“A book of great value for every daughter and every mother; useful for sons, too.”—Benjamin Spock, M.D. From the Introduction: The goal of this book is to help readers achieve that separation so that they can either find a way to be friends with their mothers, or at least recognize and accept that their mothers did the best they could—even if it wasn't “good enough”—and to stop blaming them. Among the issues to be covered: • To understand how a daughter's attachment to her mother—more so than her relationship with her father—colors all her other relationships, and to analyze why it is more difficult for daughters than sons to separate from their mothers, as well as why daughters are more subject than sons to a mother's manipulation • To recognize the difference between a healthy and a destructive mother-daughter connection, and to define clearly the “bad mommy,” in order to help readers who have trouble acknowledging their childhood losses to begin to comprehend them • To conjugate what I call the “Bad Mommy Taboo”—why our culture is more eager to protect the sanctity of maternity than it is to protect emotionally abused daughters • To describe the evolution of the "unpleasable" mother—in all likelihood, she was bereft of maternal love as a child—and to recognize the huge, and often poignant, stake she has in keeping her grown daughter dependent and off-balance • To illustrate the consequent controlling behavior—in some cases, cloaked in fragility or good intentions—of such mothers, which falls into general patterns, including: the Doormat, the Critic, the Smotherer, the Avenger, the Deserter • To understand that the daughter has a similar stake in either being a slave to or hating her mother—the two sides of her depen dency and immaturity • To illustrate the responsive behavior—and survival mechanisms —of daughters, which is determined in part by such variables as birth rank, family history, and temperament, and which also falls into patterns, including: the Angel, the Superachiever, the Cipher, the Troublemaker, the Defector • To show how to redefine the mother-daughter relationship, so that each can learn to see and accept the other as she is today, appreciating each other's good qualities and not being snared by the bad • Finally, to demonstrate that a redefined relationship with one's mother—adult to adult—frees you from the past, whether that re definition ultimately results in real friendship, affectionate truce, or divorce.
The Ovidian Renaissance seems to have left the Remedia Amoris behind. The poem has remained marginal, read either as a reversal of the Ars Amatoria's teaching that brings the world of Ovidian elegy to a banal end, or as an over-determined supplement to the Ars which ironically fails in its ostensible aim of 'curing' the dissatisfied lover. While recent work has explored how the poem functions not just as a palinode to, but also as a continuation of, the Ars, the critical status quo continues to present it as a minor appendage rather than as an important chapter in Ovid's project as a poet of desire. Victoria Rimell's commentary resets critical perspectives by reading the Remedia as distinctive and original, and as a pivotal text within Ovid's oeuvre as a whole. In her immersive, creatively interpretative guide to the poem, the Remedia emerges as an intricate work that interacts with medical texts, works on rhetoric, law, magic and ritual, philosophical thinking about self-discipline, the irrational, consolation and therapy for the soul, as well as with Greco-Roman satire, lyric, epigram, and traditions of didactic and erotodidactic verse. The poem, Rimell argues, is a key node in Ovid's development of a poetics of paradox, reversibility, and auto-immunity.
The book is an essential resource for those interested in investigating the lives, histories, and futures of indigenous peoples around the world. Perfect for readers looking to learn more about cultural groups around the world, this four-volume work examines approximately 400 indigenous groups globally. The encyclopedia investigates the history, social structure, and culture of peoples from all corners of the world, including their role in the world, their politics, and their customs and traditions. Alphabetically arranged entries focus on groups living in all world regions, some of which are well-known with large populations, and others that are lesser-known with only a handful of surviving members. Each entry includes sections on the group's geography and environment; history and politics; society, culture, and tradition; access to health care and education; and threats to survival. Each entry concludes with See Also cross-references and a list of Further Reading resources to guide readers in their research. Also included in the encyclopedia are Native Voices inset boxes, allowing readers a glimpse into the daily lives of members of these indigenous groups, as well as an appendix featuring the United Nations Declaration on the Rights of Indigenous Peoples.
This study follows the transmission and reception of Caesarius of Heisterbach's Dialogus miraculorum (1219–1223), one of the most compelling and successful Cistercian collections of miracles and memorable events, from the Middle Ages to the present day. It ranges across different media and within different interpretive communities and includes brief summaries of a number of the exempla.
