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Sixteen women anthropologists analyze the place of women in human societies, treating as problematic certain questions and observations that in the past have been ignored or taken for granted, and consulting the anthropological record for data and theoretical perspectives that will help us to understand and change the quality of women's lives.
Female anthropologists scan patterns and changes in women's roles in various social systems
Feminist anthropology emerged in the 1970s as a much-needed corrective to the discipline’s androcentric biases. Far from being a marginalized subfield, it has been at the forefront of developments that have revolutionized not only anthropology, but also a host of other disciplines. This landmark collection of essays provides a contemporary overview of feminist anthropology’s historical and theoretical origins, the transformations it has undergone, and the vital contributions it continues to make to cutting-edge scholarship. Mapping Feminist Anthropology in the Twenty-First Century brings together a variety of contributors, giving a voice to both younger researchers and pioneering scholars who offer insider perspectives on the field’s foundational moments. Some chapters reveal how the rise of feminist anthropology shaped—and was shaped by—the emergence of fields like women’s studies, black and Latina studies, and LGBTQ studies. Others consider how feminist anthropologists are helping to frame the direction of developing disciplines like masculinity studies, affect theory, and science and technology studies. Spanning the globe—from India to Canada, from Vietnam to Peru—Mapping Feminist Anthropology in the Twenty-First Century reveals the important role that feminist anthropologists have played in worldwide campaigns against human rights abuses, domestic violence, and environmental degradation. It also celebrates the work they have done closer to home, helping to explode the developed world’s preconceptions about sex, gender, and sexuality.
Feminist Anthropology surveys the history of feministanthropology and offers students and scholars a fascinatingcollection of both classic and contemporary articles, grouped tohighlight key themes from the past and present. Offers vibrant examples of feminist ethnographic work ratherthan synthetic overviews of the field. Each section is framed by a theoretical and bibliographicessay. Includes a thoughtful introduction to the volume that providescontext and discusses the intellectual “foremothers” ofthe field, including Margaret Mead, Ruth Landes, Phyllis Kaberry,and Zora Neale Hurston.
In the twentieth century, as previously excluded groups, including ethnic minorities, women, the disabled, and the differently gendered, gained a voice in society, group identity also changed and new definitions became necessary. Whether through their group affiliations or in spite of these affiliations, many individuals sought a new definition of themselves. As can be expected, much literature explores these changes and depicts the quest for new definitions and the search for individuality in the light of new definitions. Construction or definition of the self was once available only to the elite, and the freedom of some to define their identity was sacrificed so that others could make their own self-definitions; this practice can be found throughout much of history. This volume is about that kind of oppression and various strategies of escaping from oppression as depicted in serious literature. Its thirteen essays, all by recognized scholars, are divided into five categories: Race, Gender, and the Self; Assimilation and the Self; Black Males and the Self; Female Sexuality and the Self; and The Family and the Self.
Evangelical churches sing hymns written between 1870 and 1920 so often that many children learn them by rote before they are able to read religious texts. A cherished part of communal Christian life and an important and effective way to teach doctrine today, these hymns served an additional social purpose in the late nineteenth and early twentieth centuries: they gave evangelical women a voice in their churches. When the sacred music business expanded after the Civil War, writing hymn texts gave publishing opportunities to women who were forbidden to preach, teach, or pray aloud in mixed groups. Authorized by oral expression, gospel hymns allowed women to articulate alternative spiritual models within churches that highly valued orality.These feminized hymns are the focus of "I Sing for I Cannot Be Silent." Drawing upon her own experience as a Baptist, June Hadden Hobbs argues that the evangelical tradition is an oral tradition—it is not anti-intellectual but antiprint. Evangelicals rely on memory and spontaneous oral improvisation; hymns serve to aid memory and permit interaction between oral and written language. By comparing male and female hymnists' use of rhetorical forms, Hobbs shows how women utilized the only oral communication allowed to them in public worship. Gospel hymns permitted women to use a complex system of images already associated with women and domesticity. This feminized hymnody challenged the androcentric value system of evangelical Christianity by making visible the contrasting masculine and feminine versions of Christianity. When these hymns were sung in church, women's voices and opinions moved out of the private sphere and into public religion. The hymns are so powerful that they are suppressed by some contemporary fundamentalists today.In "I Sing for I Cannot Be Silent" June Hadden Hobbs employs an interdisciplinary mix of feminist literary analysis, social history, rhetoric and composition theory, hymnology, autobiography, and theology to examine hymns central to worship in most evangelical churches today.