"Demonstrating the lasting brilliance of her voice and her prophetic vision, 'Essential Essays' showcases Adrienne Rich's singular ability to unite the political, personal, and poetical. The essays selected here by feminist scholar Sandra M. Gilbert range from the 1960s to 2006, emphasizing Rich's lifelong intellectual engagement and fearless prose exploration of feminism, social justice, poetry, race, homosexuality, and identity." - Umschlagrückseite

The first anthology to investigate cultural production of lesbian sexuality The question of whether lesbians have sex, how they have sex, and when they began having sex has long obsessively preoccupied the heterosexual imagination. Today, discussions of lesbian sex abound with such terms as romantic friendships, stealth lesbians, and genitally sexual. As we approach the end of the twentieth century, lesbian sexuality remains hotly contested ground. What exactly qualifies as lesbian sex? What is the relationship, if any, between lesbian erotica and heterosexual pornography? How did the issue of sex in lesbian communities come to be such a fiercely debated subject? Lesbian Erotics is the first anthology to investigate the cultural production of sexually charged images of lesbians in film, law, literature, and popular culture in general. The contributors address an enormous range of sexualities and fora in which these sexualities flourish. In her chapter, Not Tonight, Dear, I'm Deconstructing a Headache: Confessions of a Lesbian Sex Therapist , Marny Hall illustrates how difficult some women find it to maintain erotic tension in lesbian relationships. Elizabeth Meese grapples with increasingly complex sexual identities in cyperspace. Kitty Tsui, cover model for On Our Backs , relays how she developed her own body into an art form in order to combat stereotypes of passive and invisible Asian women. This work, as Karla Jay writes in the introduction, invites readers to consider the implications, variations, and complexities of lesbian erotics. In the end, it is our sexual lives that mark us as outlaws. Therefore, we need to investigate and engage representations of our sexuality to define for ourselves, if we so choose, the scope, shape, and permutations of lesbian erotics.

In the era of identity politics, whose is the I of cultural criticism? And what does the invention of an autobiographical persona have to do with contemporary theory? In Getting Personal, Nancy K. Miller reflects upon the ways in which contingencies of identity and location shape the writing of academic argument and the living of an academic life. Getting Personal explores the new territory of feminist cultural studies and its connections to literary interpretation. The book is organized around a number of academic scenes in which Miller analyses the stakes of feminist critical performance. The focus on occasions, from the conference to the seminar to the professional colloquium, produces an autobiographical perspective on the mini-drama of institutional politics - whether faculty struggles over the canon in elite universities, or student strivings for self-authorization in large urban ones. Writing as a feminist critic, Miller describes the dilemmas of a responsible pedogogic practice: the contradictory demands of authority and complicity for a feminist teacher of literature. Getting Personal examines the rhetorical strategies of a feminism traversed by internal debates over its own self-representations. Working through and among quotations of voices that might otherwise not address each other, Miller assesses a crisis and offers a project for moving on.

Extends the feminist examination of western literature to the founding document of patriarchal culture, the Bible. At the same time, it re-thinks certain customary assumptions about feminism and about the Bible, in the light of poetic 'readings' of Biblical texts by 19th and 20th century women writers. It proposes that women writers relate to the Bible in complex ways which both critique biblical misogyny and stem directly from elements of transgressive writing within the Biblical text, suggesting that feminist reinterpretations of the Bible constitute an inevitable consequence of radical spiritual values at the core of scripture itself.

Like much twentieth-century feminist writing today, this book crosses the boundaries of genre. Biblical interpretation combines with fantasy, autobiography, and poetry. Politics joins with eroticism. Irreverence coexists with a yearning for the sacred. Scholarship contends with heresy. Most excitingly, the author continues and extends the tradition of arguing with God that commences in the Bible itself and continues now, as it has for centuries, to animate Jewish writing. The difference here is that the voice that debates with God is a woman's.

