Antoinette Louisa Brown Blackwell (May 20, 1825-November 5, 1921), a women's rights activist and social reformer, was the first American woman to be ordained as minister by a congregation. Always ahead of her time, she with great difficulty broke trails that other women later more easily followed. She wrote prolifically on religion and science, constructing a theoretical foundation for sexual equality.Antoinette "Nette" Brown was born in Henrietta, New York, the seventh child of Joseph and Abigail Morse Brown. From childhood on Nette preferred writing and men's farm chores to housework. "Sewing was always my detestation," she later wrote. Her family encouraged her studies and her father paid her to help with the threshing. The family's religious background was Liberal Congregationalist, which stressed God's mercy and human initiative, and not the terror of future punishment. Antoinette learned about religion from her grandmother, who read and discussed with the children the Bible and John Bunyan's Pilgrim's Progress. She learned to think of God as a friendly presence. Seeking solitude by day and night in the nearby woods, she discovered, in contemplation of the sky, "a new heaven and a new earth." One Sunday, when Antoinette was eight, a visiting preacher challenged the people of her family's church to give their lives to God. The next Sunday she told her Sunday School teacher that she wanted to be a minister. The teacher firmly dismissed her desire, saying that girls could not be ministers. With the support of her mother, however, Antoinette held fast to her dream. Her mother pinned a small white ribbon inside her collar—something to hold onto when others criticized her or failed to understand. After studying at Monroe County Academy, 1838-40, Brown became a schoolteacher. In 1846 she entered a nondegree literature program at Oberlin College in Ohio. Upon completion in 1847, she asked to enter the Theology Department. Although Oberlin espoused women's education, College officials at first resisted her application. During the three years that she spent studying theology she was constantly reminded by both faculty and fellow students that the Bible did not approve of women speaking in church. She had to get special permission from her professor to speak in class and from the Theological Literary Society to present essays. One of these, an exegesis of 1 Corinthians 14:34, was published in the Oberlin Quarterly Review. She claimed that, in asking women to be silent in church, St. Paul meant only to warn against excesses in public worship. Her article was accompanied by a professor's rebuttal, defining women's rights and duties more conservatively. In 1850, seventeen years after pinning on the white ribbon, Brown completed her theological studies. She was not, however, given a degree. Only decades later did Oberlin award her degrees—an honorary M.A. in 1878, and an honorary D.D. in 1908. The Congregational Church initially denied her a license to preach because she was a woman. A year later they relented and permitted her to preach, although ordination was withheld. For two years Brown traveled, lecturing on reform issues, including women's rights. In an 1852 letter to her friend and classmate from Oberlin, Lucy Stone, Brown recounted "speaking 18 times in 19 days, in Wayne Co." During that lecture tour she missed a stage, walked 7 ½ miles in a snow storm, "took a cold water wash when I got home, and the next morning got up as well as ever without even a stiff joint." Sometimes Brown preached in Unitarian churches, including those of Theodore Parker and William Ellery Channing. Charles A. Dana and Horace Greeley offered her a substantial salary if she would hold Sunday services in a New York City hall. Instead, in 1852 she accepted a call from the Congregational Church of South Butler, New York. Because the Congregational clergy were reluctant to ordain a woman, she was ordained there in 1853 by a Methodist minister. Although later historians would question whether this was the first ordination of a woman, at the time it was recognized as such, and for all her life Brown was known as the first ordained woman. Horace Greeley's New York Tribune reported on the occasion: "it was a new position for woman, and gave promise to her exaltation to that moral and intellectual rank which she was designed to fulfill." Brown entered her ministry with enthusiasm. "The pastoral labors at S. Butler suit me even better than I expected," she wrote, "& my heart is full of hope." She soon officiated at a marriage ceremony in Rochester, New York, the first wedding done by an American woman minister. Chosen by her church a delegate to the 1853 World's Temperance Convention, she was several times shouted down when she attempted to speak. Supported by Greeley's Tribune and members of the Woman's Rights Convention meeting at the same time, she brought a measure of disgrace to the male clergy in attendance who had treated her, and women in general, with disrespect. Brown was unprepared, however, for the openly critical attitudes of women in her parish, who had been long conditioned to regard the minister as a father figure. Further, her sisters in the struggle for women's rights gave her little moral and emotional support. Even her intimate friends in