New Books in Women's History

Megan Marshall is the Charles Wesley Emerson College Professor in writing, literature and publishing. Her book Margaret Fuller: A New American Life (Mariner Books, 2013) won the 2014 Pulitzer Prize in biography. Marshall has written a beautiful and detailed portrait of the nineteenth-century political thinker, women’s rights advocate, and writer Margaret Fuller. Fuller’s childhood begins in Cambridgeport, MA where under the tutelage of her demanding father, Timothy Fuller, she was immersed in the classics excelling in language, literature, and philosophy. Her prospects limited by her gender, considered plain and often lonely, Fuller went on to build an intellectual life and relationships with the leading transcendentalists. Her New England circles included the most prominent thinkers of her day, the Channings, the Peabody sisters, Ralph Waldo Emerson, Horace Greeley, and Nathaniel Hawthrone. Frequently earning a living as a teacher, she went on to write and edit the transcendentalist journal The Dial and began a series of lectures and discussion for women known as “conversations.” The erudite and intellectually confident Fuller struggled with creating and living out a new feminine ideal that included the life of the mind, intimate cross-gender friendships, and mutuality, which she attempted to work out in her relationships with Emerson, James Clarke and others. After her tragic death at sea in 1850, she is best remembered for her book Woman in the Nineteenth Century (1845), at the time considered controversial and bold, explored the assumed nature of men and women and their relationship and proposed a new model for egalitarian marriages of mutuality and respect. Marshall has given us a compassionate biography of a remarkable woman who was born ahead of her time and inspired generations of feminists.Lilian Calles Barger, www.lilianbarger.com, is a cultural, intellectual and gender historian. Her current book project is entitled The World Come of Age: An Intellectual History of Liberation Theology forthcoming from Oxford University Press. Learn more about your ad choices. Visit megaphone.fm/adchoices

As slavery came to an end in the Caribbean’s British colonies, officials and local reformers began to worry about how and whether they would convince their newly freed workforce to continue working. More specifically, they worried about underpopulation, and whether the formerly enslaved population was reproducing quickly enough. This was... Learn more about your ad choices. Visit megaphone.fm/adchoices

In her wonderful new book Polygyny: What it Means When African American Muslim Women Share Their Husbands (University Press of Florida, 2015), Debra Majeed, Professor of Religious Studies at Beloit College, provides an analytically robust and moving account of the aspirations, paradoxes, and problems attached to polygyny in the African American Muslim community. By combining ethnography, history, and performance studies, Majeed seamlessly weaves together the theological, legal, and sociological dynamics of living polygyny. Readers of this book are treated to a riveting and incredibly lucid portrayal of a complicated phenomenon that brings together intimate individual stories and the broader historical and societal conditions that generate those stories in a remarkably effective fashion. In our conversation, we talked about the idea of Muslim Womanism, the methodology of dialogical performance, the Qur’an and polygyny, the paradoxes of polygyny, Imam W.D Mohammed’s teachings on polygyny, and the emotional and psychological impact of polygyny n children and women. This is among those rare books that are at once methodologically exciting and complex and yet astonishingly accessible and well written. Polygyny should also make an excellent reading in courses on gender and Islam, Islamic law, American Islam, and American Religion more broadly. Learn more about your ad choices. Visit megaphone.fm/adchoices