Conspiracy theory as a theoretical framework has emerged only in the last twenty years; commentators are finding it a productive way to explain the actions and thoughts of individuals and societies. In this compelling exploration of Latin literature, Pagán uses conspiracy theory to illuminate the ways that elite Romans invoked conspiracy as they navigated the hierarchies, divisions, and inequalities in their society. By seeming to uncover conspiracy everywhere, Romans could find the need to crush slave revolts, punish rivals with death or exile, dismiss women, denigrate foreigners, or view their emperors with deep suspicion. Expanding on her earlier Conspiracy Narratives in Roman History, Pagán here interprets the works of poets, satirists, historians, and orators—Juvenal, Tacitus, Suetonius, Terence, and Cicero, among others—to reveal how each writer gave voice to fictional or real actors who were engaged in intrigue and motivated by a calculating worldview. Delving into multiple genres, Pagán offers a powerful critique of how conspiracy and conspiracy theory can take hold and thrive when rumor, fear, and secrecy become routine methods of interpreting (and often distorting) past and current events. In Roman society, where knowledge about others was often lacking and stereotypes dominated, conspiracy theory explained how the world worked. The persistence of conspiracy theory, from antiquity to the present day, attests to its potency as a mechanism for confronting the frailties of the human condition.
The essays in this collection explore conflict and continuity across the spectrum of political, legal, and spiritual traditions from late medieval Umbria and Tuscany to sixteenth- and seventeenth-century Venice, Rome, and Castile. They point to a shared tradition of dispute and resolution in both ecclesiastical/spiritual and state/secular matters, whether of private conscience or public policy. Continuity of ideals, problems, and modes of resolution suggest that breaks in legal, political, or religious ideals and behavior were not as frequent or sharp as historians have argued. These continuities emerge from common methodological approaches grounded in close, careful reading of key texts and their polyvalent terms. Whether those were the terms of civil or canon law, spirituality, or astrology, each author has had to grapple with multiple possibilities, contexts, customs, and practices that reveal the shifts and continuities in their possible meanings. -- Amazon.com.
This volume charts the rise and fall of the Rococo movement, from the beginning of the 18th century to its plunge into obscurity, before being restored to the radiance of its golden age a century later.
On 23 May 1498 Girolamo Savonarola, one of the most spell-binding figures of the Italian Renaissance, was publicly burned at the stake on the main piazza of Florence on trumped-up charges of heresy and sedition. Thus ended the friar's meteoric rise to power and his unprecedented influence over Florentine society. Though his ashes were unceremoniously dumped into the River Arno the moment the cinders had died away, the fire of his teachings could not be extinguished, nor could Florentines forget the rivetting preacher from Ferrara who, in four short years, had turned their city upside down. Neither could Italians nor, more generally, European reformers, for they soon turned Savonarola into a prophet of renewal and into a symbol of the struggle against corruption. Whether he was one or the other or neither, is still very much under debate. This collection of texts from Savonarola's extensive body of works seeks to provide the English reader with a variety of entry points into this controversial figure. With samples from his letters to his poems, from his sermons to his pastoral works, it more than doubles the number of Savonarola's works currently available in English. In so doing, it makes his teachings that much more accessible to wide range of scholars and students alike.
Did Spanish explorers really discover the sunken city of Atlantis or one of the lost tribes of Israel in Aztec México? Did classical writers foretell the discovery of America? Were faeries and Amazons hiding in Guiana, and where was the fabled golden city, El Dorado? Who was more powerful, Apollo or Diana, and which claimant nation, Spain or England, would win the game of empire? These were some of the questions English writers, historians, and polemicists asked through their engagement with Spanish romance. By exploring England’s fanatical consumption of these tales of love and arms as reflected in the works of Edmund Spenser, William Shakespeare, John Dryden, Ben Jonson, and Peter Heylyn, this book shows how the idea of English empire took root in and through literature, and how these circumstances primed the success of Miguel de Cervantes's Don Quixote of la Mancha in England.
Between 1600 and 1800 around 4,000 Catholic women left England for a life of exile in the convents of France, Flanders, Portugal and America. These closed communities offered religious contemplation and safety, but also provided an environment of concentrated female intellectualism. The nuns’ writings from this time form a unique resource.
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