the movement—Lucy Stone, Elizabeth Cady Stanton, and Susan B. Anthony—did not think it worthwhile for women to expend effort forcing entrance into an institution as corrupt and outdated as the church. It would be ten years before another woman was ordained. In the meantime Brown had no one to counsel her in a deepening emotional crisis. Exposure to liberal Unitarian theology, particularly regarding salvation and eternal punishment, led Brown to re-examine her beliefs. When two infants died in her parish she could not bring herself to uphold church doctrine by declaring the unbaptized children damned. After just ten months in the parish, she resigned from the South Butler church, citing poor health, but also in doubt about the Congregational creed. A short period of rest at her family's farm in Henrietta improved Brown's health. Anthony encouraged her to help with the campaign for women's right to own property in New York State. Feeling that she was once again needed, Brown began lecturing again for abolition, temperance, and women's rights. Brown spent a year doing volunteer work in the slums and prisons of New York City, 1855-56. She studied causes of mental and social disorder amidst poverty, especially how these affected the lives of women. She wrote a series of articles for the New York Tribune, the first of which focused on the disparity between the "polished, enlightened, civilized Christianized society" and the "shadow of poverty" hovering over the streets and alleys of the city. The collected articles she published as Shadows of Our Social System, 1856. While in New York Brown continued her theological evolution in concert with a new friend, Samuel Charles Blackwell, whom she married in 1856. Samuel, a real estate dealer and hardware salesman, was an abolitionist and the brother of Henry Blackwell, husband of Lucy Stone. Antoinette later wrote, "that [Samuel] was passing through a very similar experience to my own from the orthodoxy of his early training and his earlier years, into a more sanguine religious phase than my own enabled him to become to me a present help in my time of trouble." Prior to their marriage Samuel agreed to Antoinette continuing her lecture tours. When their children were born he helped care for them. She wrote to him before they were married: "We will be governed very much by circumstances and what seems best as the years go by, but I think, Sam we can be self sovereigns, we can bend everything within & without to our wills, and our wills to our intellects." The Blackwells lived most of their married life in New Jersey. Five of their seven children survived infancy: Florence, Edith, Grace, Ethel and Agnes. Mabel died at 3 months of age, and a male child was stillborn. Florence became a Methodist minister, Edith and Ethel became physicians, and Agnes an artist and art teacher. Grace suffered from depression which prevented her from taking on challenging work. In 1860, while Olympia Brown (no relation to Antoinette), later ordained as a Universalist minister, was studying at Antioch College, she invited Blackwell to lecture and preach. The women shared their frustrations with the obstacles placed in their paths and became friends. Antoinette pinned a white ribbon like the one she still wore on Olympia's dress to signify their solidarity. As early as 1853 Blackwell had written that she was not ready to approve of divorce whenever a couple wanted it, even if the husband was a drunkard. "Let them have legal separation but not the right of second marriage." She opposed Susan B. Anthony and Elizabeth Cady Stanton on this issue at the 1860 National Woman's Rights Convention. "All divorce is naturally and morally impossible," she then argued. Later in life, after her husband died, she wrote, "The family is the basis of civilization" and "must be the most carefully safeguarded." Based upon her own experience, she thought marriage "a life union" and "the most binding of all human pledges." After the Civil War Blackwell lectured on women's struggle for equality and their right to vote. Even though she had a sympathetic husband she still struggled to combine marriage and her "intellectual work." She later wrote to Olympia Brown, "Doubtless the mother of a family can attend to professional duties; but she cannot absorb herself wholly in professional life & Women must bend the professions to themselves and their capacities." In an 1873 paper for the Association for the Advancement of Women she advocated part time work for married women, with their husbands helping out with child care and housework. During the years when she needed to devote the most time to care for her children, Blackwell turned to writing as an occupation which most "easily coincided with family duties." She wrote articles for the Woman's Journal, edited by Lucy Stone and Henry Blackwell. Her book, Studies in General Science, 1869, was a compilation of essays written over a decade. In one of these, "The Struggle for Existence", she answered Herbert Spencer who had characterized evolution as the "godless cruelty and wastefulness of the natural world." "The struggle for existence," she wrote, "is but a perfected system of cooperations in which all sentient and unsentient forces mutually co-work in securing the highest ultimate for