Sarah H. Jacoby‘s recent monograph, Love and Liberation: Autobiographical Writings of the Tibetan Buddhist Visionary Sera Khandro (Columbia University Press, 2014), focuses on the extraordinary life and times of the Tibetan laywoman Sera Khandro and uses her story to examine a number of important issues in the study of Tibetan Buddhism.Sera Khandro was born in 1892 to well-off parents in cosmopolitan Lhasa, but ran-away to eastern Tibet at the age of fifteen, hoping to fulfill her religious aspirations. After enduring various hardships, she eventually became the consort of a monk at the age of twenty. After a tumultuous nine years during which she was subjected to the ill-will of many residents of the monastery where she resided and during which time she bore two children, she moved in with the lama under whom she had originally studied, a man whom she considered her original teacher, whose consort she became (attaining spiritual liberation in the process), and whose biography she would eventually write after his death. After three years, her spiritual partner died, and Sera Khandro spent the last sixteen years of her life teaching widely throughout eastern Tibet and engaged in writing. She died in 1940.Jacoby’s study is based in large part on two previously unexamined sources: a biography that Sera Khandro wrote of her male teacher, and Sera Khandro’s own autobiography.  There are very few pre-1950s’ Tibetan primary sources authored by women, and these two documents allow Jacoby a unique view of a period usually seen through male eyes. In her discussion of Sera Khandro’s writings, Jacoby locates the aforementioned autobiography in the context of Tibetan literature, on the one hand, and explains autobiography’s role in the construction of religious identity in Tibet, on the other.Related to this issue is what Jacoby calls “autobiographical ventriloquy”: claims that one makes about ones own spiritual attainments by putting words in the mouth of another character. In the case at hand, Sera Khandro records conversations that she has with dakinis in which these celestial beings, in response to Sera Khandro’s expressions of doubt about her own progress along the Buddhist path, assert that she has in fact attained a high level of spiritual attainment.In addition to her interactions with dakinis, Sera Khandro established relationships with the semi-legendary Yeshe Tsogyel and with autochthonous deities in eastern Tibet. Drawing on the theory of “relational selfhood,” by which an autobiographical subject’s identity is constructed through that subject’s depiction of his or her relationships with other social actors, Jacoby shows that Sera Khandro’s own identity as a treasure revealer depended on the relationships she had with both those in her immediate environment (e.g., the local deities) and those in the mythic past (e.g., Yeshe Tsogyel). In this way, religious legitimacy–at least in the case of Sera Khandro–depended on both local and pan-Tibetan associations.In the final two chapters of the book Jacoby discusses Sera Khandro’s role as a consort. She looks at the various ways in which Sera Khandro herself understood such practices and in which she used men as consorts for practices aimed at furthering her own spiritual progress. This close analysis provides the reader with a much more nuanced view of Tibetan Buddhist attitudes towards sexual practices. And in the final chapter Jacoby shows that while we usually think of such practices as thoroughly impersonal and soteriological in character, in the case at hand Sera Khandro’s own feelings of affection for her partner Drime Ozer cannot be easily disentangled fr... Learn more about your ad choices. Visit megaphone.fm/adchoices

Waiting several hours in line for a hug is well worth it for thousands of people, the devotees of the Guru, Amma, Mata Amritanandamayi. In Reflections of Amma: Devotees in a Global Embrace (University of California Press, 2014), Amanda Lucia, Associate Professor of Religion at UC Riverside, provides a rich ethnographic account of Amma’s American followers and convincingly argues that there is much to learn here about gender, interpretation, and contemporary American religiosity. Amma’s devotees in the United States are usually “inheritors” or “adopters” of Hindu traditions, which shapes their interpretive vantage point and understandings of Amma as Hindu goddesses or feminist. American multiculturalism and romantic orientalist attitudes frequently reifiy cultural differences further structuring the interrelations between South Asian and non-Indian devotees in the American context. In our conversation we discuss female religious leaders, darshan, gurus in American context, purity and ritual, women’s empowerment, village and urban transformations, Devi Bhava, and gendered interpretations of Hinduism. Learn more about your ad choices. Visit megaphone.fm/adchoices

Is it ok–practically and ethically–to feel sympathetic toward the guards of concentration camps?Today’s interview marks the conclusion of my summer-long series of podcasts on the concentration camps and ghettos of Nazi Germany, its satellite states and the regions it controlled. Earlier this summer I talked with Geoff Megargee about the Holocaust Museums’s Encyclopedia of Camps and Ghettos, Sarah Helm about the women’s camp of Ravensbruck, Nik Wachsmann about the evolution of the concentration camp system and Dan Stone about the liberation of the camps. Today I’ll conclude the series with an interview with Shelly Cline about female guards in the camps.This is something of a departure for the podcast, which usually focuses on the authors of published books. But Shelly’s dissertation “Women at Work: The SS Aufseherin and the Gendered Perpetration of the Holocaust” (Ph. D. Diss, U of Kansas, 2014) is a perfect conclusion to the series. It examines carefully and thoughtfully the women who served as guards in concentration camps across Germany and its territories. In the manuscript, Shelly suggests that we will better understand the guards’ experience and perspective if we look at them from the perspective of people working at a job, a job they applied for, trained for, and worked at, one they sometimes liked, but often found stressful and difficult. It’s a fascinating notion, one that made me stop and think many times while reading. Learn more about your ad choices. Visit megaphone.fm/adchoices

