By Gloria Steinem
Outrageous Acts premiered 12 years in the past. whereas Steinem is disenchanted moment version is needed-she needs the topic have been as dated as books at the Communist peril or apartheid-many of the tales testify as to how some distance ladies have are available in 3 a long time. Even Peggy Noonan or Mary Matalin will be appalled to be informed that "no broads" have been allowed at a excessive political council, as Steinem was once informed while operating with the McGovern employees in 1969. This assortment merits higher remedy from the manufacturer, despite the fact that; the essays usually are not indexed at the packaging and the cassette halves lack screws, which makes repairing damaged tapes approximately very unlikely. nonetheless, this identify is key for all libraries.
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Extra resources for Outrageous Acts and Everyday Rebellions (2nd Edition)
Still, my debt to her work, and my repeated references to it through this book, require me to say a little more about the kinds of unavoidable dilemmas that this sort of endeavor encounters. As I hope to demonstrate, Douglas's theory, in a gender-sensitized form, may be exceptionally useful for the study o f religious diversity in GrecoRoman antiquity, especially for the analysis of gender-related differences in practices and beliefs. Conversely, of course, Greco-Roman religions offer a significant set of test cases for Douglas's theory.
2 Winkler points out that for Greek men, such stories were undoubtedly understood as warnings about the dangerous powers of female sexuality. For Greek women, he suggests, the Adonia afforded alternative interpretations. "3 The laughter of the celebrating women, long associated with obscenity and instructions for sexual misbehavior, may then be seen as women's amusement at men's misconception of their own importance in fertility and productivity. 6 It is nevertheless an admirable inquiry into the possible ways in which Greek women might have understood their own activities in contradistinction to the interpretations of Greek men.
Pine cones and wheat cakes baked in the shape of serpents and penises were apparently also thrown into the megara and similarly retrieved. The decomposed remains of the pigs, pine cones, and cakes were placed on the altar of Demeter and mixed with the seed corn about to be planted, presumably to ensure a fertile harvest. Several sources associate the Thesmophoria with jesting obscenity. Diodorus of Sicily23 reports that women at this festival engaged in mschrologia, dirty talk, in imitation of the crude jokes that cheered Demeter when she grieved for Persephone.