good." Blackwell pursued the evolutionary topic with The Sexes Throughout Nature, 1875, a corrective to Charles Darwin's Origin of the Species. "Mr. Darwin," she argued, "has failed to hold definitely before the mind the principle that the difference of sex, whatever it may consist in, must itself be subject to natural selection and evolution." In The Physical Basis of Immortality, 1876, Blackwell tried through "the light of established science" and "admitted facts in nature" to prove "the truth that the ultimate elements of Universal Nature are simple and indestructible." She reasoned that the "mind-unit" would be as "tenacious of its continuous maintenance" as metals, rocks, and planets, and would be "able to steadily provide itself with allies which shall outlast the perishable form with which it is temporarily associated." In 1881 Blackwell was one of the few women of her time elected to membership in the American Association for the Advancement of Science. Because of her experience with the South Butler church Blackwell avoided aligning herself with any religious sect until, in early 1878, she and her husband began visiting Unitarian churches in New York City. She applied to the American Unitarian Association and was recognized as a minister later that year. She was, however, discouraged by the lack of opportunities available to her that suited her family situation. By the end of 1879 she had decided to settle for occasional preaching and a resumption of lecture touring. Despite her unusually favorable financial and personal circumstances, Blackwell found herself unable to seriously pursue a full-time professional occupation. Nevertheless she insisted in her 1870s speeches that "women should not be forced to choose between family life and the work they might do beyond the family." In 1893 Blackwell stated at the Parliament of Religions which met during the Columbian Exposition in Chicago: "Women are needed in the pulpit as imperatively and for the same reason that they are needed in the world—because they are women. Women have become—or when the ingrained habit of unconscious imitation has been superseded, they will become—indispensable to the religious evolution of the human race." In 1903 Blackwell helped organize a Unitarian Society in Elizabeth, New Jersey and served as its minister for the first year. In 1908 she was elected minister emeritus. The last surviving delegate to the first national women's rights convention, which had taken place in Worcester, Massachusetts in 1850, in 1920 at the age of ninety-five Blackwell proudly exercised her newly-won right to vote. There are Blackwell Family Papers at the Library of Congress in Washington, D.C. and at the Schlesinger Library in Cambridge, Massachusetts. The latter collection includes Blackwell's memoirs. A substantial published correspondence is Carol Lasser and Marlene Deahl Merrill, Friends and Sisters: Letters between Lucy Stone and Antoinette Brown Blackwell, 1846-93 (1987). Blackwell's works not mentioned above are The Island Neighbors (1871), The Philosophy of Individuality (1893), Sea Drift (1902), The Making of the Universe (1914), The Social Side of Mind and Action (1915), many speeches, papers, and published articles. The principal modern biography is Elizabeth Cazden, Antoinette Brown Blackwell: A Biography (1983). Useful articles include Dorothy May Emerson, "Representative Women," Occasional Paper #2, Unitarian Universalist Women's Heritage Society (1992), the entry in Catherine F. Hitchings, Universalist and Unitarian Women Ministers (1985), and the entry by Carol Lasser in American National Biography (1999).
0 Comments
It's kind of interesting how this blog is working out. Women come across my facebook page, my twitter feed, my radio. Margaret Sanger was in an interview with Mike Wallace which was on NPR recently because of Wallace's passing. Someone on facebook recently quoted bell hooks, so I used her that day, Camilla Vallejo came across my twitter feed. If I were a betting person, I'd bet that these are not just mistakes...that they are part of the interconnected web of all existence...yadda, yadda.... Today's Acquaintance, Arundhati Roy, came across facebook today from my friend, Karen Leslie Hernandez . I love it when names that I don't recognize pass through my day. I'm betting that you like it, too, because that's when I get the most hits here on the website: when I post the more obscure names. So here's some information about Arundhati Roy: She is an Indian novelist. She won the Booker Prize in 1997 for her novel, The God of Small Things, and has also written two screenplays and several collections of essays. Her writings on various social, environmental and political issues have been a subject of major controversy in India. Arundhati Roy was awarded the 1997 Booker Prize for her novel The God of Small Things. The award carried a prize of about US $30,000 and a citation that noted, 'The book keeps all the promises that it makes.' Prior to this, she won the National Film Award for Best Screenplay in 1989, for the screenplay of In Which Annie Gives It Those Ones.In 2002, she won the Lannan Foundation's Cultural Freedom Award for her work "about civil societies that are adversely affected by the world’s most powerful governments and corporations," in