By Marina Warner

This certain research of the cult of the Virgin Mary bargains a fashion of brooding about the interrelations of Catholicism and concepts of excellent femininity over the longue duree. An formidable heritage of the altering symbolism of the mummy of God, on my own of All Her intercourse holds as much as the sunshine various emphases happening at diverse occasions, and highlights that the plain archetype of a magna mater is consistently in play with social and historic stipulations and values.
Marina Warner's fascinating viewpoint was once solid within the aftermath of vital postwar advancements in heritage, anthropology, and feminism and the e-book encouraged fierce debates whilst it was once first released in 1976. on my own of All Her intercourse can also be an emotive, own assertion, coming up from Warner's personal upbringing as a Catholic. It alternatives up on vintage debts corresponding to Mary MacCarthy's Memoirs of a Catholic Girlhood and Antonia White's Frost in may possibly, in addition to the author's personal reviews at a Catholic boarding tuition. hugely arguable in conservative quarters, the book's arguments have been welcomed and acknowledged by means of many readers who shared Warner's stories. during this new version, Marina Warner has written a brand new preface which experiences the ebook within the mild of the current
debate approximately secularism, religion, international locations, and social identities. She takes factor along with her unique wrong end that the trendy age could see the cult of Mary fade away and revises it within the gentle of modern popes' enthusiasm for the mummy of God, a clean wave of visions and revelations, a brand new iteration of
female saints, and the reorientation of theological ways to the girl query.

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The creation of the National Organization for Women (NOW) - the central "liberal" feminist organization is difficult to read as a collective moment of solving problems of role strain. NOW was founded in 1966 by professional women who served on state commissions on the status of women, and who had been appointed 28 TO WHOM DO YOU REFER? to these commissions because of their roles in political interest groups, trade unions, and other institutions (Freeman 1975:54-55). Conference attenders at a June 1966 national meeting of these commissions were thwarted in passing a resolution that would have asked the new federal Equal Employment Opportunity Commission to take sex discrimination as seriously as race discrimination.

8 Underground newspapers and magazines should be seen as organizations in themselves that both disseminated information and articulated discontent (Blackwell forthcoming; G. Rosen 1974). By 1971, more than 100 (white) women's liberation journals and newspapers were in circulation (Hole and Levine 1971; Marx Ferree and Hess 1985:72); Marta Cotera (1980) estimated that during the 1970s, there were at least ten newspapers and magazines dedicated to Chicana feminism (with other popular Chicano movement journals publishing feminist writings).

With whom did they feel common cause? The standard answer derived from reading the case studies of secondwave feminism, and articulated in the arguments of both Freeman and Lewis, is that each group of feminists compared themselves to the men in their community. This standard answer is related to the practice of holding class and race constant when talking about 1960s social movements; that is, since feminist activists in each community were middle class and of the same race as the men in their communities, their problems with equality consisted of gender oppression, and it is along that axis that they suffered subordination.

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