What does the story of
Robinson Crusoe have to do with understanding past and present women’s lives?
The Female Crusoe: Hybridity, Trade and the Eighteenth-Century Individual investigates the possibility that Daniel Defoe’s famous work was informed by qualities attributed to trade, luxury and credit and described as feminine in the period. In this volume,
Robinson Crusoe and the female castaway narratives published in its wake emerge as texts of social criticism that draw on neglected values of race and gender to challenge the dominant values of society. Such narratives worked to establish status and authority for marginalised characters and subjects who were as different, and as similar, as Defoe’s gentleman-tradesman and Wollstonecraft’s independent woman.
The Female Crusoe goes on to address the twentieth-century engagement with the castaway tale, showing how three contemporary authors, in their complex and gendered negotiations of power and identity, echo, even while they challenge, the concerns of their eighteenth-century predecessors. This work will be of interest to students interested in literary engagements with individualism and women’s rights in the eighteenth and twentieth centuries.
-oriented US websites Buzzfeed and the Huffington Post, where write-ups about the images attracted over a million views that readers commented on, liked, shared, and tweeted in a matter of days. The images resonated with commenters who appreciated the depiction of “traditional” goddesses as vulnerable and
Cosmic Mother of All, Trondheim. 1981. Spretnak, C.: Lost Goddesses of Early Greece, a Collection of Pre-Hellenic Myths Boston 1978. - : (ed): The Politics of Women's Spirituality, New York, 1982. Starhawk: The Spiral Dance, A Rebirth of the Ancient Religion of the Great Goddess. New York, 1979. Stone, M
Taranga who hurled him into the sea where he was raised by the gods (Monaghan 2014). Unlike the movie’s allusions, later in his life he was reunited with his mother. The portrayal of Maui has caused some concerns with many Polynesian people. That is because in many animated stories Maui is depicted as
number of male-centered, misogynistically inclined cultures, and strongly suggested in a number of Greek myths.” Foley (1994, p. 80) writes, “On the divine level, the Hymn represents ﬁrst a resistance, by the bride and her mother, to an arranged marriage and then stresses the goddesses’ reluctant
? Spitz (1967) and Bruner (1977), from a psychoanalytic view point, have described how the child answers to parental refusa ls and denials with an identication . In concrete terms this happens by the child evoking in himself or imitating the mother ’s “no.” Thus, in his second year one can often observe
everybody like to be, where there is home and safety. Is the tree like the pasture-ground of the animals, a word that was basic to our concept of ethics, customs, and morals ?3 This would be, not doubt, the "good" in contrast to the "bad" government, as you say. It is the government of the mother "over" her
conscious apprehension as a story. This is the world naturally apprehensible to a biological mind, an evolutionarily-constructed mind, the mind of a highly social creature, with a constant family structure: the primary or base-level category of mother, part of our ancient mammalian heritage, broadened with
Translating Kali's Feast is an interdisciplinary study of the Goddess Kali bringing together ethnography and literature within the theoretical framework of translation studies. The idea for the book grew out of the experience and fieldwork of the authors, who lived with Indo-Caribbean devotees of the Hindu Goddess in Guyana. Using a variety of discursive forms including oral history and testimony, field notes, songs, stories, poems, literary essays, photographic illustrations, and personal and theoretical reflections, it explores the cultural, aesthetic and spiritual aspects of the Goddess in a diasporic and cross-cultural context. With reference to critical and cultural theorists including Walter Benjamin and Julia Kristeva, the possibilities offered by Kali (and other manifestations of the Goddess) as the site of translation are discussed in the works of such writers as Wilson Harris, V.S. Naipaul and R.K. Narayan. The book articulates perspectives on the experience of living through displacement and change while probing the processes of translation involved in literature and ethnography and postulating links between ‘rite' and ‘write,' Hindu ‘leela' and creole ‘play.'
relevant for the reader to know that I wrote a book about south Indian goddesses and Mary, Divine Mother, Blessed Mother: Hindu Goddesses and the Virgin Mary (2005). In it I studied three Goddess hymns and drew my study of them into the context of a Catholic Christian theological reﬂ ection on three Marian