order "to celebrate her life and her ongoing work in the struggle for freedom, justice and cultural diversity."In 2003, she was awarded 'special recognition' as a Woman of Peace at the Global Exchange Human Rights Awards in San Francisco with Bianca Jagger, Barbara Lee and Kathy Kelly.Roy was awarded the Sydney Peace Prize in May 2004 for her work in social campaigns and her advocacy of non-violence.In January 2006, she was awarded the Sahitya Akademi Award, a national award from India's Academy of Letters, for her collection of essays on contemporary issues, The Algebra of Infinite Justice, but she declined to accept it "in protest against the Indian Government toeing the US line by 'violently and ruthlessly pursuing policies of brutalisation of industrial workers, increasing militarisation and economic neo-liberalisation.'"In November 2011, she was awarded the Norman Mailer Prize for Distinguished Writing.She is also an accomplished activist working in these areas: Supporting Kashmiri seperatism, working against the Narmanda dam project, speaking against India's nuclear weaponization, criticising Israel's war in Lebanon, and many other political commentaries, including the May 2003 speech she delivered entitled "Instant-Mix Imperial Democracy (Buy One, Get One Free)" at the Riverside Church in New York City. In it she described the United States as a global empire that reserves the right to bomb any of its subjects at any time, deriving its legitimacy directly from God. The speech was an indictment of the U.S. actions relating to the Iraq War. In June 2005 she took part in the World Tribunal on Iraq. In March 2006, Roy criticized US President George W. Bush's visit to India, calling him a "war criminal".So far, she has published 15 books, and has given many speeches and interviews. You can find out more at http://en.wikipedia.org/wiki/Arundhati_Roy Josephine Baker (June 3, 1906 – April 12, 1975) was an African American-born French dancer, singer, and actress. Born Freda Josephine McDonald in St. Louis, Missouri, she became a citizen of France in 1937. Fluent in both English and French, Baker became an international musical and political icon. She was given such nicknames as the "Bronze Venus", the "Black Pearl", and the "Créole Goddess". Baker was the first African American female to star in a major motion picture, to integrate an American concert hall, and to become a world-famous entertainer. She is also noted for her contributions to the Civil Rights Movement in the United States (she was offered the unofficial leadership of the movement by Coretta Scott King in 1968 following Martin Luther King, Jr.'s assassination, but turned it down), for assisting the French Resistance during World War II, and for being the first American-born woman to receive the French military honor, the Croix de guerre. After a short while she was the most successful American entertainer working in France. Ernest Hemingway called her "… the most sensational woman anyone ever saw." In addition to being a musical star, Baker also starred in three films which found success only in Europe: the silent film Siren of the Tropics (1927), Zouzou (1934) and Princesse Tam Tam (1935). She also starred in Fausse Alerte in 1940. At this time she also scored her most successful song, "J'ai deux amours" (1931) and became a muse for contemporary authors, painters, designers, and sculptors including Langston Hughes, Ernest Hemingway, F. Scott Fitzgerald, Pablo Picasso, and Christian Dior. Under the management of Giuseppe Pepito Abatino — a Sicilian former stonemason who passed himself off as a count — Baker's stage and public persona, as well as her singing voice, were transformed. In 1934 she took the lead in a revival of Jacques Offenbach's 1875 opera La créole at the Théâtre Marigny on the Champs-Élysées of Paris, which premiered in December of that year for a six month run. In preparation for her performances she went through months of training with a vocal coach. In the words of Shirley Bassey, who has cited Baker as her primary influence, "… she went from a 'petite danseuse sauvage' with a decent voice to 'la grande diva magnifique' … I swear in all my life I have never seen, and probably never shall see again, such a spectacular singer and performer." Despite her popularity in France, she never obtained the same reputation in America. Upon a visit to the United States in 1935-1936, her performances received poor opening reviews for her starring role in the Ziegfeld Follies and she was replaced by Gypsy Rose Lee later in the run.