Alone of All Her Sex: The Myth and the Cult of the Virgin by Marina Warner PDF

By Marina Warner

This distinctive research of the cult of the Virgin Mary bargains a fashion of puzzling over the interrelations of Catholicism and ideas of excellent femininity over the longue duree. An bold background of the altering symbolism of the mum of God, on my own of All Her intercourse holds as much as the sunshine diverse emphases happening at assorted occasions, and highlights that the plain archetype of a magna mater is continually in play with social and historic stipulations and values.
Marina Warner's fascinating standpoint was once cast within the aftermath of vital postwar advancements in heritage, anthropology, and feminism and the booklet encouraged fierce debates whilst it was once first released in 1976. on my own of All Her intercourse is additionally an emotive, own assertion, bobbing up from Warner's personal upbringing as a Catholic. It choices up on vintage debts equivalent to Mary MacCarthy's Memoirs of a Catholic Girlhood and Antonia White's Frost in may well, in addition to the author's personal studies at a Catholic boarding institution. hugely arguable in conservative quarters, the book's arguments have been welcomed and acknowledged through many readers who shared Warner's stories. during this new version, Marina Warner has written a brand new preface which stories the e-book within the gentle of the current
debate approximately secularism, religion, countries, and social identities. She takes factor along with her unique unsuitable end that the fashionable age might see the cult of Mary fade away and revises it within the mild of contemporary popes' enthusiasm for the mummy of God, a clean wave of visions and revelations, a brand new new release of
female saints, and the reorientation of theological techniques to the girl query.

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Extra info for Alone of All Her Sex: The Myth and the Cult of the Virgin Mary

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Such an argument does not speak to the question of class inequality between racial/ethnic communities, and how that might have mattered for cross-racial/ethnic organizing. Being middle class within an economically and racially disadvantaged community did not obliterate the concerns of feminists of color about those disadvantages, and being "middle class" had a different meaning within each racial/ethnic community. Because the general rise in resources postwar was not a uniform one for African American, white and Chicana women, the differences that existed among women were important and apparent.

By trying to "co-opt" New Left resources, they simultaneously built independent feminist organizations, making later efforts to reconcile with the New Left superfluous. But the protracted nature of white feminist emergence on the left should lead us to an understanding about the contradictory legacy of prior movement experiences for feminist emergence: Prior movements gift feminists with skills and contacts, while burdening them with loyalties to an existing community and potential constraints on feminist activity.

The professional women who formed NOW were, as institutional activists, less likely to be suffering from role strain; they were already activists, and many of them were paid for their work. Liberal feminism could mobilize quickly because by 1966, firmly established and semi-institutionalized networks of women concerned with women's issues, and not aggregations of aggrieved individuals, were constituted on the ground. When we look at feminists from the "younger," left-wing branches of second-wave feminisms, where experiences inside social movements organized around issues other than gender oppression eventually produced feminist responses, we should note that structural changes in women's positions facilitated women's activism first around those other issues.

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