Blood is everywhere in our society: on nightly T.V., in daily newspaper photos, in religious imagery. Yet menstrual blood is never mentioned and almost never seen, except privately by women. A girl's first period is usually kept secret, a source of embarrassment and irritation. Menstruation in our culture is invisible and irrelevant if properly hidden, shameful and unclean if not. It was not always this way. Long ago, in cultures around the world, a girl's menarchal passage was a time of celebration and initiation, and a time for ceremony, often including special clothing and foods and a period of seclusion. Far more than a biological event, menstruation was a recognized mark of female power, a source of ritual and of awe. The influence of early menstrual rites remains visible in our culture today. According to Judy Grahn, the ancient rites explain much of contemporary material culture - why women wear lipstick and eye makeup and adorn themselves with earrings and hair clasps, or why forks, bowls, chairs, rugs, and shoes originated, for instance. But Grahn also reveals the profound connections between ancient menstrual rites and the development of agriculture, mathematics, geometry, writing, calendars, horticulture, architecture, astronomy, cooking, money, and many other realms of knowledge. Blending archaeological data, ethnography, folklore, history, and myth, she constructs a new myth of origin for us all, demonstrating that menstruation is what made us human. Blood, Bread, and Roses reclaims woman's myths and stories, chronicling the ways in which women's actions and the teaching of myth have interacted over the millennia. Grahn argues that culture has been a weaving between the genders, a sharing of wisdom derived from menstruation. Her rich interpretations of ancient menstrual rites give us a new and hopeful story of culture's beginnings based on the integration of body, mind, and spirit found women's traditions. Blood, Bread, and Roses offers all of us a way back to understanding the true meaning of women's menstrual power.
Beresford's step - son , Alexander James Beresford - Hope , was Conservative MP for Maidstone and married Lady Mildred Cecil , sister of the future Prime Minister , Lord Salisbury . He inherited his stepfather's title and estate in 1854 ...
★對文學書寫的重要啟發,了解吳爾芙其人特殊文學見解的代表性文集 ★「我走過沼澤說我就是我:而且必須遵循著此一道路,而非複製別的軌道。活著,就是我寫作的唯一正當理 ...
Booth, John. 1985. The End and the Beginning: The Nicaraguan Revolution. Boulder: Westview. Booth, John, and Thomas W. Walker. 1989. Understanding Central America. Boulder: Westview Borge, Tomás. 1984. Carlos, the Dawn Ls No Longer ...
At the local level , some NUT associations supported the appointment of headmasters to mixed junior and infant schools.96 The Kent NUT branch requested the Kent Education Committee in 1933 to ensure that vacant headships should go to ...
20 years, and she and her two daughters bear the brunt of Paul's verbal taunts and controlling behavior. Though he has never physically abused the children, he often beats Ellen so severely that vicious bruises cover her arms and legs, ...
Dans sa nouvelle introduction féministe post-chrétienne à The Church and the Second Sex, Mary Daly affirme: "This is becoming a credible dream, because a community of sisterhood was coming into being, into be-ing.
An account of the landmark suffragist trial before the U.S. Circuit Court for the Northern District of New York, at Canandaigua in June 1873, that brought the cause of women's voting rights to the forefront of national attention in the U.S. ...
I am also puzzled by Bell's portrait of Woolf's friendship with Margaret Llewelyn Davies . Does he mean to show me that this is how it should be done ? Though he is obviously familiar with my work , he fails to refer to two long essays ...
The Letters of Margaret Fuller: 1839-41
Annie Nathan Meyer , Woman's Work in America ( New York : Henry Holt , 1891 ) . 13. Maud Nathan , The Story of an Epoch - making Movement ( Garden City , N.Y .: Doubleday & Co. , 1926 ) . 14. William L. O'Neill , ed . , Women at Work ...