[citation needed] Baker returned to Paris in 1937, married a Frenchman, Jean Lion, who was Jewish, and became a French citizen. They were married in the French city of Crévecoeur le Grand. The wedding was presided over by the mayor at the time, Jammy Schmidt. During the ceremony, when she was asked if she was ready to give up her American citizenship, it has been claimed that she renounced it without difficulty. Her affection for France was so great that when World War II broke out, she volunteered to spy for her adopted country. Baker's agent's brother approached her about working for the French government as an "honorable correspondent", if she happened to hear any gossip at parties that might be of use to her adopted country, she could report it. Baker immediately agreed, since she was against the Nazi stand on race, not only because she was black but because her husband was Jewish. Her café society fame enabled her to rub shoulders with those in-the-know, from high-ranking Japanese officials to Italian bureaucrats, and report back what she heard. She attended parties at the Italian embassy without any suspicion falling on her and gathered information. She helped in the war effort in other ways, such as by sending Christmas presents to French soldiers. When the Germans invaded France, Baker left Paris and went to the Château des Milandes, her home in the south of France, where she had Belgian refugees living with her and others who were eager to help the Free French effort led from England by Charles de Gaulle. As an entertainer, Baker had an excuse for moving around Europe, visiting neutral nations like Portugal, and returning to France. Baker assisted the French Resistance by smuggling secrets written in invisible ink on her sheet music. She helped mount a production in Marseille to give herself and her like-minded friends a reason for being there. She helped quite a lot of people who were in danger from the Nazis get visas and passports to leave France. Later in 1941, she and her entourage went to the French colonies in North Africa; the stated reason was Baker's health (since she really was recovering from another case of pneumonia) but the real reason was to continue helping the Resistance. From a base in Morocco, she made tours of Spain and pinned notes with the information she gathered inside her underwear (counting on her celebrity to avoid a strip search) and made friends with the Pasha of Marrakesh, whose support helped her through a miscarriage (the last of several) and emergency hysterectomy she had to go through in 1942. After her recovery, she started touring to entertain Allied soldiers in North Africa. She even persuaded Egypt's King Farouk to make a public appearance at one of her concerts, a subtle indication of which side his officially neutral country leaned toward. Later, she would perform at Buchenwald for the liberated inmates who were too frail to be moved. After the war, for her underground activity, Baker received the Croix de guerre, the Rosette de la Résistance, and was made a Chevalier of the Légion d'honneur by General Charles de Gaulle. In January 1966, she was invited by Fidel Castro to perform at the Teatro Musical de La Habana in Havana, Cuba. Her spectacular show in April of that year led to record breaking attendance. In 1968, Baker visited Yugoslavia and made appearances in Belgrade and in Skopje. In 1973, Baker opened at Carnegie Hall to a standing ovation. In 1974, she appeared in a Royal Variety Performance at the London Palladium.Although based in France, Baker supported the American Civil Rights Movement during the 1950s. She protested in her own way against racism, adopting 12 multi-ethnic orphans, whom she called the "Rainbow Tribe." In addition, she refused to perform for segregated audiences in the United States. Her insistence on mixed audiences helped to integrate shows in Las Vegas, Nevada.[citation needed]In 1951, Baker made charges of racism against Sherman Billingsley's Stork Club in Manhattan, where she alleged that she'd been refused service. Actress Grace Kelly, who was at the club at the time, rushed over to Baker, took her by the arm and stormed out with her entire party, vowing never to return (and she never did). The two women became close friends after the incident. Testament to this was made evident when Baker was near bankruptcy and was offered a villa and financial assistance by Kelly (who by then was princess consort of Rainier III of Monaco). (However, during his work on the Stork Club book, author and New York Times reporter Ralph Blumenthal was contacted by Jean-Claude Baker, one of Josephine Baker's sons. Having read a Blumenthal-written story about Leonard Bernstein's FBI file, he indicated that he had read his mother's FBI file and using comparison of the file to the tapes, said he thought the Stork Club incident was overblown.)Baker worked with the NAACP. In 1963, she spoke at the March on Washington at the side of Martin Luther King, Jr. Baker was the only official female speaker and while wearing her Free French uniform emblazoned with her medal of the Légion d'honneur she introduced the "Negro Women for Civil Rights." Rosa Parks and Daisy Bates were among those she acknowledged and both gave brief speeches. After King's assassination, his widow Coretta Scott King approached Baker in Holland to ask if she would take her husband's place as leader of the American Civil Rights Movement. After many days of thinking it over, Baker declined, saying her children were "too young to lose their mother".Baker had 12 children through adoption. She bore only one child herself, stillborn in 1941, an incident which precipitated an emergency hysterectomy. Baker raised two daughters, French-born Marianne and Moroccan-born Stellina, and ten sons, Korean-born Akio, Japanese-born Jeannot (or Janot), Colombian-born Luis, Finnish-born Jari, French-born Jean-Claude and Noël, Israeli-born Moïse, Algerian-born Brahim, Ivorian-born Koffi, and Venezuelan-born Mara. For some time, Baker lived with