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Elizabeth Crawford

The Online Resources Site for both students and instructors features close to interactive review questions; over online readings across all volumes of the anthology, with 56 additional readings specific to this volume; details on British currency; chronological charts; bibliographies; an audio library with 37 samples ranging from Old English to the early 20th Century; and more.

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Elizabeth Crawford — researcher and writer — dealer in books and ephemera. Foulsham no date [s? How to be sure of distinguising good quality from bad. How to be sure of paying the right price. But others seem to use a surprising amount of sugar and eggs for cooking in a time of strict rationing. With many illustrations. Mme Michaelis ran the Croydon Kindergarten. Features major poets such as the Browning, Tennyson, Hopkins, Rossetti and Hardy — as well as many minor writers.

A plea — with facts, figures and case studies — for greater understanding between the classes. First published Fascinating information. Soft covers, large format, over 70 illustrations. Many photographs. Focuses on representative texts, figures and controversies for what they reveal about the general character of the Woman Question rather than their historical connections with earlier and later phases of the debate. Very good — a little bumped at top and bottom of spine.

US edition is scarce. Spurgeon to Grace Aguilar to demonstrate the scripture-saturated culture of 19th-century England. How to make your costume — acknowledgement is made to Simplicity Patterns many of whose patterns are included in the book. The Female Pen; women writers and novelists Cork University Press [] First published in , this edition with an introduction by Janet Todd. Vol 9 in the Socialist Library series. Front inside hinge a little stretched. Otherwise good internally. Onlywomen Press Love Your Enemy?

Through giving, women redefined the primary allegiances of teh everyday lives, forged public coalitions, and advanced campaigns for abolition, slum reform, eugenics, and suffrage. Maude Political Christianity G. First published in Queenswood: the first sixty years privately printed [] History of the school. It provides a distinctive approach to the exploration of historical meanings of femininity and masculinity, as well as a contrubtion to world history itself.

Home-Making: practical household hints C. A wonderful source — full of details of names and addresses. Very good and tight in decorative boards, a little darkened and marked with age. Packed with information.

I loved it I bought my own copy! A very useful directory. In fair condition — very good internally -clean and tight — but decorative, gilt embossed cloth is rubbed and sewing has parted at inside back cover. Hirsh Hope Emily Allen: medieval scholarship and feminism Pilgrim Books Oklahoma [] Biography of an American medieval scholar, born in — who spent time at Newnham. Hall [] Expands the boundaries of what is conventionally recognized as 17th century English literature by uncovering, reintroducing and documenting the lives and works of more than English women who wrote betwen With numerous illustrations.

Clarke A Short Life of Ninety Years privately printed [] An interesting life — born in Aberdeen into the Anderson family her uncle was Skelton Anderson, husband of Elizabeth Garrett , she attended the local high school, and then went to Girton — before entering a lifetime of teaching, culminating in the headmistress-ship of Manchester High School for Girls.

Her letters are full of social detail. In she went to India with her brother when he became governor-general. Lipincott Philadelphia [] A superb biographical source on interesting women. First published in France in , this translation, by Barbara Mellor, is the first in English.

Very good — with slight marking on front cloth cover. Barber Yarmouth 2nd ed, [] Prison visitor, dressmaker, Sunday School teacher. Her comments on the prisoners are particularly interesting. Her letters reveal to us 18th-century life — political, social and domestic.

Packed with illustrations. Card covers — large format — some pages have come loose from the im perfect binding — but all present. With lovely photograph of Elizabeth Robins tipped in as frontispiece. James A. Society observed. She then returned to Africa, eventually settling in Cape Town, where, during his period there as editor of the Cape Times , one of her closest friends, although v much younger than her, was Edmund Garrett, cousin to Millicent Garrett Fawcett, on whose commission to investigate concentration camps during the Boer War, Jane Waterston served.

Registration Requirements for Register HMSO [] Schedules setting out the requirements for registering on the first electoral register under the Representation of the People Act. Thomson at the Annual Meeting of the Association. Each c 34pp, in original paper covers some covers present but detached. Many of the signatures are identified by pencilled annotations. The lists give details of the number of pupils attending day and night classes in both Science and in Art and the total ammount allocated in grants to each school.

Packed with information on schools and classes in England and Wales. As I have no Sub-Editor, it will be understood that it is not always easy to prepare even so humble a periodical as this, in time to be out exactly at the right date. Paton, D. Paton, a paper read at a conference of the National Vigilance Association, pub by James Clarke, [first pub , this issue probably ]; 8pp; 8 A Plea for Recreative Continuation Schools: evening schools under healthy conditions by the Rev J.

A Consecutive Policy by R. Best and C. Ogden, pub by P. All in good condition — all paper covers — all ex-Board of Education library. The correspondence continues into the late s. Good — as a collection. Ratcliffe, Miss B. Both soft covers, both very good. Why Educate? Paper covers — good — 15pp.