A generation after the publication of Joan W. Scott's influential essay, "Gender: A Useful Category of Historical Analysis," this volume explores the current uses of the term—and the ongoing influence of Scott's agenda-setting work in history and other disciplines. How has the study of gender, independently or in conjunction with other axes of difference—such as race, class, and sexuality—inflected existing fields of study and created new ones? To what extent has this concept modified or been modified by related paradigms such as women's and queer studies? With what discursive politics does the term engage, and with what effects? In what settings, and through what kinds of operations and transformations, can gender remain a useful category in the 21st century? Leading scholars from history, philosophy, literature, art history, and other fields examine how gender has translated into their own disciplinary perspectives.

A brilliantly original exploration of the interface between feminism, psychoanalysis, semiotics and film theory.-- Publisher description.

A mother and daughter of Puerto Rican and Jewish ancestry, the Moraleses express their radical and feminist views in diary-like poetry and prose that echo the rhetoric of the '60s. Yet the mixed origins of this pair lend an international, even universal feeling to the sentiments. They seem to speak for many women of many places and times. Titles of their pieces include "Concepts of Pollution," "Distress Signals," "Getting Out Alive," "Class Poem" and "I Am the Reasonable One." Both authors are literary, serious, socially concerned and passionate, and their anger is about injustices that plague them and other people. There is much vivid imagery and heartfelt emotion, and the reader may well long for causes that stir them as these women are stirred. Copyright 1986 Reed Business Information, Inc.

Quoting King Solomon's famous prayer to God at the Temple in Jerusalem, "Behold, the heaven of heavens cannot contain thee; how much less this house that I have builded," Alicia Suskin Ostriker posits a God who cannot be contained by dogma and doctrine. Troubled by the way the Bible has become identified in our culture with a monolithic authoritarianism, Ostriker focuses instead on the extraordinary variability of Biblical writing. For the Love of God is a provocative and inspiring re-interpretation of six essential Biblical texts: The Song of Songs, the Book of Ruth, Psalms, Ecclesiastes, Jonah, and Job. In prose that is personal and probing, analytically acute and compellingly readable, Ostriker sees these writings as "counter-texts," deviating from convention yet deepening and enriching the Bible, our images of God, and our own potential spiritual lives. Attempting to understand "some of the wildest, strangest, most splendid writing in Western tradition," she shows how the Bible embraces sexuality and skepticism, boundary crossing and challenges to authority, how it illuminates the human psyche and mirrors our own violent times, and how it asks us to make difficult choices in the quest for justice. For better or worse, our society is wedded to the Bible. But according to Talmud, "There is always another interpretation." Ostriker demonstrates that the Bible, unlike its reputation, offers a plenitude of surprises.

While most gender-based analyses of rabbinic Judaism concentrate on the status of women in the halakhah (the rabbinic legal tradition), Judith R. Baskin turns her attention to the construction of women in the aggadic midrash, a collection of expansions of the biblical text, rabbinic ruminations, and homiletical discourses that constitutes the non-legal component of rabbinic literature. Examining rabbinic convictions of female alterity, competing narratives of creation, and justifications of female disadvantages, as well as aggadic understandings of the ideal wife, the dilemma of infertility, and women among women and as individuals, she shows that rabbinic Judaism, a tradition formed by men for a male community, deeply valued the essential contributions of wives and mothers while also consciously constructing women as other and lesser than men. Recent feminist scholarship has illuminated many aspects of the significance of gender in biblical and halakhic texts but there has been little previous study of how aggadic literature portrays females and the feminine. Such representations, Baskin argues, often offer a more nuanced and complex view of women and their actual lives than the rigorous proscriptions of legal discourse.