her children and an enormous staff in a castle, Château de Milandes, in Dordogne, France, with her fourth husband Jo Bouillon (a french conductor).Josephine Baker was married four times. Her first marriage was to pullman Willie Wells in 1918 when she was just 13, and which was reportedly a very unhappy marriage. It was short lived and they divorced a short time later. She married Willie Baker in 1921 but that marriage also was short lived. She retained that last name simply because her career began taking off during that time and that is the last name with which she became best known. In 1937 she married Frenchman Jean Lion, during which time she received French citizenship and became a permanent expatriate. She and Lion separated before he passed away. In 1947 she married French Composer Jo Bouillon. They also divorced. She was later involved for a time with artist Joe Brady, but they never married. Baker was bisexual. Her son Jean-Claude Baker and co-author Chris Chase state in Josephine: The Hungry Heart that she was involved in numerous lesbian affairs, both while she was single and married, and mention six of her female lovers by name. Clara Smith, Evelyn Sheppard, Bessie Allison, Ada "Bricktop" Smith, and Mildred Smallwood were all African-American women whom she met while touring on the black performing circuit early in her career. She was also reportedly involved intimately with French writer Colette. Not mentioned, but confirmed since, was her affair with Mexican artist Frida Kahlo. Jean-Claude Baker, who interviewed over 2,000 people while writing his book, wrote that affairs with women were not uncommon for his mother throughout her lifetime. He was quoted in one interview as saying:"She was what today you would call bisexual, and I will tell you why. Forget that I am her son, I am also a historian. You have to put her back into the context of the time in which she lived. In those days, Chorus Girls were abused by the white or black producers and by the leading men if he liked girls. But they could not sleep together because there were not enough hotels to accommodate black people. So they would all stay together, and the girls would develop lady lover friendships, do you understand my English? But wait wait...If one of the girls by preference was gay, she'd be called a bull dyke by the whole cast. So you see, discrimination is everywhere." There are a few young 'uns on my list who may possibly be thinking about having children. That is what made Ina May Gaskin jump to the forefront of my 365 project. Ina May's book, Spiritual Midwifery, changed everything-for me, for the world, every-thing. I only wish I had read it before my kids were born, not after. There's a book out there that every "expecting" mom gets whether she likes it or not. The title is something like What to Expect when you're Expecting. That book? Complete Rubbish. Make a nice art piece out of that book and then go and get Ina May's books and read them. Have your spouse read them, too. Ina May is truth. All others pale in comparison. Ina May Gaskin was born in Iowa, the daughter of a farmer and a schoolteacher. Her maternal grandparents ran a Presbyterian orphanage. In the 1970's she began a commune in Tennessee known as The Farm and with other midwives founded The Farm Midwifery Center which was one of the first out-of-hospital birth centers in the United States. After reading Ina May's books on birthing, I realized that some of the reasons our world is so messed up has to do with the actual beginning of our time on this planet: with how we are birthed. Birthing metaphors are there in all disciplines of study if we look for them. Actual birthing is possibly the most powerful human act. Therefore, Ina May's work and activism is groundbreaking. It is indeed a counter-cultural and revolutionary feminist act to take one of our most sacred abilities as women out of the hands of the male dominated medical establishment. In 1977, Ina May published Spiritual Midwifery. In 1987, she published Babies, Breastfeeding, and Bonding. In 2002, Spiritual Midwifery was re-published. In 2003, Ina May's Guide to Childbirth, and in 2005, Ina May's Guide to Breastfeeding. By taking back the power of women's natural abilities to carry and labor children, Ina May is known for her abilities to draw on the power of women's bodies without the need for medical intervention. Her own techniques in assisting childbirth, especially The Gaskin Maneuver, also called all fours, a technique to reduce shoulder dystocia is not only used at The Farm, but is now used by the medical profession at large. Ina May has lectured extensively on midwifery, and continues to do so today. She has won numerous awards for her work, including an Honorary Doctorate from Thames Valley University in London, and was co-winner of the 2011 Right Livelihood Award. If you have never heard of Ina May Gaskin, you should definitely check her out. Her books are easy to read and understand, and are highly recommended by me. I honestly think any human being--both male and female-- should read her books before or while beginning a family. I am sure those books will change your life, just like they changed mine. |
DawnWomen's history geek, mom, lesbian, theologian, dreamer. Archives
February 2016
Categories
All
|