Together with a 2-sided leaflet on Educational Reform pub by the Rationalist Association. Smith, KC, MP. A Year Book vol 1 [] Card covers present but detached — 92pp — plus many pages of advertisements. Mrs Newton, with her husband, is in Rome on a visit.

Men, Masculinities, and Gender Relations

There is no date — but probably s or s? Packed with evocative advertisements — and war-time making-do. The lecture is enhanced by a multitude of footnotes and appendices. Paper wrappers — 86pp. All is good — except that the bottom few lines of pp inc and the back wrapper have disappeared — damp? With a list of donors and subscribers. The Papers cover a wide range of the subjects close to the heart of the actively philanthropic women involved with the NUWW. Ex-Board of Education Library. In the course of the claims and counter claims sets out all the grades and pay of Post Office workers.

Paper covers — 28pp. Thick card — all edges gilt — with a punch hole at one corner through which a silken twist would once have been threaded — either to loop around the wrist — or, perhaps, attached to a pencil. This card has not been completed with the names of the lucky partners. Plebian Marriage in Stuart England: some evidence from popular literature [] reprinted from the Transactions of the Royal Historical Society, Card wrappers — 22pp.

With some pencilled marginal annotations.

Unsexed, or the Female Soldier - Illustrated and Annotated

But she was clearly much younger than the average age of the class and does quite well in maths and science. Included in the collection are a number of programmes for Speech Day and Annual Sports. Paper covers — 8pp — good. Religion was the special concern of men. This is what Ladd referred to as being "responsible" for the universe; for in Zuni belief, religious ceremonies were necessary for the welfare of all living beings and the world itself.

Some men, if they had a "good heart" and even temperament, and depending upon their clan membership, became priests. A priest or religious official, as one Zuni explained, "is not supposed to fight even though he is threatened. When he is sworn in, he is supposed to love all the people and the animals. If they killed an enemy and returned with a scalp, they had to undergo initiation into the warrior society. This cleansed them from their exposure to violence and death and made them safe for contact with other Zunis.

If men did indeed take over responsibility for growing corn from women at some point during Southwest prehistory, women's status still remained high. Among the historic Zunis, this was reflected in such traditions as matrilineal descent and matrilocal residence husbands lived with their wives' families ; the ownership of houses by women, including their repair and periodic plastering; the control of the store rooms by women; and the assignment of fields by female-run households. Marriage was largely a private matter, transacted without ritual or ceremony.

To divorce a husband, a woman simply set his possessions out on the doorstep. He and his family weep and are regarded as unfortunate. When a man has built such a house, and he and his wife quarrel and separate, even for no other reason than her flagrant infidelity, he walks out and leaves the edifice to her and his successor without the least thought of being deprived of anything that is his. His conduct is as much a matter of course as resigning oneself to anything inevitable. Men did not "own" children -- they belonged to their mothers' clans.

In the case of divorce, children remained with their mother, and her next husband doted on them as if they were his own. These practices addressed one of the fundamental questions all societies face -- the welfare of children. The Zuni solution, however, did not depend on the institution of marriage. Married, divorced, or single, women always had a home. And in a matrilineal system, there was no such thing as an illegitimate child. Children only needed mothers to be ensured membership in a household and a clan.

Thus, Zuni women were free to choose sexual partners without economic or moral compulsion, to practice birth control including abortion and natural contraceptives , in short, to control their own bodies. A telling measure of the status of Zuni women was the response of children to a test administered in the s. When Zuni boys were asked who they would like to be if they could change themselves into anything else, 10 percent wanted to be their sisters or mothers.

Such a high percentage cannot be explained as an epidemic of gender dysphoria, but simply as a reflection of the prestige of female roles. It is interesting to note that no Zuni girls made cross-sex choices. Benedict described the Zunis as Apollonian, "a people who value sobriety and inoffensiveness above all other virtues. All the sterner virtues -- initiative, ambition, an uncompromising sense of honor and justice, intense personal loyalties -- not only are not admired but are heartily deplored. They are interested in a game that a number can play with even chances, and an outstanding runner spoils the game: they will have none of him.

These values were evident in the attitudes of Zuni men toward women. Dennis Tedlock has recorded a story told by a Zuni in which one of the trickster War Gods passes as a woman by placing a bottle-necked gourd between his legs to simulate a vagina. Although quite explicit about other details, the storyteller never used the common Zuni name for "that which gives a woman her being. No, it wasn't just a matter of sex: "That's secondary. It's their bodies that are tehya.


She found she wanted to be tehya at that spot, so she put a big leaf to it. All Rights Reserved. First Edition. Among them are the depiction of an expression of being human wondrously liberated from the Calvinistic and puritanical mindset that equates sexuality and the experience of its psychic-sensual pleasure and energy as evil, dirty, and shameful -- especially where women are concerned. There is also the fact that Zuni cosmology and the culture their ancestors manifested is another example of the human experience here on earth that confounds an underlying assumption of western civilization and thought: that war is inevitable and justifiable since man is naturally ambitious, possessive, competitive, and "wired to fight".

