Kathy Davis tells the story of this remarkable book’s global circulation. Based on interviews with members of the Boston Women’s Health Book Collective, the group of women who created Our Bodies, Ourselves, as well as responses to the book from readers, and discussions with translators from Latin America, Egypt, Thailand, China, Eastern Europe, Francophone Africa, and many other countries and regions, Davis shows why Our Bodies, Ourselves could never have been so influential if it had been just a popular manual on women’s health. It was precisely the book’s distinctive epistemology, inviting women to use their own experiences as resources for producing situated, critical knowledge about their bodies and health, that allowed the book to speak to so many women within and outside the United States. Davis provides a grounded analysis of how feminist knowledge and political practice actually travel, and she shows how the process of transforming Our Bodies, Ourselves offers a glimpse of a truly transnational feminism, one that joins the acknowledgment of difference and diversity among women in different locations with critical reflexivity and political empowerment.
While breast cancer continues to affect the lives of millions, contemporary writers and artists have responded to the ravages of the disease in creative expression. Mary K. DeShazer’s book looks specifically at breast cancer memoirs and photographic narratives, a category she refers to as mammographies, signifying both the imaging technology by which most Western women discover they have this disease and the documentary imperatives that drive their written and visual accounts of it. Mammographies argues that breast cancer narratives of the past ten years differ from their predecessors in their bold address of previously neglected topics such as the link between cancer and environmental carcinogens, the ethics and efficacy of genetic testing and prophylactic mastectomy, and the shifting politics of prosthesis and reconstruction.
Mammographies is distinctive among studies of contemporary illness narratives in its exclusive focus on breast cancer, its analysis of both memoirs and photographic texts, its attention to hybrid and collaborative narratives, and its emphasis on ecological, genetic, transnational, queer, and anti-pink discourses. DeShazer’s methodology—best characterized as literary critical, feminist, and interdisciplinary—includes detailed interpretation of the narrative strategies, thematic contours, and visual imagery of a wide range of contemporary breast cancer memoirs and photographic anthologies. The author explores the ways in which the narratives constitute a distinctive testimonial and memorial tradition, a claim supported by close readings and theoretical analysis that demonstrates how these narratives question hegemonic cultural discourses, empower reader-viewers as empathic witnesses, and provide communal sites for mourning, resisting, and remembering.
Voters do not always choose their preferred candidate on election day. Often they cast their ballots to prevent a particular outcome, as when their own preferred candidate has no hope of winning and they want to prevent another, undesirable candidate’s victory; or, they vote to promote a single-party majority in parliamentary systems, when their own candidate is from a party that has no hope of winning. In their thought-provoking book The Many Faces of Strategic Voting, Laura B. Stephenson, John H. Aldrich, and André Blais first provide a conceptual framework for understanding why people vote strategically, and what the differences are between sincere and strategic voting behaviors. Expert contributors then explore the many facets of strategic voting through case studies in Great Britain, Spain, Canada, Japan, Belgium, Germany, Switzerland, and the European Union.
“We've needed a book like Many Mirrors for a long time. In the veritable explosion of new scholarship on the human body, this book stands out in its focus on empirical research. Many Mirrors will move . . . the Anthropology of the Body a giant step forward.”--C. H. Browner, University of California at Los Angeles
In every society, people define and change their physical appearance in response to their relationships to others: we add clothes and masks, remove them, build up our muscles, perforate our flesh, cut parts away, comb our hair, and modify our diets. In rural Jamaica, fat women are considered desirable; in American suburbia, teenage girls are obsessed with thinness. Bedouin women use tattoos to express their secret longings; Asian American women undergo cosmetic surgery to conform to internalized western standards of beauty. Even with mirrors to see ourselves, we rely on the reactions of others to learn how we look and who we are.
Where contemporary Western culture sees the body as a concrete thing with an objective, observable reality, separate from the self, many other societies regard the person as an integrated whole that includes the mind, the body, and the spirit. Through the contributors' studies of individual cultures and through the editor’s unifying “body image system”, this volume gives us a new conceptual framework for understanding how women and men in any society perceive, describe, and alter their bodies.
As contemporary Native and non-Native Americans explore various forms of "gender bending" and gay and lesbian identities, interest has grown in "berdaches," the womanly men and manly women who existed in many Native American tribal cultures. Yet attempts to find current role models in these historical figures sometimes distort and oversimplify the historical realities.
This book provides an objective, comprehensive study of Native American women-men and men-women across many tribal cultures and an extended time span. Sabine Lang explores such topics as their religious and secular roles; the relation of the roles of women-men and men-women to the roles of women and men in their respective societies; the ways in which gender-role change was carried out, legitimized, and explained in Native American cultures; the widely differing attitudes toward women-men and men-women in tribal cultures; and the role of these figures in Native mythology. Lang's findings challenge the apparent gender equality of the "berdache" institution, as well as the supposed universality of concepts such as homosexuality.
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