The book reviewed depicts husband and wife, Francesco Gonzaga and Isabella d'Este, who worked together to direct the domestic and diplomatic affairs of Mantua far more than the scholarship on Isabella has usually assumed.

Jacqueline Murray's Marriage in Premodern Europe collects a wide-ranging series of essays on marriage covering nearly four hundred years and almost the entire European Continent.

This dissertation follows career-oriented college women over the course of their education in liberal arts programs and seeks to explain why so many of them, in departure from original plans of combining work and marriage, married and became full-time mothers. Using diaries, personal correspondences, and student publications, in conjunction with works from the social sciences, philosophy, and literature, I argue that these women's experiences need to be understood in the context of cultural conflicts over the definition of class, status, and national identity. Mid twentieth-century college women, I propose, began their education at a moment when the convergence of long-contested developments turned campuses into battlegrounds over the definition of the values of an expanding middle class. Social leadership positions came within reach of new ethnic and religious groups at the same time that changes in the dating behavior of educated youth accelerated. Combined, these trends fed anxieties about a loss of cultural cohesion and national unity. In the interest of social stability, educators and public commentators tried to turn college women into brokers of cultural norms who would, as wives, socialize a heterogeneous population of men to traditional mores and values. This interest of the state to hold educated female youth accountable for the reproduction of a homogenous culture then merged with the desire of gender conservative students to legitimate their own identity in the face of challengers. In encounters with peers, women who aspired to professional careers and academic success learned that their gender performance disqualified them as members of an educated elite. Suffering severe blows to their self-esteem as a result of what I call "sex and gender baiting," they reformulated their goals for their postgraduate futures. Drawing on expressions of shame and fear in diaries and letters, I show through women's own voices the severity of the personal conflicts gender non-conformists experienced, offer insights into the relationship between historical actors and cultural discourses, and illustrate how the personal and the intimate shape the public and the political.

Women on Wednesdays presentation.

The intent of this thesis is to examine white, rural women of the South who were directly affected by home demonstration between 1920 - 1950 and to discuss their roles as producers and consumers in the expanding market economy. Home demonstration, a three-tiered bureaucratic agency that provided domestic education and production techniques to Southern women, played a major role in guiding women toward the expanding market economy. Agents often had to temper their programs in order to compromise with the women they served to accommodate rural restrictions on capital, capability, and confidence. By integrating rural women into a more modernized, less isolated, and more urbanized environment, home demonstration hoped to improve the lives of women through its focus on sanitation, nutrition, and efficiency within household production.

No description available.

No description available.

Aim: The aim of this thesis is to elucidate the effects of gender, age, and class in witch hunts in the sixteenth and seventeenth century in Western Europe from a feminist perspective. It also aims to understand the perception of these witch hunts in our present society. It centers poor, old, women who were accused of witchcraft. Methods: a literature review will be performed to collect literature on witch hunts. Secondary analysis of this literature will be performed using an intersectional theoretical framework. Results: the spread of christianity through Europe brought a new political ideology that divided labour into sexes. The role of women was reduced to childbearing and household tasks. Medicine became institutionalised. There was no protection for poor people or aged people in the new political ideology. Conclusion: the new political ideology affected poor, old women most: they were no longer able to fulfil childbearing duties, could no longer practice as healers or midwives, and were not protected by the state. Due to the misogynistic, ageist and classist values at the time, their expressions of frustration could then be interpreted as witchery. Moreover, lookism could have been a factor in witch accusations.

This study investigates the artistic expressions of women’s subjectivity in the prayer-poetry of Dorothee Sölle (1929-2003). My aim is to develop a critical introduction of Sölle’s poetry, in light of her theology and in conversation with literary theory, contextualising the reception of her work and the role of reception in subjectivity as these converge in her prayerful hermeneutic. In what I come to call “liturgical reception”, I provide a perspective on Sölle’s work on the basis of translations for an English speaking context. I draw on contemporary thought, ranging from feminism and liberation theology to hermeneutics, literary theory and philosophy, to shape the contour and scope of Sölle’s work. Addressing feminist debates that consider the role of gendered subjectivity in relation to pervasive hetero-normative structures, I facilitate Mary Gerhart’s notion of the “genric” and Luce Irigaray’s work on the “sexuate” to clarify the issues arising in Sölle’s poetry in the context of language and literature, as well as classic formulations of God and the Church. Thinking through gendered subjectivity allows liberation to emerge as a poetic process that opens up personal prayer for the wider community. In light of Sölle’s early comments on “Deprivatised Prayer” [1971], I argue for a theopoetic conception of prayer which takes the Death of God not as an end point, but as a starting point for a consciously critical negotiation of gendered faith identity in community. The conditions of the Death of God, to Sölle a sign for the loss of immediacy in the sense of naïveté (Ricoeur) – and therefore a loss of unproblematic intimacy – require prayer to take into account its gendered situation, since prayer is never not embodied. Sölle’s portrayals of woman-lover, mother and artist both rely upon and differentiate the relationship between emancipation and solidarity that I see addressed by liberation hermeneutics as the work of co-creation. Thus emerges a theopoetic vision that does not dissolve gender difference in favour of a “general” salvation, but offers a critique of the process of liberation itself tied into our gendered engagements with a theological reception of women at prayer.

The development and current state of the historical perspective of American Deaf women is outlined in the report. Initially this paper reviews the historical study of people with disabilities and for the American Deaf. This paper concludes with a review of the small but significant selections of historical scholarship related directly to American Deaf women along with recommendations to preserve the rich and colorful Deaf-oriented heritage; especially of the women. / text