Stories such as this, that articulate other qualities of what constitutes the nature of being human outside the scope of a culture preoccupied with "the sterner virtues -- initiative, ambition, an uncompromising sense of honor and justice, intense personal loyalties", are infinitely precious during this present wintertime of the human spirit.

Consider a culture based upon a set of psychic values where "[t]he most honored personality traits are a pleasing address, a yielding disposition, and a generous heart. The fact is there are many worlds of being and awareness beyond the extremely limited and constrained one which our industrial, consumer-based culture touts, props up, and incessantly promotes.


The most precious awareness made conscious inside from taking in this story is that the only comparison one can actually draw between two distinct things is that they are different. Having been raised in the increasingly impersonal modern world of the 20th century, and taught to unconsciously practice the violence of psychological comparison, The Zuni Man Woman was one of the sources that opened me up to seeing more of the whole of life and the infinite range of what we can manifest, create, and give expression to here as each of us learns what the nature of being human means.

In the nation's capital hosted a remarkable cultural ambassador. The "Zuni maiden" named We'wha WAY-wah mingled with "the most enlightened society of the metropolis," demonstrated arts and crafts, befriended the Speaker of the House and other dignitaries, and appeared in a major charity event to the "deafening applause of an audience that included President Grover Cleveland. Although he was the "tallest, certainly the strongest" member of his tribe, and despite his "rather large" features, no one in Washington doubted that We'wha was a woman. It was a long way from the dusty pueblo in New Mexico where We'wha lived as a traditional Zuni berdache -- a man who preferred women's work and adopted female dress.

But for such an individual exceptional behavior was expected. Zunis believed that men skilled at women's crafts and women skilled in male activities combined the two sexes. This made them extraordinary in every respect. Through We'wha's exceptional life, historian Will Roscoe creates a vivid picture of an alternative gender role whose history has been hidden and almost forgotten. The account of We'wha is followed by a fascinating look at Zuni concepts of gender and sexuality and the religious and mythological dimensions of the berdache role.

The Zuni Man-Woman also tells for the first time the story of the U. Today the berdache tradition has been undergoing a surprising renewal among contemporary gay American Indians. Berdaches were anomalies -- freaks of nature, demons, deviants, perverts, sinners, corrupters. They committed the "nefarious vice, " the "abominable sin. In fact, variations of berdache were once current in Spanish, French, English, and Italian.

The Oxford English Dictionary defines "bardash" as "a boy kept for unnatural purposes. Their languages forced them to make a choice between labeling the gender variation of berdaches with terms like hermaphrodite and mujerado or their sexual variation with terms like sodomite and berdache.

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They were integral, productive, and valued members of their communities. But the European culture transplanted to America lacked any comparable roles, and the Europeans who saw berdaches were unable to describe them accurately or comprehend their place in Indian societies.

Indeed, through a long span of history, European social institutions have sought to suppress the very economic, social, and sexual behaviors typical of berdaches. Few aspects of European and American Indian cultures conflicted as much as they did in this. What is it that American Indians saw in these men and women who bridged genders that Western civilization has overlooked or denied? And what was it like to be such a person? Although the answers that follow are based on a study of the male berdache role in a single tribe, and the career of a particular berdache, it is a story that could have been told hundreds of times over when the Europeans first arrived in North America, and may yet be told again, for all the tribes that recognized this status.

But first, we will begin with a visit to the home of the Zunis, the land they call the Middle Place; for this land and their relationship to it is at the heart of what makes the Zunis different from the non-Indians who are now their neighbors. Men and women also specialized in different arts and crafts. Men wove blankets, made jewelry, and manufactured their own tools. They even knitted their wives' wool leggings -- a disturbing sight for the first Americans who visited the pueblo. And while weaving was usually a male craft among the Pueblos, at Zuni women also wove, usually with the smaller waist loom used to make belts and sashes.

While women's participation in Zuni religion was less institutionalized than that of men, it was no less important. Their religious roles were conceptualized as an extension of their responsibilities for "feeding" and "producing life.

Books And Ephemera For Sale: Catalogue 184

Women also could join any of the medicine societies and "produce life" by learning the techniques of curing life-threatening illness and injury. Occasionally, women even joined the kachina society -- Stevenson reported four female members in -- and women often acquired extensive knowledge regarding the kachinas. In fact, until the turn of the century, the council of rain priests included the position of Shiwanoka, the "priestess of fecundity," and one of her prerogatives, according to Stevenson, was the right to dismiss the highest religious official of Zuni, the Bekwin or Sun Priest.

Through their waffle gardens, the collection of wild foods, and their role in harvesting and storing corn, women made substantial contributions to food production. In fact, the role of Pueblo women in agriculture may have been even greater in prehistoric times, with the earliest permanent settlements organized along lines similar to the historic Navajos -- women and children tending nearby gardens while men roamed in small groups to hunt and retrieve distant resources.