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Women’s Rhetorical Roles in the Antebellum Religious Press
In the formative years of the Methodist Church in the United States, women played significant roles as proselytizers, organizers, lay ministers, and majority members. Although women's participation helped the church to become the nation's largest denomination by the mid-nineteenth century, their official roles diminished during that time. In Beyond the Pulpit, Lisa Shaver examines Methodist periodicals as a rhetorical space to which women turned to find, and make, self-meaning. In 1818, Methodist Magazine first published "memoirs" that eulogized women as powerful witnesses for their faith on their deathbeds. As Shaver observes, it was only in death that a woman could achieve the status of minister. Another Methodist publication, the Christian Advocate, was America's largest circulated weekly by the mid-1830s. It featured the "Ladies' Department," a column that reinforced the canon of women as dutiful wives, mothers, and household managers. Here, the church also affirmed women in the important rhetorical and evangelical role of domestic preacher. Outside the "Ladies Department," women increasingly appeared in "little narratives" in which they were portrayed as models of piety and charity, benefactors, organizers, Sunday school administrators and teachers, missionaries, and ministers' assistants. These texts cast women into nondomestic roles that were institutionally sanctioned and widely disseminated. By 1841, the Ladies' Repository and Gatherings of the West was engaging women in discussions of religion, politics, education, science, and a variety of intellectual debates. As Shaver posits, by providing a forum for women writers and readers, the church gave them an official rhetorical space and the license to define their own roles and spheres of influence. As such, the periodicals of the Methodist church became an important public venue in which women's voices were heard and their identities explored.
Bloom in Reverse chronicles the aftermath of a friend's suicide and the end of a turbulent relationship, working through devastation and loss while on a search for solace that spans from local bars to online dating and beyond to ultimately find true connection and sustaining love. Things move backwards, from death to life, like a reverse time-lapse video of a dead flower morphing from brittle, scorched entity to floral glory to nacsent bud. The poems seek to find those places where the natural world connects to and informs experiences at the core of human relationships, and at times call upon principles and theories from physics and mathematics to describe the complexities of love and loss. It's a book where grief, melancholy, heratbreak, and disillusionment intersect with urban romanticism, hope, possibility, and love. Bloom is all of it, the terrible and the beautiful.
In Blowout, Denise Duhamel asks the same question that Frankie Lyman & the Teenagers asked back in 1954—"Why Do Fools Fall in Love?" Duhamel's poems readily admit that she is a love-struck fool, but also embrace the "crazy wisdom" of the Fool of the Tarot deck and the fool as entertainer or jester. From a kindergarten crush to a failed marriage and beyond, Duhamel explores the nature of romantic love and her own limitations. She also examines love through music, film, and history—Michelle and Barak Obama's inauguration and Cleopatra's ancient sex toy. Duhamel chronicles the perilous cruelties of love gone awry, but also reminds us of the compassion and transcendence in the aftermath. In "Having a Diet Coke with You," she asserts that "love poems are the most difficult poems to write / because each poem contains its opposite its loss / and that no matter how fierce the love of a couple / one of them will leave the other / if not through betrayal / then through death." Yet, in Blowout, Duhamel fiercely and foolishly embraces the poetry of love.
“A Song of Songs, which is not Solomon’s but Alicia Ostriker’s. A great age-old hymn to life, to flesh, to memory, is revised again on these pages, with gusto, with passion, with clarity, with eros, with grief. If there is God, it is the mourner’s or the mystic’s God; if there is faith, it is the faith in our future. This is gorgeous poetry, as Jewish as it is universal.” —Ilya Kaminsky
“Sometimes your car breaks down in front of a gas station, and sometimes it doesn’t. Susan Wood works the lonely stretch of road that connects these two possibilities. It seems as though it’s always night in these beautiful, haunting poems, but Wood lights the landscape with her vision, her intelligence, and the fierceness of her love for everything human.”—David Kirby
Africans, Indians, and the Making of Race in Colonial Peru
Bound Lives chronicles the lived experience of race relations in northern coastal Peru during the colonial era. Rachel Sarah O’Toole examines how Andeans and Africans negotiated and employed casta, and in doing so, constructed these racial categories. This study highlights the tenuous interactions of colonial authorities, indigenous communities, and enslaved populations and shows how the interplay between colonial law and daily practice shaped the nature of colonialism and slavery.
The St. Petersburg Grain Trade and the Russian Economy, 1703–1811
In eighteenth-century Russia, as elsewhere in Europe, bread was a dietary staple—truly grain was the staff of economic, social, and political life. Early on Tsar Peter the Great founded St. Petersburg to export goods from Russia’s vast but remote interior and by doing so to drive Russia’s growth and prosperity. But the new city also had to be fed with grain brought over great distances from those same interior provinces. In this compelling account, Robert E. Jones chronicles how the unparalleled effort put into the building of a wide infrastructure to support the provisioning of the newly created but physically isolated city of St. Petersburg profoundly affected all of Russia’s economic life and, ultimately, the historical trajectory of the Russian Empire as a whole. Jones details the planning, engineering, and construction of extensive canal systems that efficiently connected the new capital city to grain and other resources as far away as the Urals, the Volga, and Ukraine. He then offers fresh insights to the state’s careful promotion and management of the grain trade during the long eighteenth century. He shows how the government established public granaries to combat shortages, created credit instruments to encourage risk taking by grain merchants, and encouraged the development of capital markets and private enterprise. The result was the emergence of an increasingly important cash economy along with a reliable system of provisioning the fifth largest city in Europe, with the political benefit that St. Petersburg never suffered the food riots common elsewhere in Europe. Thanks to this well-regulated but distinctly free-market trade arrangement, the grain-fueled economy became a wellspring for national economic growth, while also providing a substantial infrastructural foundation for a modernizing Russian state. In many ways, this account reveals the foresight of both Peter I and Catherine II and their determination to steer imperial Russia’s national economy away from statist solutions and onto a path remarkably similar to that taken by Western European countries but distinctly different than that of either their Muscovite predecessors or Soviet successors.
The Building of BAM and Late Soviet Socialism
Heralded by Soviet propaganda as the “Path to the Future,” the Baikal-Amur Mainline Railway (BAM) represented the hopes and dreams of Brezhnev and the Communist Party elite. Begun in 1974, and spanning approximately 2,000 miles after twenty-nine years of construction, the BAM project was intended to showcase the national unity, determination, skill, technology, and industrial might that Soviet socialism claimed to embody. More pragmatically, the Soviet leadership envisioned the BAM railway as a trade route to the Pacific, where markets for Soviet timber and petroleum would open up, and as an engine for the development of Siberia. Despite these aspirations and the massive commitment of economic resources on its behalf, BAM proved to be a boondoggle-a symbol of late communism's dysfunctionality-and a cruel joke to many ordinary Soviet citizens. In reality, BAM was woefully bereft of quality materials and construction, and victimized by poor planning and an inferior workforce. Today, the railway is fully complete, but remains a symbol of the profligate spending and inefficiency that characterized the Brezhnev years. Christopher J. Ward provides a groundbreaking social history of the BAM railway project. He examines the recruitment of hundreds of thousands of workers from the diverse republics of the USSR and other socialist countries, and his extensive archival research and interviews with numerous project workers provide an inside look at the daily life of the BAM workforce. We see firsthand the disorganization, empty promises, dire living and working conditions, environmental damage, and acts of crime, segregation, and discrimination that constituted daily life during the project's construction. Thus, perhaps, we also see the final irony of BAM: that the most lasting legacy of this misguided effort to build Soviet socialism is to shed historical light on the profound ills afflicting a society in terminal decline.