In the last three decades, hundreds of books and essays have been published on women, gender, and Jewish Studies. This burgeoning scholarship has not been adequately theorized, contextualized, or historicized. This book argues that Jewish feminist studies is currently constrained by multiple frames of reference that require re-examination, a self-critical awareness, and a serious reflective inquiry into the models, paradigms, and assumptions that inform, shape, and define this area of academic interest. This book is the first critical analysis of Jewish feminist scholarship, tracing it from its tentative beginnings in the late 1970s to contemporary academic articulations of its disciplinary projects. It focuses on the assumptions, evasions, omissions, inconsistencies, and gaps in this scholarship, and notably the absence of debate, contestation, and interrogation of authoritative articulations of its presumed goals, investments, and priorities. The book teases out implicit thinking about mapping, direction, and orientation from introductions to leading anthologies and engages critically with the few explicitly theoretical works on Jewish feminist studies, contesting ideas that have become hegemonic in some areas, and interrogating the limitations these theories impose on future trajectories in Jewish feminist studies. Each chapter outlines the theoretical assumptions that inform salient publications in the field, providing a close reading of scholarly texts that justify certain practices. The book is divided into four chapters, each of which focuses on a different frame of reference. It outlines the way in which the various frames that have so far been imposed on Jewish feminism, the ethnocentric, liberal, personal, masculinist, and essentialist, have arrested its theoretical elaboration and articulation. The book includes both interdisciplinary anthologies on gender and Jewish identity and disciplinary publications in history, literature, philosophy, cultural studies, and Holocaust studies.

The story of a group of Jewish women who journey to spirituality through community and ceremony.

From the first appearance of the lead essay in this collection in 1969, Vivian Gornick established herself as one of the most respected voices in the new literature of contemporary feminism. Speaking always for herself, always maintaining her independence, while at the same time reflecting and commenting upon current feminist concerns, Gornick became one of the most eagerly read writers in The Village Voice, The New York Times and other periodicals. With characteristic passion and a quick, penetrating intelligence, she dissects the culture that is at the root of female oppression. This collection will stand as a permanent record of the evolution of one feminist's personal consciousness over the seven years that paralleled the renaissance of American feminism. These are essays to be read and reread for years to come, as both men and women begin to assimilate what we have all learned from the women's movement.--From publisher description.

Representing the spectrum of subfields within Jewish Studies, the contributing scholars to this volume use beginnings as a hermeneutic stance to analyze texts in their area. While each essay is a significant contribution to its own subfield - Bible, Talmud, Kabbalah, Modern Jewish Thought, Feminist and Cultural Studies - the essays taken as a whole present new possibilities for exploring the space that is Jewish Studies and beginning an inquiry into what might constitute a definable hermeneutics of Jewish texts.

This book is the first to evaluate the development of feminist scholarship in various fields within Jewish studies. Eminent scholars in biblical studies, rabbinics, theology, history, literature, sociology, anthropology, philosophy, and film studies assess the state of knowledge about women in each field, analyze how this knowledge has affected the mainstream of the discipline, and propose new questions and concepts to pursue. The authors - Joyce Antler, Lynn Davidman, Tikva Frymer-Kensky, Judith Hauptman, Paula E. Hyman, Sonya Michel, Judith Plaskow, Susan Starr Sered, Naomi Sokoloff, Shelly Tenenbaum, and Hava Tirosh-Rothschild - consider a range of fascinating issues.Among them are: whether Jewish culture is as patriarchal as is typically assumed; how gender arrangements in Jewish life are shaped by the structures and culture of the larger societies in which Jews live; the different ways in which changes in Jewish families over time and place are experienced by women and by men; whether women or men have been more reluctant to assimilate; and how segregation of the sexes has affected women's autonomy in different periods and locations in Jewish history. Together, the articles present a strong argument for the inclusion of gender as a category of analysis in all fields of Jewish studies.

"Haggadah means "the telling." The escape from Egypt is the defining legend, the central drama of the Jews. Every nation coalesces around such an epic; its people project themselves into the story, aspire to the virtues of its heroes, and through periodic retelling or dramatization, transmit their values to the next generation. The traditional Haggadah offers a set of instructions for conducting the Passover service, interspersed with readings from the Bible, rabbinical commentaries, legends, prayers, hymns and children's songs. Written by men and addressing men, the traditional text has not historically offered much space for women to see themselves as fully involved in or spoken to by the powerful drama of human freedom articulated by the Haggadah. In Haggadah: A Celebration of Freedom, Martha Shelley brings a new vision to the traditional text."--Jacket.