New York, and several settlements in Israel; and, (3) an extreme brand of Islam practiced by the Pashtun ethnic group of Afghanistan and neighboring areas of Pakistan. This book effectively bridges the disciplines of women’s studies, religion, and anthropology, making it a valuable resource for professors and students seeking new qualitative and quantitative material on women’s positions in various religious traditions.
Walking west on 46th Street in Manhattan, just three blocks from Rockefeller Center, one passes Brazilian restaurants, the office of New York's Brazilian newspaper, a Brazilian travel agency, a business that sends remittances and wires flowers to Brazil, and a store that sells Brazilian food products, magazines, newspapers, videos, and tapes. These businesses are the tip of an ethnic iceberg, an unseen minority estimated to number some 80,000 to 100,000 Brazilians in the New York metropolitan area alone. Despite their numbers, the lives of these people remain largely hidden to scholars and the public alike. Now Maxine L. Margolis remedies this neglect with a fascinating and accessible account of the lives of New York's Brazilians. Showing that these immigrants belie American stereotypes, Margolis reveals that they are largely from the middle strata of Brazilian society: many, in fact, have university educations. Not driven by dire poverty or political repression, they are fleeing from chaotic economic conditions that prevent them from maintaining amiddle-class standard of living in Brazil. But despite their class origin and education, with little English and no work papers, many are forced to take menial jobs after their arrival in the United States. Little Brazil is not an insentient statistical portrait of this population writ large, but a nuanced account that captures what it is like to be a new immigrant in this most cosmopolitan of world cities.
Why was motherhood barely mentioned as a discrete role in eighteenth-century sermons? And why, beginning in the 1830s, did it become the foucs of attention in domestic manuals and other forms of popular literature addressed to middle-class women? Maxine L. Margolis examines these and other questions about the changing roles of middle-class women. Her conclusion is that "we have come to think of as inevitable and biologically necessary is in great measure a consequence of our society's particularly social and economic system." She cites the influence of such variables as household versus industrial production, a manufacturing versus a service-oriented economy, the demand or lack of demand for women's labor, the economy's need for "high quality" employees, and the changing costs and benefits of rearing the middle-class children who would become those employees. This convincing analysis asserts that there are well-defined material cuases for ceontempoary attutides toward women and work, for new ideas about child rearing, for the changing nature of housework, and for the revival of feminism. -- From publisher's description.
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