The greatest misunderstanding about veiling is that it is imposed by an outside party, not willingly adopted by women. To be sure, some women are forced to veil because of parental pressures or because of the government of the country in which they live. But they are the minority, not the majority, as much of the media wants us to believe.
Thigpen describes the voyage of New England missionaries to Hawai’i and the political shifts occurring on the island that signaled the powerful role women would play in the cultural interactions that lay ahead.
Men sailing out from Amsterdam often trusted and relied on their wives above all others. Like all Dutch huysvrouwen, or housewives, maritime women formed essential partnerships with their husbands, and they had detailed knowledge of their seafaring spouses’ interests and personal property.
Article 163 of the Penal Code defined therapeutic abortions as those demanded by women and performed by clinicians, in consultation with a committee of their peers, “if there is no other way to save a mother’s life or avoid a permanent and severe lesion in her.” However, Peruvian authorities at the time did not answer crucial questions to make the law applicable, such as which lesions counted as permanent and severe, or what interventions should be used to cause an abortion, or how far into a pregnancy an abortion could be provoked.
Concerns about adult independence cut to the very heart of what it means to be an American citizen, and indeed, to long-standing assumptions about the proper functioning of democracy itself. Anxieties about coming of age have a history, and this history is not just economic but political.
Recently, I took (and passed) my citizenship test, and the interviewer asked me if I had a middle name. When I said no, she asked if I wanted to change my name. Hmm, I thought, am I supposed to, to become an American? For many Americans, including those born and raised here, there’s an assumption that they must prove just how American they are. My research participants felt that way much of the time, but those who practiced certain kinds of behaviors—drinking, dating, dressing in mainstream Western fashion—felt the pressure less. Diya was relatively indistinguishable from her White American friends in terms of lifestyle, but then she came under question for just how Muslim she was. If she didn’t wear hijab, was she a nominal Muslim? Amber, a hijabi, was on the other hand perpetually being required to speak up for Muslims in classroom discussions on Islam and terrorism, or Islam and gender. Almost all of my research participants felt that because of the pervasive nature of Muslim stereotypes, they were always or often having to prove that they were really American, normal, empowered, peaceful Muslims.
Transgender steelworkers are the most vulnerable people I interviewed. The option of invisibility isn’t available to those who transition at work. And every change that shows, every single solitary detail, becomes a focus of teasing, harassment, violence, and abuse.
I asked him to recall all the people he has worked with—all his union brothers and sisters, down through the years—and count the gay ones. Almost surprised, he said there were none. Of course, he knew as well as I do that there have been many, but that they did not identify themselves as such. My task is then to convince him that their silence was not simply a choice, but rather that it was made in fear, and comes with crippling consequences.
The image of the beautiful southern belle/lady was, by definition, racially exclusive, and many black women would have keenly felt its discriminatory power. There were occasions, however, when individuals and institutions attempted to claim the image for black women, to challenge its underlying racial assumptions and reframe its meaning. An interesting example is a photo spread that ran in Ebony magazine in 1971 entitled “Belles of the South” that featured young women from southern historically black colleges. The magazine said very explicitly that it wanted to prove that not all southern beauties were white—that black women were belles of the South, too.
UNC Press has a long history on publishing outstanding work in the field of Women’s Studies. In honor of Women’s History Month, we’d like to highlight some of the great work we’ve been proud to publish in the past year. Click on an image below to start the slideshow. During our American history sale you …
For my narrators—the forty transgender, lesbian, and gay steelworkers I interviewed—marriage is complicated. Insurance and survival benefits are not just theoretical issues for them.
Queer rights becomes the paradigmatic symbol of the west – in Russia, gay liberation had gained some momentum until Putin linked gay rights with Western values, which then led to the systematic, legal oppression of gays in Russia today. The government is literally going into homes of gay people and taking their children away. And these Russian gays can’t hide, because during the period of comparative freedom, they had come out, and now have public personas. There’s no such thing as going back into the closet – once you’re out, that’s that. Their little window of freedom now targets them for state-sponsored abuse as the freedom and progress queers experience in the USA is used to punish queers globally.
No one was more successful in encouraging women’s domestic dedication and home cooking than Doña Petrona C. de Gandulfo, Argentina’s leading culinary celebrity during most of the twentieth century. And, indeed, Pan Dulce de Navidad was her most famous recipe. As the holiday season drew close, she would show her fans how to make this sweet bread step by step on television, as we can see in these two videos from the mid 1960s (watch Part 1 and Part 2 on YouTube). Such footage may not at first glance appear to be a valuable historical source, but it provides us rare insight into how changing gender expectations, economic dynamics, and food-related practices were shaping Argentines’ daily lives.
A video of Rebecca Sharpless’s talk on the history of African American women cooks in white households in the South, given at the 16th annual Southern Foodways Symposium, October 2013. Video produced by the Southern Foodways Alliance.
The footage shows not a player who was intentionally tanking a match, but one who was consistently and masterfully outplayed by a superior opponent, which Riggs admitted at the time and maintained right up until his death in 1995. The unsupported ESPN allegations have no place in sporting history.
Therefore, even as Petrona included some explicitly nationalistic recipes, such as a cake with an Argentine national flag, along with some typical criollo cuisine, like empanadas, she presented French, Spanish, and Italian dishes as equally important for Argentine amas de casa to master.
Abolitionists, fed on the fictional fare of the tragic mulatto, expected New Orleans to be filled with “white” slaves catering to the sexual appetites of immoral men. Other visitors to the city, informed by sensationalized travelers’ accounts, hoped for a glimpse of one of its renowned kept women of color, and perhaps contemplated engaging one for themselves.
Produced with the cooperation of libraries and archives, the enhanced e-book features twenty letters, photographs, first-person narratives, and other documents, each embedded in the text where it will be most meaningful.
The political influence of black Chicago emerged decades before Obama announced his first candidacy for president, during the years of the Great Migration when tens of thousands of southern blacks relocated to northern cities.
The image of the armed woman as white, suburban-looking, and thoroughly domesticated is but one aspect of women’s gun culture, and women’s relationship to guns, in the United States.