What are some of the key features and characteristics of the Muslim feminist Qur’an exegetical tradition and what are some of the tensions and ambiguities found in that tradition? Those are the central questions addressed by Aysha Hidayatullah, Associate Professor of Religious Studies and Theology at the University of San Francisco, in her path clearing new book, Feminist Edges of the Qur’an (Oxford University Press, 2014). In this shining book, Hidayatullah presents a detailed and nuanced explanation of the varied paradigms of Muslim feminist Qur’an exegeses, primarily though not exclusively focusing on the work of scholars in the US. She also considers and highlights some of the limitations of such feminist exegetical projects, concluding that perhaps patriarchal readings of the Qur’an cannot be entirely or conclusively dismissed as impossible. In this book, Hidayatullah seamlessly and brilliantly combines intellectual history, discursive analysis, and critical theological reflections. Written with exemplary clarity, Feminist Edges of the Qur’an introduces non-specialists to the fascinating yet complicated terrain of feminist and indeed modernist Qur’an exegesis while offering specialists more familiar with this terrain groundbreaking conceptual interventions and new avenues of thought and research. This incredibly lucid book should also work splendidly in undergraduate and graduate courses on the Qur’an, gender, feminist thought, Muslim modernism, and Islam in America. Learn more about your ad choices. Visit megaphone.fm/adchoices

Today’s podcast is the second in our summer series of interviews about the concentration camps in and around Nazi Germany. Earlier this summer I talked with Geoff Megargee about the US Holocaust Museum’s Encyclopedia of Camps and Ghettos. Later, I’ll talk with Nik Wachsmann, Dan Stone and Shelly Cline.Today, however, I got the chance to talk with Sarah Helm. Sarah has written a tremendous book titled Ravensbruck: Life and Death in Hitler’s Concentration Camp for Women (Nan A. Talese, 2015). The books is at turns grim, touching and, just occasionally, inspiring. It’s one of the most accessible of the many books I’ve read about the concentration camp system. And it focuses on on of the under-served groups of victims of the genocide: women. Learn more about your ad choices. Visit megaphone.fm/adchoices

Mia Bay is a professor of history at Rutgers University, and Director of the Center for Race and Ethnicity. She is co-editor of Toward an Intellectual History of Black Women (University of North Carolina, 2015). Bay and her co-authors have brought together a strikingly good collection of fifteen essays that presents us with a sampling of a neglected field of thought. All focus on black women of the diaspora in North America, the Caribbean and Africa as subjects of critical thought and articulators of ideas on a wide variety of subjects. The authors demonstrate how black women lived and thought at the intersection of both race and gender. As a distinct field, the growth of black women’s intellectual history has suffered from several handicaps including resistance within the field of intellectual history. As Black men are often the focus as defenders of their race, black women are often portrayed as activists; doers rather than thinkers. The informal nature of much of black women’s thought, the lack of formal education and the use of religious language makes them appear as inarticulate in matters of racial and gender politics. The scarcity of written texts, particularly for the eighteen-century and much of the nineteenth, renders constructing a history of black women’s thought a project akin to archeology; a limitation the writers readily take up as a challenge. The authors appeal to social history influencing the wider acceptance of non-elite thought, and feminist scholarship as bringing attention to the field as worthy of study. The fifteen essays cover a range of topics including religion, challenges to race science, the meaning of black women’s bodies, respectability, political theory, and feminism. The entire collection is an excellent source and a promising movement toward constructing a transnational history of black women’s thought. Learn more about your ad choices. Visit megaphone.fm/adchoices

As I imagine most any biographer will tell you, one of the great joys and privileges of biographical research is using archives. This is where one encounters tangible pieces of the subject’s life- letters, diaries, receipts, knick-knacks; one never knows what one will find. But how to incorporate that experience into a book? This is one of many compellingly original angles that Daisy Hay brings to the story of Benjamin and Mary Anne Disraeli in her new book, Mr. and Mrs. Disraeli: A Strange Romance (Farrar, Straus, and Giroux, 2015)The story of Benjamin and Mary Anne Disraeli occurs in a moment of changing attitudes towards marriage, celebrity and love- a moment more often seen through the eyes of men and viewed in terms of “history.” Using the Mary Anne Disraeli archive at the Bodleian Library in Oxford- assembled by Mrs. Disraeli herself- Hay opens up this story in two ways: by bringing the voices and experiences of women into it, and by considering the Disraeli’s as “born storytellers” in 19th century world that was “thick with stories. “They themselves spun stories around their partnership,” Hay writes, “but they also made the tales they spun come true.” It’s an illuminating perspective from which to write a biography of public figures, and also one which highlights the vital importance of archives in the preservation of stories of the past. Learn more about your ad choices. Visit megaphone.fm/adchoices